Archive for the ‘Sri Baagavatha saaram’ Category

Sri Baagavatham Slohas..Canta 4-Chapter twelve-Dhruva Maharaja Goes Back to Godhead..

December 6, 2009

maitreya uvaca
dhruvam nivrttam pratibuddhya vaisasad
apeta-manyum bhagavan dhanesvarah
tatragatas carana-yaksa-kinnaraih
samstuyamano nyavadat krtanjalim

The great sage Maitreya said: My dear Vidura, Dhruva Maharaja’s anger
subsided, and he completely ceased killing Yaksas. When Kuvera, the most
blessed master of the treasury, learned this news, he appeared before
Dhruva. While being worshiped by Yaksas, Kinnaras and Caranas, he spoke
to Dhruva Maharaja, who stood before him with folded hands.
dhanada uvaca
bho bhoh ksatriya-dayada
paritusto ‘smi te ‘nagha
yat tvam pitamahadesad
vairam dustyajam atyajah

The master of the treasury, Kuvera, said: O sinless son of a ksatriya,
I am very glad to know that under the instruction of your grandfather you
have given up your enmity, although it is very difficult to avoid. I am
very pleased with you.
na bhavan avadhid yaksan
na yaksa bhrataram tava
kala eva hi bhutanam
prabhur apyaya-bhavayoh

Actually, you have not killed the Yaksas, nor have they killed your
brother, for the ultimate cause of generation and annihilation is the
eternal time feature of the Supreme Lord.

aham tvam ity apartha dhir
ajnanat purusasya hi
svapnivabhaty atad-dhyanad
yaya bandha-viparyayau

Misidentification of oneself and others as “I” and “you” on the basis
of the bodily concept of life is a product of ignorance. This bodily
concept is the cause of repeated birth and death, and it makes us go on
continuously in material existence.

tad gaccha dhruva bhadram te
bhagavantam adhoksajam

My dear Dhruva, come forward. May the Lord always grace you with good
fortune. The Supreme Personality of Godhead, who is beyond our sensory
perception, is the Supersoul of all living entities, and thus all
entities are one, without distinction. Begin, therefore, to render
service unto the transcendental form of the Lord, who is the ultimate
shelter of all living entities.

bhajasva bhajaniyanghrim
abhavaya bhava-cchidam
yuktam virahitam saktya

Engage yourself fully, therefore, in the devotional service of the
Lord, for only He can deliver us from this entanglement of materialistic
existence. Although the Lord is attached to His material potency, He is
aloof from her activities. Everything in this material world is happening
by the inconceivable potency of the Supreme Personality of Godhead.

vrnihi kamam nrpa yan mano-gatam
mattas tvam auttanapade ‘visankitah
varam vararho ‘mbuja-nabha-padayor
anantaram tvam vayam anga susruma

My dear Dhruva Maharaja, son of Maharaja Uttanapada, we have heard
that you are constantly engaged in transcendental loving service to the
Supreme Personality of Godhead, who is known for His lotus navel. You are
therefore worthy to take all benedictions from us. Please, therefore, ask
without hesitation whatever benediction you want from me.

maitreya uvaca
sa raja-rajena varaya codito
dhruvo maha-bhagavato maha-matih
harau sa vavre ‘calitam smrtim yaya
taraty ayatnena duratyayam tamah

The great sage Maitreya continued: My dear Vidura, when thus asked to
accept a benediction from Kuvera the Yaksaraja [King of the Yaksas],
Dhruva Maharaja, that most elevated pure devotee, who was an intelligent
and thoughtful king, begged that he might have unflinching faith in and
remembrance of the Supreme Personality of Godhead, for thus a person can
cross over the ocean of nescience very easily, although it is very
difficult for others to cross.

tasya pritena manasa
tam dattvaidavidas tatah
pasyato ‘ntardadhe so ‘pi
sva-puram pratyapadyata

The son of Idavida, Lord Kuvera, was very pleased, and happily he gave
Dhruva Maharaja the benediction he wanted. Thereafter he disappeared from
Dhruva’s presence, and Dhruva Maharaja returned to his capital city.

athayajata yajnesam
kratubhir bhuri-daksinaih
karma karma-phala-pradam

As long as he remained at home, Dhruva Maharaja performed many great
ceremonial sacrifices in order to please the enjoyer of all sacrifices,
the Supreme Personality of Godhead. Prescribed ceremonial sacrifices are
especially meant to please Lord Visnu, who is the objective of all such
sacrifices and who awards the resultant benedictions.

sarvatmany acyute ‘sarve
tivraugham bhaktim udvahan
dadarsatmani bhutesu
tam evavasthitam vibhum

Dhruva Maharaja rendered devotional service unto the Supreme, the
reservoir of everything, with unrelenting force. While carrying out his
devotional service to the Lord, he could see that everything is situated
in Him only and that He is situated in all living entities. The Lord is
called Acyuta because He never fails in His prime duty, to give
protection to His devotees.

tam evam sila-sampannam
brahmanyam dina-vatsalam
goptaram dharma-setunam
menire pitaram prajah

Dhruva Maharaja was endowed with all godly qualities; he was very
respectful to the devotees of the Supreme Lord and very kind to the poor
and innocent, and he protected religious principles. With all these
qualifications, he was considered to be the direct father of all the

sasasa ksiti-mandalam
bhogaih punya-ksayam kurvann
abhogair asubha-ksayam

Dhruva Maharaja ruled over this planet for thirty-six thousand years;
he diminished the reactions of pious activities by enjoyment, and by
practicing austerities he diminished inauspicious reactions.

evam bahu-savam kalam
tri-vargaupayikam nitva
putrayadan nrpasanam

The self-controlled great soul Dhruva Maharaja thus passed many, many
years favorably executing three kinds of worldly activities, namely
religiosity, economic development and satisfaction of all material
desires. Thereafter he handed over the charge of the royal throne to his

manyamana idam visvam
maya-racitam atmani

Srila Dhruva Maharaja realized that this cosmic manifestation
bewilders living entities like a dream or phantasmagoria because it is a
creation of the illusory, external energy of the Supreme Lord.

atma-stry-apatya-suhrdo balam rddha-kosam
antah-puram parivihara-bhuvas ca ramyah
bhu-mandalam jaladhi-mekhalam akalayya
kalopasrstam iti sa prayayau visalam

Thus Dhruva Maharaja, at the end, left his kingdom, which extended all
over the earth and was bounded by the great oceans. He considered his
body, his wives, his children, his friends, his army, his rich treasury,
his very comfortable palaces and his many enjoyable pleasure-grounds to
be creations of the illusory energy. Thus in due course of time he
retired to the forest in the Himalayas known as Badarikasrama.

tasyam visuddha-karanah siva-var vigahya
baddhvasanam jita-marun manasahrtaksah
sthule dadhara bhagavat-pratirupa etad
dhyayams tad avyavahito vyasrjat samadhau

In Badarikasrama Dhruva Maharaja’s senses became completely purified
because he bathed regularly in the crystal-clear purified water. He fixed
his sitting position and by yogic practice controlled the breathing
process and the air of life; in this way his senses were completely
withdrawn. Then he concentrated his mind on the arca-vigraha form of the
Lord, which is the exact replica of the Lord and, thus meditating upon
Him, entered into complete trance.

bhaktim harau bhagavati pravahann ajasram
ananda-baspa-kalaya muhur ardyamanah
viklidyamana-hrdayah pulakacitango
natmanam asmarad asav iti mukta-lingah

Because of his transcendental bliss, incessant tears flowed from his
eyes, his heart melted, and there was shivering and standing of the hairs
all over his body. Thus transformed, in a trance of devotional service,
Dhruva Maharaja completely forgot his bodily existence, and thus he
immediately became liberated from material bondage.

sa dadarsa vimanagryam
nabhaso ‘vatarad dhruvah
vibhrajayad dasa diso
rakapatim ivoditam

As soon as the symptoms of his liberation were manifest, he saw a very
beautiful airplane coming down from the sky, as if the brilliant full
moon were coming down, illuminating all the ten directions.

tatranu deva-pravarau catur-bhujau
syamau kisorav arunambujeksanau
sthitav avastabhya gadam suvasasau

Dhruva Maharaja saw two very beautiful associates of Lord Visnu in the
plane. They had four hands and a blackish bodily luster, they were very
youthful, and their eyes were just like reddish lotus flowers. They held
clubs in their hands, and they were dressed in very attractive garments
with helmets and were decorated with necklaces, bracelets and earrings.

vijnaya tav uttamagaya-kinkarav
abhyutthitah sadhvasa-vismrta-kramah
nanama namani grnan madhudvisah
parsat-pradhanav iti samhatanjalih

Dhruva Maharaja, seeing that these uncommon personalities were direct
servants of the Supreme Personality of Godhead, immediately stood up.
But, being puzzled, in hastiness he forgot how to receive them in the
proper way. Therefore he simply offered obeisances with folded hands and
chanted and glorified the holy names of the Lord.

tam krsna-padabhinivista-cetasam
baddhanjalim prasraya-namra-kandharam
sunanda-nandav upasrtya sasmitam
pratyucatuh puskaranabha-sammatau

Dhruva Maharaja was always absorbed in thinking of the lotus feet of
Lord Krsna. His heart was full with Krsna. When the two confidential
servants of the Supreme Lord, who were named Nanda and Sunanda,
approached him, smiling happily, Dhruva stood with folded hands, bowing
humbly. They then addressed him as follows.

sunanda-nandav ucatuh
bho bho rajan subhadram te
vacam no ‘vahitah srnu
yah panca-varsas tapasa
bhavan devam atitrpat

Nanda and Sunanda, the two confidential associates of Lord Visnu,
said: Dear King, let there be all good fortune unto you. Please
attentively hear what we shall say. When you were only five years old,
you underwent severe austerities, and you thereby greatly satisfied the
Supreme Personality of Godhead.

avam devasya sarnginah
parsadav iha sampraptau
netum tvam bhagavat-padam

We are representatives of the Supreme Personality of Godhead, the
creator of the whole universe, who carries in His hand the bow named
Sarnga. We have been specifically deputed to take you to the spiritual

sudurjayam visnu-padam jitam tvaya
yat surayo ‘prapya vicaksate param
atistha tac candra-divakaradayo
graharksa-tarah pariyanti daksinam

To achieve Visnuloka is very difficult, but by your austerity you have
conquered. Even the great rsis and demigods cannot achieve this position.
Simply to see the supreme abode [the Visnu planet], the sun and moon and
all the other planets, stars, lunar mansions and solar systems are
circumambulating it. Now please come; you are welcome to go there.

anasthitam te pitrbhir
anyair apy anga karhicit
atistha jagatam vandyam
tad visnoh paramam padam

Dear King Dhruva, neither your forefathers nor anyone else before you
ever achieved such a transcendental planet. The planet known as
Visnuloka, where Lord Visnu personally resides, is the highest of all. It
is worshipable by the inhabitants of all other planets within the
universe. Please come with us and live there eternally.

etad vimana-pravaram
upasthapitam ayusmann
adhirodhum tvam arhasi

O immortal one, this unique airplane has been sent by the Supreme
Personality of Godhead, who is worshiped by selected prayers and who is
the chief of all living entities. You are quite worthy to board such a

maitreya uvaca
nisamya vaikuntha-niyojya-mukhyayor
madhu-cyutam vacam urukrama-priyah
krtabhisekah krta-nitya-mangalo
munin pranamyasisam abhyavadayat

The great sage Maitreya continued: Maharaja Dhruva was very dear to
the Supreme Personality of Godhead. When he heard the sweet speeches of
the Lord’s chief associates in the Vaikuntha planet, he immediately took
his sacred bath, dressed himself with suitable ornaments, and performed
his daily spiritual duties. Thereafter he offered his respectful
obeisances to the great sages present there and accepted their blessings.

parityabhyarcya dhisnyagryam
parsadav abhivandya ca
iyesa tad adhisthatum
bibhrad rupam hiranmayam

Before getting aboard, Dhruva Maharaja worshiped the airplane,
circumambulated it, and also offered obeisances to the associates of
Visnu. In the meantime he became as brilliant and illuminating as molten
gold. He was thus completely prepared to board the transcendental plane.

tadottanapadah putro
dadarsantakam agatam
mrtyor murdhni padam dattva
arurohadbhutam grham

When Dhruva Maharaja was attempting to get on the transcendental
plane, he saw death personified approach him. Not caring for death,
however, he took advantage of the opportunity to put his feet on the head
of death, and thus he got up on the airplane, which was as big as a

tada dundubhayo nedur
gandharva-mukhyah prajaguh
petuh kusuma-vrstayah

At that time drums and kettledrums resounded from the sky, the chief
Gandharvas began to sing and other demigods showered flowers like
torrents of rain upon Dhruva Maharaja.
sa ca svarlokam aroksyan
sunitim jananim dhruvah
anvasmarad agam hitva
dinam yasye tri-vistapam

Dhruva was seated in the transcendental airplane, which was just about
to start, when he remembered his poor mother, Suniti. He thought to
himself, “How shall I go alone to the Vaikuntha planet and leave behind
my poor mother?”

iti vyavasitam tasya
vyavasaya surottamau
darsayam asatur devim
puro yanena gacchatim

The great associates of Vaikunthaloka, Nanda and Sunanda, could
understand the mind of Dhruva Maharaja, and thus they showed him that his
mother, Suniti, was going forward in another plane.

Sri Baagavatham Slohas..Canta 4-Chapter eleven-Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting..

December 6, 2009

maitreya uvaca
nisamya gadatam evam
rsinam dhanusi dhruvah
sandadhe ‘stram upasprsya
yan narayana-nirmitam

Sri Maitreya said: My dear Vidura, when Dhruva Maharaja heard the
encouraging words of the great sages, he performed the acamana by
touching water and then took up his arrow made by Lord Narayana and fixed
it upon his bow.

sandhiyamana etasmin
maya guhyaka-nirmitah
ksipram vinesur vidura
klesa jnanodaye yatha

As soon as Dhruva Maharaja joined the narayanastra arrow to his bow,
the illusion created by the Yaksas was immediately vanquished, just as
all material pains and pleasures are vanquished when one becomes fully
cognizant of the self.

tasyarsastram dhanusi prayunjatah
suvarna-punkhah kalahamsa-vasasah
vinihsrta avivisur dvisad-balam
yatha vanam bhima-ravah sikhandinah

Even as Dhruva Maharaja fixed the weapon made by Narayana Rsi onto his
bow, arrows with golden shafts and feathers like the wings of a swan flew
out from it. They entered the enemy soldiers with a great hissing sound,
just as peacocks enter a forest with tumultuous crowing.
tais tigma-dharaih pradhane sili-mukhair
itas tatah punya-jana upadrutah
tam abhyadhavan kupita udayudhah
suparnam unnaddha-phana ivahayah

Those sharp arrows dismayed the enemy soldiers, who became almost
unconscious, but various Yaksas on the battlefield, in a rage against
Dhruva Maharaja, somehow or other collected their weapons and attacked.
Just as serpents agitated by Garuda rush towards Garuda with upraised
hoods, all the Yaksa soldiers prepared to overcome Dhruva Maharaja with
their upraised weapons.
sa tan prsatkair abhidhavato mrdhe
ninaya lokam param arka-mandalam
vrajanti nirbhidya yam urdhva-retasah

When Dhruva Maharaja saw the Yaksas coming forward, he immediately
took his arrows and cut the enemies to pieces. Separating their arms,
legs, heads and bellies from their bodies, he delivered the Yaksas to the
planetary system which is situated above the sun globe and which is
attainable only by first-class brahmacaris, who have never discharged
their semen.

tan hanyamanan abhiviksya guhyakan
anagasas citra-rathena bhurisah
auttanapadim krpaya pitamaho
manur jagadopagatah saharsibhih

When Svayambhuva Manu saw that his grandson Dhruva Maharaja was
killing so many of the Yaksas who were not actually offenders, out of his
great compassion he approached Dhruva with great sages to give him good

manur uvaca
alam vatsatirosena
tamo-dvarena papmana
yena punya-janan etan
avadhis tvam anagasah

Lord Manu said: My dear son, please stop. It is not good to become
unnecessarily angry–it is the path to hellish life. Now you are going
beyond the limit by killing Yaksas who are actually not offenders.

nasmat-kulocitam tata
karmaitat sad-vigarhitam
vadho yad upadevanam
arabdhas te ‘krtainasam

My dear son, the killing of the sinless Yaksas which you have
undertaken is not at all approved by authorities, and it does not befit
our family, which is supposed to know the laws of religion and
nanv ekasyaparadhena
prasangad bahavo hatah
bhratur vadhabhitaptena
tvayanga bhratr-vatsala

My dear son, it has been proved that you are very much affectionate
towards your brother and are greatly aggrieved at his being killed by the
Yaksas, but just consider–for one Yaksa’s offense, you have killed many
others, who are innocent.
nayam margo hi sadhunam
yad atmanam parag grhya
pasuvad bhuta-vaisasam

One should not accept the body as the self and thus, like the animals,
kill the bodies of others. This is especially forbidden by saintly
persons, who follow the path of devotional service to the Supreme
Personality of Godhead.

bhutavasam harim bhavan
aradhyapa duraradhyam
visnos tat paramam padam

It is very difficult to achieve the spiritual abode of Hari, in the
Vaikuntha planets, but you are so fortunate that you are already destined
to go to that abode by worshiping Him as the supreme abode of all living

sa tvam harer anudhyatas
tat-pumsam api sammatah
katham tv avadyam krtavan
anusiksan satam vratam

Because you are a pure devotee of the Lord, the Lord is always
thinking of you, and you are also recognized by all His confidential
devotees. Your life is meant for exemplary behavior. I am therefore
surprised–why have you undertaken such an abominable task?

titiksaya karunaya
maitrya cakhila-jantusu
samatvena ca sarvatma
bhagavan samprasidati

The Lord is very satisfied with His devotee when the devotee greets
other people with tolerance, mercy, friendship and equality.

samprasanne bhagavati
purusah prakrtair gunaih
vimukto jiva-nirmukto
brahma nirvanam rcchati

One who actually satisfies the Supreme Personality of Godhead during
one’s lifetime becomes liberated from the gross and subtle material
conditions. Thus being freed from all material modes of nature, he
achieves unlimited spiritual bliss.

bhutaih pancabhir arabdhair
yosit purusa eva hi
tayor vyavayat sambhutir
yosit-purusayor iha

The creation of the material world begins with the five elements, and
thus everything, including the body of a man or a woman, is created of
these elements. By the sexual life of man and woman, the number of men
and women in this material world is further increased.

evam pravartate sargah
sthitih samyama eva ca
guna-vyatikarad rajan
mayaya paramatmanah

Manu continued: My dear King Dhruva, it is simply by the illusory,
material energy of the Supreme Personality of Godhead and by the
interaction of the three modes of material nature that creation,
maintenance and annihilation take place.

nimitta-matram tatrasin
nirgunah purusarsabhah
vyaktavyaktam idam visvam
yatra bhramati lohavat

My dear Dhruva, the Supreme Personality of Godhead is uncontaminated
by the material modes of nature. He is the remote cause of the creation
of this material cosmic manifestation. When He gives the impetus, many
other causes and effects are produced, and thus the whole universe moves,
just as iron moves by the integrated force of a magnet.

sa khalv idam bhagavan kala-saktya
guna-pravahena vibhakta-viryah
karoty akartaiva nihanty ahanta
cesta vibhumnah khalu durvibhavya

The Supreme Personality of Godhead, by His inconceivable supreme
energy, time, causes the interaction of the three modes of material
nature, and thus varieties of energy become manifest. It appears that He
is acting, but He is not the actor. He is killing, but He is not the
killer. Thus it is understood that only by His inconceivable power is
everything happening.

so ‘nanto ‘nta-karah kalo
‘nadir adi-krd avyayah
janam janena janayan
marayan mrtyunantakam

My dear Dhruva, the Supreme Personality of Godhead is ever existing,
but in the form of time, He is the killer of everything. He has no
beginning, although He is the beginning of everything, nor is He ever
exhaustible, although everything is exhausted in due course of time. The
living entities are created through the agency of the father and killed
through the agency of death, but He is perpetually free of birth and

na vai sva-pakso ‘sya vipaksa eva va
parasya mrtyor visatah samam prajah
tam dhavamanam anudhavanty anisa
yatha rajamsy anilam bhuta-sanghah

The Supreme Personality of Godhead, in His feature of eternal time, is
present in the material world and is neutral towards everyone. No one is
His ally, and no one is His enemy. Within the jurisdiction of the time
element, everyone enjoys or suffers the result of his own karma, or
fruitive activities. As, when the wind blows, small particles of dust fly
in the air, so, according to one’s particular karma, one suffers or
enjoys material life.

ayuso ‘pacayam jantos
tathaivopacayam vibhuh
ubhabhyam rahitah sva-stho
duhsthasya vidadhaty asau

The Supreme Personality of Godhead, Visnu, is all-powerful, and He
awards the results of one’s fruitive activities. Thus, although one
living entity’s duration of life is very small whereas that of another is
very great, He is always in His transcendental position, and there is no
question of lessening or increasing His duration of life.

kecit karma vadanty enam
svabhavam apare nrpa
eke kalam pare daivam
pumsah kamam utapare

The differentiation among varieties of life and their suffering and
enjoyment is explained by some to be the result of karma. Others say it
is due to nature, others due to time, others due to fate, and still
others say that it is due to desire.

nana-sakty-udayasya ca
na vai cikirsitam tata
ko vedatha sva-sambhavam

The Absolute Truth, Transcendence, is never subject to the
understanding of imperfect sensory endeavor, nor is He subject to direct
experience. He is the master of varieties of energies, like the full
material energy, and no one can understand His plans or actions;
therefore it should be concluded that although He is the original cause
of all causes, no one can know Him by mental speculation.

na caite putraka bhratur
hantaro dhanadanugah
visargadanayos tata
pumso daivam hi karanam

My dear son, those Yaksas, who are descendants of Kuvera, are not
actually the killers of your brother; the birth and death of every living
entity are caused by the Supreme, who is certainly the cause of all
sa eva visvam srjati
sa evavati hanti ca
athapi hy anahankaran
najyate guna-karmabhih

The Supreme Personality of Godhead creates this material world,
maintains it, and annihilates it in due course of time, but because He is
transcendental to such activities, He is never affected by ego in such
action or by the modes of material nature.

esa bhutani bhutatma
bhuteso bhuta-bhavanah
sva-saktya mayaya yuktah
srjaty atti ca pati ca

The Supreme Personality of Godhead is the Supersoul of all living
entities. He is the controller and maintainer of everyone; through the
agency of His external energy, He creates, maintains and annihilates

tam eva mrtyum amrtam tata daivam
sarvatmanopehi jagat-parayanam
yasmai balim visva-srjo haranti
gavo yatha vai nasi dama-yantritah

My dear boy Dhruva, please surrender unto the Supreme Personality of
Godhead, who is the ultimate goal of the progress of the world. Everyone,
including the demigods headed by Lord Brahma, is working under His
control, just as a bull, prompted by a rope in its nose, is controlled by
its owner.

yah panca-varso jananim tvam vihaya
matuh sapatnya vacasa bhinna-marma
vanam gatas tapasa pratyag-aksam
aradhya lebhe murdhni padam tri-lokyah

My dear Dhruva, at the age of only five years you were very grievously
afflicted by the words of your mother’s co-wife, and you very boldly gave
up the protection of your mother and went to the forest to engage in the
yogic process for realization of the Supreme Personality of Godhead. As a
result of this you have already achieved the topmost position in all the
three worlds.

tam enam angatmani mukta-vigrahe
vyapasritam nirgunam ekam aksaram
atmanam anviccha vimuktam atma-drg
yasminn idam bhedam asat pratiyate

My dear Dhruva, please, therefore, turn your attention to the Supreme
Person, who is the infallible Brahman. Face the Supreme Personality of
Godhead in your original position, and thus, by self-realization, you
will find this material differentiation to be merely flickering.

tvam pratyag-atmani tada bhagavaty ananta
ananda-matra upapanna-samasta-saktau
bhaktim vidhaya paramam sanakair avidyagranthim
vibhetsyasi mamaham iti prarudham

Thus regaining your natural position and rendering service unto the
Supreme Lord, who is the all-powerful reservoir of all pleasure and who
lives in all living entities as the Supersoul, you will very soon forget
the illusory understanding of “I” and “my.”

samyaccha rosam bhadram te
pratipam sreyasam param
srutena bhuyasa rajann
agadena yathamayam

My dear King, just consider what I have said to you, which will act as
medicinal treatment upon disease. Control your anger, for anger is the
foremost enemy on the path of spiritual realization. I wish all good
fortune for you. Please follow my instructions.

yenopasrstat purusal
loka udvijate bhrsam
na budhas tad-vasam gacched
icchann abhayam atmanah

A person who desires liberation from this material world should not
fall under the control of anger because when bewildered by anger one
becomes a source of dread for all others.

helanam girisa-bhratur
dhanadasya tvaya krtam
yaj jaghnivan punya-janan
bhratr-ghnan ity amarsitah

My dear Dhruva, you thought that the Yaksas killed your brother, and
therefore you have killed great numbers of them. But by this action you
have agitated the mind of Lord Siva’s brother Kuvera, who is the
treasurer of the demigods. Please note that your actions have been very
disrespectful to Kuvera and Lord Siva.

tam prasadaya vatsasu
sannatya prasrayoktibhih
na yavan mahatam tejah
kulam no ‘bhibhavisyati

For this reason, my son, you should immediately pacify Kuvera with
gentle words and prayers, and thus his wrath may not affect our family.

evam svayambhuvah pautram
anusasya manur dhruvam
tenabhivanditah sakam
rsibhih sva-puram yayau

Thus Svayambhuva Manu, after giving instruction to Dhruva Maharaja,
his grandson, received respectful obeisances from him. Then Lord Manu and
the great sages went back to their respective homes.
Thus end the Bhaktivedanta purports of the Fourth Canto, Eleventh
Chapter, of the Srimad-Bhagavatam, entitled “Svayambhuva Manu Advises
Dhruva Maharaja to Stop Fighting.”

Sri Baagavatham Slohas..Canta 4-Chapter ten-Dhruva Maharaja’s Fight With the Yaksas Dhruva Maharaja’ s Fight With the Yaksas..

December 6, 2009

maitreya uvaca
prajapater duhitaram
sisumarasya vai dhruvah
upayeme bhramim nama
tat-sutau kalpa-vatsarau

The great sage Maitreya said: My dear Vidura, thereafter Dhruva
Maharaja married the daughter of Prajapati Sisumara, whose name was
Bhrami, and two sons named Kalpa and Vatsara were born of her.

ilayam api bharyayam
vayoh putryam maha-balah
putram utkala-namanam
yosid-ratnam ajijanat

The greatly powerful Dhruva Maharaja had another wife, named Ila, who
was the daughter of the demigod Vayu. By her he begot a son named Utkala
and a very beautiful daughter.
uttamas tv akrtodvaho
mrgayayam baliyasa
hatah punya-janenadrau
tan-matasya gatim gata

Dhruva Maharaja’s younger brother Uttama, who was still unmarried,
once went on a hunting excursion and was killed by a powerful Yaksa in
the Himalaya Mountains. Along with him, his mother, Suruci, also followed
the path of her son [she died].
dhruvo bhratr-vadham srutva
jaitram syandanam asthaya
gatah punya-janalayam

When Dhruva Maharaja heard of the killing of his brother Uttama by the
Yaksas in the Himalaya Mountains, being overwhelmed with lamentation and
anger, he got on his chariot and went out for victory over the city of
the Yaksas, Alakapuri.

gatvodicim disam raja
dadarsa himavad-dronyam
purim guhyaka-sankulam

Dhruva Maharaja went to the northern direction of the Himalayan range.
In a valley he saw a city full of ghostly persons who were followers of
Lord Siva.

dadhmau sankham brhad-bahuh
kham disas canunadayan
yenodvigna-drsah ksattar
upadevyo ‘trasan bhrsam

Maitreya continued: My dear Vidura, as soon as Dhruva Maharaja reached
Alakapuri, he immediately blew his conchshell, and the sound reverberated
throughout the entire sky and in every direction. The wives of the Yaksas
became very much frightened. From their eyes it was apparent that they
were full of anxiety.
tato niskramya balina
asahantas tan-ninadam
abhipetur udayudhah

O hero Vidura, the greatly powerful heroes of the Yaksas, unable to
tolerate the resounding vibration of the conchshell of Dhruva Maharaja,
came forth from their city with weapons and attacked Dhruva.
sa tan apatato vira
ugra-dhanva maha-rathah
ekaikam yugapat sarvan
ahan banais tribhis tribhih

Dhruva Maharaja, who was a great charioteer and certainly a great
bowman also, immediately began to kill them by simultaneously discharging
arrows three at a time.
te vai lalata-lagnais tair
isubhih sarva eva hi
matva nirastam atmanam
asamsan karma tasya tat

When the heroes of the Yaksas saw that all their heads were being thus
threatened by Dhruva Maharaja, they could very easily understand their
awkward position, and they concluded that they would certainly be
defeated. But, as heroes, they lauded the action of Dhruva.

te ‘pi camum amrsyantah
pada-sparsam ivoragah
sarair avidhyan yugapad
dvi-gunam pracikirsavah

Just like serpents, who cannot tolerate being trampled upon by
anyone’s feet, the Yaksas, being intolerant of the wonderful prowess of
Dhruva Maharaja, threw twice as many arrows–six from each of their
soldiers–and thus they very valiantly exhibited their prowess.
TEXTS 11-12
tatah parigha-nistrimsaih
sakty-rstibhir bhusundibhis
citra-vajaih sarair api
abhyavarsan prakupitah
saratham saha-sarathim
icchantas tat pratikartum
ayutanam trayodasa

The Yaksa soldiers were 130,000 strong, all greatly angry and all
desiring to defeat the wonderful activities of Dhruva Maharaja. With full
strength they showered upon Maharaja Dhruva, along with his chariot and
charioteer, various types of feathered arrows, parighas [iron bludgeons],
nistrimsas [swords], prasasulas [tridents], parasvadhas [lances], saktis
[pikes], rstis [spears] and bhusundi weapons.
auttanapadih sa tada
sastra-varsena bhurina
na evadrsyatacchanna
asarena yatha girih

Dhruva Maharaja was completely covered by an incessant shower of
weapons, just as a mountain is covered by incessant rainfall.

haha-karas tadaivasit
siddhanam divi pasyatam
hato ‘yam manavah suryo
magnah punya-janarnave

All the Siddhas from the higher planetary systems were observing the
fight from the sky, and when they saw that Dhruva Maharaja had been
covered by the incessant arrows of the enemy, they roared tumultuously,
“The grandson of Manu, Dhruva, is now lost!” They cried that Dhruva
Maharaja was just like the sun and that now he had set within the ocean
of the Yaksas.

nadatsu yatudhanesu
jaya-kasisv atho mrdhe
udatisthad rathas tasya
niharad iva bhaskarah

The Yaksas, being temporarily victorious, exclaimed that they had
conquered Dhruva Maharaja. But in the meantime Dhruva’s chariot suddenly
appeared, just as the sun suddenly appears from within foggy mist.

dhanur visphurjayan divyam
dvisatam khedam udvahan
astraugham vyadhamad banair
ghananikam ivanilah

Dhruva Maharaja’s bow and arrows twanged and hissed, causing
lamentation in the hearts of his enemies. He began to shoot incessant
arrows, shattering all their different weapons, just as the blasting wind
scatters the assembled clouds in the sky.
tasya te capa-nirmukta
bhittva varmani raksasam
kayan avivisus tigma
girin asanayo yatha

The sharp arrows released from the bow of Dhruva Maharaja pierced the
shields and bodies of the enemy, like the thunderbolts released by the
King of heaven, which dismantle the bodies of the mountains.
TEXTS 18-19
bhallaih sanchidyamananam
sirobhis caru-kundalaih
urubhir hema-talabhair
dorbhir valaya-valgubhih
usnisais ca maha-dhanaih
astrtas ta rana-bhuvo
rejur vira-mano-harah

The great sage Maitreya continued: My dear Vidura, the heads of those
who were cut to pieces by the arrows of Dhruva Maharaja were decorated
very beautifully with earrings and turbans. The legs of their bodies were
as beautiful as golden palm trees, their arms were decorated with golden
bracelets and armlets, and on their heads there were very valuable
helmets bedecked with gold. All these ornaments lying on that battlefield
were very attractive and could bewilder the mind of a hero.

hatavasista itare ranajirad
rakso-ganah ksatriya-varya-sayakaih
prayo vivrknavayava vidudruvur
mrgendra-vikridita-yuthapa iva

The remaining Yaksas who somehow or other were not killed had their
limbs cut to pieces by the arrows of the great warrior Dhruva Maharaja.
Thus they began to flee, just as elephants flee when defeated by a lion.
apasyamanah sa tadatatayinam
maha-mrdhe kancana manavottamah
purim didrksann api navisad dvisam
na mayinam veda cikirsitam janah

Dhruva Maharaja, the best of human beings, observed that in that great
battlefield not one of the opposing soldiers was left standing with
proper weapons. He then desired to see the city of Alakapuri, but he
thought to himself, “No one knows the plans of the mystic Yaksas.”
iti bruvams citra-rathah sva-sarathim
yattah paresam pratiyoga-sankitah
susrava sabdam jaladher iveritam
nabhasvato diksu rajo ‘nvadrsyata

In the meantime, while Dhruva Maharaja, doubtful of his mystic
enemies, was talking with his charioteer, they heard a tremendous sound,
as if the whole ocean were there, and they found that from the sky a
great dust storm was coming over them from all directions.
ksanenacchaditam vyoma
ghananikena sarvatah
visphurat-tadita diksu

Within a moment the whole sky was overcast with dense clouds, and
severe thundering was heard. There was glittering electric lightning and
severe rainfall.
vavrsu rudhiraughasrkpuya-
nipetur gaganad asya
kabandhany agrato ‘nagha

My dear faultless Vidura, in that rainfall there was blood, mucus,
pus, stool, urine and marrow falling heavily before Dhruva Maharaja, and
there were trunks of bodies falling from the sky.
tatah khe ‘drsyata girir
nipetuh sarvato-disam

Next, a great mountain was visible in the sky, and from all directions
hailstones fell, along with lances, clubs, swords, iron bludgeons and
great pieces of stone.
ahayo ‘sani-nihsvasa
vamanto ‘gnim rusaksibhih
abhyadhavan gaja mattah
simha-vyaghras ca yuthasah

Dhruva Maharaja also saw many big serpents with angry eyes, vomiting
forth fire and coming to devour him, along with groups of mad elephants,
lions and tigers.
samudra urmibhir bhimah
plavayan sarvato bhuvam
asasada maha-hradah
kalpanta iva bhisanah

Then, as if it were the time of the dissolution of the whole world,
the fierce sea with foaming waves and great roaring sounds came forward
before him.
evam-vidhany anekani
trasanany amanasvinam
sasrjus tigma-gataya
asurya mayayasurah

The demon Yaksas are by nature very heinous, and by their demoniac
power of illusion they can create many strange phenomena to frighten one
who is less intelligent.
dhruve prayuktam asurais
tam mayam atidustaram
nisamya tasya munayah
sam asamsan samagatah

When the great sages heard that Dhruva Maharaja was overpowered by the
illusory mystic tricks of the demons, they immediately assembled to offer
him auspicious encouragement.
munaya ucuh
auttanapada bhagavams tava sarngadhanva
devah ksinotv avanatarti-haro vipaksan
yan-namadheyam abhidhaya nisamya caddha
loko ‘njasa tarati dustaram anga mrtyum

All the sages said: Dear Dhruva, O son of King Uttanapada, may the
Supreme Personality of Godhead known as Sarngadhanva, who relieves the
distresses of His devotees, kill all your threatening enemies. The holy
name of the Lord is as powerful as the Lord Himself. Therefore, simply by
chanting and hearing the holy name of the Lord, many men can be fully
protected from fierce death without difficulty. Thus a devotee is saved.

Sri Baagavatham Slohas..Canta 4-Chapter nine-Dhruva Maharaja Returns Home..

December 6, 2009

maitreya uvaca
ta evam utsanna-bhaya urukrame
krtavanamah prayayus tri-vistapam
sahasrasirsapi tato garutmata
madhor vanam bhrtya-didrksaya gatah

The great sage Maitreya told Vidura: When the demigods were thus
reassured by the Personality of Godhead, they were freed from all fears,
and after offering their obeisances, they returned to their heavenly
planets. Then the Lord, who is nondifferent from the Sahasrasirsa
incarnation, got on the back of Garuda, who carried Him to the Madhuvana
Forest to see His servant Dhruva.

sa vai dhiya yoga-vipaka-tivraya
hrt-padma-kose sphuritam tadit-prabham
tirohitam sahasaivopalaksya
bahih-sthitam tad-avastham dadarsa

The form of the Lord, which was brilliant like lightning and in which
Dhruva Maharaja, in his mature yogic process, was fully absorbed in
meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and
his meditation broke. But as soon as he opened his eyes he saw the
Supreme Personality of Godhead personally present, just as he had been
seeing the Lord in his heart.

tad-darsanenagata-sadhvasah ksitav
avandatangam vinamayya dandavat
drgbhyam prapasyan prapibann ivarbhakas
cumbann ivasyena bhujair ivaslisan

When Dhruva Maharaja saw his Lord just in front of him, he was greatly
agitated and offered Him obeisances and respect. He fell flat before Him
like a rod and became absorbed in love of Godhead. Dhruva Maharaja, in
ecstasy, looked upon the Lord as if he were drinking the Lord with his
eyes, kissing the lotus feet of the Lord with his mouth, and embracing
the Lord with his arms.

sa tam vivaksantam atad-vidam harir
jnatvasya sarvasya ca hrdy avasthitah
krtanjalim brahmamayena kambuna
pasparsa balam krpaya kapole

Although Dhruva Maharaja was a small boy, he wanted to offer prayers
to the Supreme Personality of Godhead in suitable language. But because
he was inexperienced, he could not adjust himself immediately. The
Supreme Personality of Godhead, being situated in everyone’s heart, could
understand Dhruva Maharaja’s awkward position. Out of His causeless mercy
He touched His conchshell to the forehead of Dhruva Maharaja, who stood
before Him with folded hands.

At that time Dhruva Maharaja became perfectly aware of the Vedic
conclusion and understood the Absolute Truth and His relationship with
all living entities. In accordance with the line of devotional service to
the Supreme Lord, whose fame is widespread, Dhruva, who in the future
would receive a planet which would never be annihilated, even during the
time of dissolution, offered his deliberate and conclusive prayers

dhruva uvaca
yo ‘ntah pravisya mama vacam imam prasuptam
sanjivayaty akhila-sakti-dharah sva-dhamna
anyams ca hasta-carana-sravana-tvag-adin
pranan namo bhagavate purusaya tubhyam

Dhruva Maharaja said: My dear Lord, You are all-powerful. After
entering within me, You have enlivened all my sleeping senses–my hands,
legs, ears, touch sensation, life force and especially my power of
speech. Let me offer my respectful obeisances unto You.

ekas tvam eva bhagavann idam atma-saktya
mayakhyayoru-gunaya mahad-ady-asesam
srstvanuvisya purusas tad-asad-gunesu
naneva darusu vibhavasuvad vibhasi

My Lord, You are the supreme one, but by Your different energies You
appear differently in the spiritual and material worlds. You create the
total energy of the material world by Your external potency, and after
creation You enter within the material world as the Supersoul. You are
the Supreme Person, and through the temporary modes of material nature
You create varieties of manifestation, just as fire, entering into wood
of different shapes, burns brilliantly in different varieties.

tvad-dattaya vayunayedam acasta visvam
supta-prabuddha iva natha bhavat-prapannah
tasyapavargya-saranam tava pada-mulam
vismaryate krta-vida katham arta-bandho

O my master, Lord Brahma is fully surrendered unto You. In the
beginning You gave him knowledge, and thus he could see and understand
the entire universe, just as a person awakens from sleep and visualizes
his immediate duties. You are the only shelter of all persons who desire
liberation, and You are the friend of all who are distressed. How,
therefore, can a learned person who has perfect knowledge ever forget

nunam vimusta-matayas tava mayaya te
ye tvam bhavapyaya-vimoksanam anya-hetoh
arcanti kalpaka-tarum kunapopabhogyam
icchanti yat sparsajam niraye ‘pi nrnam

Persons who worship You simply for the sense gratification of this bag
of skin are certainly influenced by Your illusory energy. In spite of
having You, who are like a desire tree and are the cause of liberation
from birth and death, foolish persons, such as me, desire benedictions
from You for sense gratification, which is available even for those who
live in hellish conditions.

ya nirvrtis tanu-bhrtam tava pada-padmadhyanad
bhavaj-jana-katha-sravanena va syat
sa brahmani sva-mahimany api natha ma bhut
kim tv antakasi-lulitat patatam vimanat

My Lord, the transcendental bliss derived from meditating upon Your
lotus feet or hearing about Your glories from pure devotees is so
unlimited that it is far beyond the stage of brahmananda, wherein one
thinks himself merged in the impersonal Brahman as one with the Supreme.
Since brahmananda is also defeated by the transcendental bliss derived
from devotional service, then what to speak of the temporary blissfulness
of elevating oneself to the heavenly planets, which is ended by the
separating sword of time? Although one may be elevated to the heavenly
planets, he falls down in due course of time.

bhaktim muhuh pravahatam tvayi me prasango
bhuyad ananta mahatam amalasayanam
yenanjasolbanam uru-vyasanam bhavabdhim
nesye bhavad-guna-kathamrta-pana-mattah

Dhruva Maharaja continued: O unlimited Lord, kindly bless me so that I
may associate with great devotees who engage in Your transcendental
loving service constantly, as the waves of a river constantly flow. Such
transcendental devotees are completely situated in an uncontaminated
state of life. By the process of devotional service I shall surely be
able to cross the nescient ocean of material existence, which is filled
with the waves of blazing, firelike dangers. It will be very easy for me,
for I am becoming mad to hear about Your transcendental qualities and
pastimes, which are eternally existent.

te na smaranty atitaram priyam isa martyam
ye canv adah suta-suhrd-grha-vitta-darah
ye tv abja-nabha bhavadiya-padaravindasaugandhya-
lubdha-hrdayesu krta-prasangah

O Lord who have a lotus navel, if a person happens to associate with a
devotee whose heart always hankers after Your lotus feet, seeking always
their fragrance, he is never attached to the material body or, in a
bodily relationship, to offspring, friends, home, wealth and wife, which
are very, very dear to materialistic persons. Indeed, he does not care
for them.

paricitam sad-asad-visesam
rupam sthavistham aja te mahad-ady-anekam
natah param parama vedmi na yatra vadahMy dear Lord, O Supreme Unborn, I know that the different varieties of
living entities, such as animals, trees, birds, reptiles, demigods and
human beings, are spread throughout the universe, which is caused by the
total material energy, and I know that they are sometimes manifest and
sometimes unmanifest; but I have never experienced the supreme form I
behold as I see You now. Now all kinds of methods of theorizing have come
to an end.

kalpanta etad akhilam jatharena grhnan
sete puman sva-drg ananta-sakhas tad-anke
dyuman bhagavate pranato ‘smi tasmai

My dear Lord, at the end of each millennium the Supreme Personality of
Godhead Garbhodakasayi Visnu dissolves everything manifested within the
universe into His belly. He lies down on the lap of Sesa Naga, from His
navel sprouts a golden lotus flower on a stem, and on that lotus Lord
Brahma is created. I can understand that You are the same Supreme
Godhead. I therefore offer my respectful obeisances unto You.

tvam nitya-mukta-parisuddha-vibuddha atma
kuta-stha adi-puruso bhagavams try-adhisah
yad-buddhy-avasthitim akhanditaya sva-drstya
drasta sthitav adhimakho vyatirikta asse

My Lord, by Your unbroken transcendental glance You are the supreme
witness of all stages of intellectual activities. You are eternally
liberated, Your existence is situated in pure goodness, and You are
existent in the Supersoul without change. You are the original
Personality of Godhead, full with six opulences, and You are eternally
the master of the three modes of material nature. Thus, You are always
different from the ordinary living entities. As Lord Visnu, You maintain
all the affairs of the entire universe, and yet You stand aloof and are
the enjoyer of the results of all sacrifices.

yasmin viruddha-gatayo hy anisam patanti
vidyadayo vividha-saktaya anupurvyat
tad brahma visva-bhavam ekam anantam adyam
ananda-matram avikaram aham prapadye

My dear Lord, in Your impersonal manifestation of Brahman there are
always two opposing elements–knowledge and ignorance. Your multienergies
are continually manifest, but the impersonal Brahman, which is undivided,
original, changeless, unlimited and blissful, is the cause of the
material manifestation. Because You are the same impersonal Brahman, I
offer my respectful obeisances unto You.

satyasiso hi bhagavams tava pada-padmam
asis tathanubhajatah purusartha-murteh
apy evam arya bhagavan paripati dinan
vasreva vatsakam anugraha-kataro ‘sman

My Lord, O Supreme Lord, You are the supreme personified form of all
benediction. Therefore, for one who abides in Your devotional service
with no other desire, worshiping Your lotus feet is better than becoming
king and lording it over a kingdom. That is the benediction of worshiping
Your lotus feet. To ignorant devotees like me, You are the causelessly
merciful maintainer, just like a cow, who takes care of the newly born
calf by supplying milk and giving it protection from attack.

maitreya uvaca
athabhistuta evam vai
sat-sankalpena dhimata
bhrtyanurakto bhagavan
pratinandyedam abravit

The great sage Maitreya continued: My dear Vidura, when Dhruva
Maharaja, who had good intentions in his heart, finished his prayer, the
Supreme Lord, the Personality of Godhead, who is very kind to His
devotees and servants, congratulated him, speaking as follows.

sri-bhagavan uvaca
vedaham te vyavasitam
hrdi rajanya-balaka
tat prayacchami bhadram te
durapam api suvrata

The Personality of Godhead said: My dear Dhruva, son of the King, you
have executed pious vows, and I also know the desire within your heart.
Although your desire is very ambitious and very difficult to fulfill, I
shall favor you with its fulfillment. All good fortune unto you.

The Supreme Personality of Godhead continued: My dear Dhruva, I shall
award you the glowing planet known as the polestar, which will continue
to exist even after the dissolution at the end of the millennium. No one
has ever ruled this planet, which is surrounded by all the solar systems,
planets and stars. All the luminaries in the sky circumambulate this
planet, just as bulls tread around a central pole for the purpose of
crushing grains. Keeping the polestar to their right, all the stars
inhabited by the great sages like Dharma, Agni, Kasyapa and Sukra
circumambulate this planet, which continues to exist even after the
dissolution of all others.

prasthite tu vanam pitra
dattva gam dharma-samsrayah

After your father goes to the forest and awards you the rule of his
kingdom, you will rule continuously the entire world for thirty-six
thousand years, and all your senses will continue to be as strong as they
are now. You will never become old.

tvad-bhratary uttame naste
mrgayayam tu tan-manah
anvesanti vanam mata
davagnim sa praveksyati

The Lord continued: Sometime in the future your brother, Uttama, will
go hunting in the forest, and while absorbed in hunting, he will be
killed. Your stepmother, Suruci, being maddened upon the death of her
son, will go to search him out in the forest, but she will be devoured by
a forest fire.

istva mam yajna-hrdayam
yajnaih puskala-daksinaih
bhuktva cehasisah satya
ante mam samsmarisyasi

The Lord continued: I am the heart of all sacrifices. You will be able
to perform many great sacrifices and also give great charities. In this
way you will be able to enjoy the blessings of material happiness in this
life, and at the time of your death you will be able to remember Me.

tato gantasi mat-sthanam
uparistad rsibhyas tvam
yato navartate gatah

The Personality of Godhead continued: My dear Dhruva, after your
material life in this body, you will go to My planet, which is always
offered obeisances by the residents of all other planetary systems. It is
situated above the planets of the seven rsis, and having gone there you
will never have to come back again to this material world.

maitreya uvaca
ity arcitah sa bhagavan
atidisyatmanah padam
balasya pasyato dhama
svam agad garuda-dhvajah

The great sage Maitreya said: After being worshiped and honored by the
boy, Dhruva Maharaja, and after offering him His abode, Lord Visnu, on
the back of Garuda, returned to His abode, as Dhruva Maharaja looked on.

so ‘pi sankalpajam visnoh
prapya sankalpa-nirvanam
natiprito ‘bhyagat puram

Despite having achieved the desired result of his determination by
worshiping the lotus feet of the Lord, Dhruva Maharaja was not very
pleased. Thus he returned to his home.

vidura uvaca
sudurlabham yat paramam padam harer
mayavinas tac-caranarcanarjitam
labdhvapy asiddhartham ivaika-janmana
katham svam atmanam amanyatartha-vit

Sri Vidura inquired: My dear brahmana, the abode of the Lord is very
difficult to attain. It can be attained only by pure devotional service,
which alone pleases the most affectionate, merciful Lord. Dhruva Maharaja
achieved this position even in one life, and he was very wise and
conscientious. Why, then, was he not very pleased?

maitreya uvaca
matuh sapatnya vag-banair
hrdi viddhas tu tan smaran
naicchan mukti-pater muktim
tasmat tapam upeyivan

Maitreya answered: Dhruva Maharaja’s heart, which was pierced by the
arrows of the harsh words of his stepmother, was greatly aggrieved, and
thus when he fixed upon his goal of life he did not forget her
misbehavior. He did not demand actual liberation from this material
world, but at the end of his devotional service, when the Supreme
Personality of Godhead appeared before him, he was simply ashamed of the
material demands he had in his mind.

dhruva uvaca
samadhina naika-bhavena yat padam
viduh sanandadaya urdhva-retasah
masair aham sadbhir amusya padayos
chayam upetyapagatah prthan-matih

Dhruva Maharaja thought to himself: To endeavor to be situated in the
shade of the lotus feet of the Lord is not an ordinary task because even
the great brahmacaris headed by Sanandana, who practiced astanga-yoga in
trance, attained the shelter of the Lord’s lotus feet only after many,
many births. Within six months I achieved the same result, yet due to my
thinking differently from the Lord, I fell down from my position.

aho bata mamanatmyam
manda-bhagyasya pasyata
bhava-cchidah pada-mulam
gatva yace yad antavat

Alas, just look at me! I am so unfortunate. I approached the lotus
feet of the Supreme Personality of Godhead, who can immediately cut the
chain of the repetition of birth and death, but still, out of my
foolishness, I prayed for things which are perishable.

matir vidusita devaih
patadbhir asahisnubhih
yo narada-vacas tathyam
nagrahisam asattamah

Since all the demigods who are situated in the higher planetary system
will have to come down again, they are all envious of my being elevated
to Vaikunthaloka by devotional service. These intolerant demigods have
dissipated my intelligence, and only for this reason could I not accept
the genuine benediction of the instructions of Sage Narada.

daivim mayam upasritya
prasupta iva bhinna-drk
tapye dvitiye ‘py asati

Dhruva Maharaja lamented: I was under the influence of the illusory
energy; being ignorant of the actual facts, I was sleeping on her lap.
Under a vision of duality, I saw my brother as my enemy, and falsely I
lamented within my heart, thinking, “They are my enemies.”

mayaitat prarthitam vyartham
cikitseva gatayusi
prasadya jagad-atmanam
tapasa dusprasadanam
bhava-cchidam ayace ‘ham
bhavam bhagya-vivarjitah

It is very difficult to satisfy the Supreme Personality of Godhead,
but in my case, although I have satisfied the Supersoul of the whole
universe, I have prayed only for useless things. My activities were
exactly like treatment given to a person who is already dead. Just see
how unfortunate I am, for in spite of meeting the Supreme Lord, who can
cut one’s link with birth and death, I have prayed for the same
conditions again.

svarajyam yacchato maudhyan
mano me bhiksito bata
isvarat ksina-punyena
phali-karan ivadhanah

Because of my state of complete foolishness and paucity of pious
activities, although the Lord offered me His personal service, I wanted
material name, fame and prosperity. My case is just like that of the poor
man who, when he satisfied a great emperor who wanted to give him
anything he might ask, out of ignorance asked only a few broken grains of
husked rice.

maitreya uvaca
na vai mukundasya padaravindayo
rajo-jusas tata bhavadrsa janah
vanchanti tad-dasyam rte ‘rtham atmano
yadrcchaya labdha-manah-samrddhayah

The great sage Maitreya continued: My dear Vidura, persons like you,
who are pure devotees of the lotus feet of Mukunda [the Supreme
Personality of Godhead, who can offer liberation] and who are always
attached to the honey of His lotus feet, are always satisfied in serving
at the lotus feet of the Lord. In any condition of life, such persons
remain satisfied, and thus they never ask the Lord for material

akarnyatma-jam ayantam
samparetya yathagatam
raja na sraddadhe bhadram
abhadrasya kuto mama

When King Uttanapada heard that his son Dhruva was coming back home,
as if coming back to life after death, he could not put his faith in this
message, for he was doubtful of how it could happen. He considered
himself the most wretched, and therefore he thought that it was not
possible for him to attain such good fortune.

sraddhaya vakyam devarser
harsa-vegena dharsitah
varta-hartur atiprito
haram pradan maha-dhanam

Although he could not believe the words of the messenger, he had full
faith in the word of the great sage Narada. Thus he was greatly
overwhelmed by the news, and he immediately offered the messenger a
highly valuable necklace in great satisfaction.

TEXTS 39-40
sad-asvam ratham aruhya
brahmanaih kula-vrddhais ca
paryasto ‘matya-bandhubhih
brahma-ghosena venubhih
niscakrama purat turnam

Then King Uttanapada, being very eager to see the face of his lost
son, mounted a chariot drawn by excellent horses and bedecked with golden
filigree. Taking with him many learned brahmanas, all the elderly
personalities of his family, his officers, his ministers and his
immediate friends, he immediately left the city. As he proceeded in this
parade, there were auspicious sounds of conchshells, kettledrums, flutes,
and the chanting of Vedic mantras to indicate all good fortune.
sunitih surucis casya
mahisyau rukma-bhusite
aruhya sibikam sardham

Both the queens of King Uttanapada, namely Suniti and Suruci, along
with his other son, Uttama, appeared in the procession. The queens were
seated on a palanquin

TEXTS 42-43
tam drstvopavanabhyasa
ayantam tarasa rathat
avaruhya nrpas turnam
asadya prema-vihvalah
parirebhe ‘ngajam dorbhyam
dirghotkantha-manah svasan

Upon seeing Dhruva Maharaja approaching the neighboring small forest,
King Uttanapada with great haste got down from his chariot. He had been
very anxious for a long time to see his son Dhruva, and therefore with
great love and affection he went forward to embrace his long-lost boy.
Breathing very heavily, the King embraced him with both arms. But Dhruva
Maharaja was not the same as before; he was completely sanctified by
spiritual advancement due to having been touched by the lotus feet of the
Supreme Personality of Godhead.
athajighran muhur murdhni
sitair nayana-varibhih
snapayam asa tanayam

Reunion with Dhruva Maharaja fulfilled King Uttanapada’s longcherished
desire, and for this reason he smelled Dhruva’s head again and
again and bathed him with torrents of very cold tears.

abhivandya pituh padav
asirbhis cabhimantritah
nanama matarau sirsna
sat-krtah saj-janagranih

Then Dhruva Maharaja, the foremost of all nobles, first of all offered
his obeisances at the feet of his father and was honored by his father
with various questions. He then bowed his head at the feet of his two

surucis tam samutthapya
padavanatam arbhakam
parisvajyaha jiveti
baspa-gadgadaya gira

Suruci, the younger mother of Dhruva Maharaja, seeing that the
innocent boy had fallen at her feet, immediately picked him up, embracing
him with her hands, and with tears of feeling she blessed him with the
words, “My dear boy, long may you live!”
yasya prasanno bhagavan
gunair maitry-adibhir harih
tasmai namanti bhutani
nimnam apa iva svayam

Unto one who has transcendental qualities due to friendly behavior
with the Supreme Personality of Godhead, all living entities offer honor,
just as water automatically flows down by nature.

uttamas ca dhruvas cobhav
anyonyam prema-vihvalau
anga-sangad utpulakav
asraugham muhur uhatuh

The two brothers Uttama and Dhruva Maharaja also exchanged their
tears. They were overwhelmed by the ecstasy of love and affection, and
when they embraced one another, the hair on their bodies stood up.
sunitir asya janani
pranebhyo ‘pi priyam sutam
upaguhya jahav adhim

Suniti, the real mother of Dhruva Maharaja, embraced the tender body
of her son, who was dearer to her than her own life, and thus forgot all
material grief, for she was very pleased.
payah stanabhyam susrava
netra-jaih salilaih sivaih
vira vira-suvo muhuh

My dear Vidura, Suniti was the mother of a great hero. Her tears,
together with the milk flowing from her breasts, wet the whole body of
Dhruva Maharaja. This was a great, auspicious sign.

tam sasamsur jana rajnim
distya te putra arti-ha
pratilabdhas ciram nasto
raksita mandalam bhuvah

The residents of the palace praised the Queen: Dear Queen, your
beloved son was lost a long time ago, and it is your great fortune that
he now has come back. It appears, therefore, that your son will be able
to protect you for a very long time and will put an end to all your
material pangs.
abhyarcitas tvaya nunam
bhagavan pranatarti-ha
yad-anudhyayino dhira
mrtyum jigyuh sudurjayam

Dear Queen, you must have worshiped the Supreme Personality of
Godhead, who delivers His devotees from the greatest danger. Persons who
constantly meditate upon Him surpass the course of birth and death. This
perfection is very difficult to achieve.

lalyamanam janair evam
dhruvam sabhrataram nrpah
aropya karinim hrstah
stuyamano ‘visat puram

The sage Maitreya continued: My dear Vidura, when everyone was thus
praising Dhruva Maharaja, the King was very happy, and he had Dhruva and
his brother seated on the back of a she-elephant. Thus he returned to his
capital, where he was praised by all classes of men.
tatra tatropasanklptair
savrndaih kadali-stambhaih
puga-potais ca tad-vidhaih

The whole city was decorated with columns of banana trees containing
bunches of fruits and flowers, and betel nut trees with leaves and
branches were seen here and there. There were also many gates set up
which were structured to give the appearance of sharks

upaskrtam prati-dvaram
apam kumbhaih sadipakaih

At each and every gate there were burning lamps and big waterpots
decorated with differently colored cloth, strings of pearls, flower
garlands and hanging mango leaves.
prakarair gopuragaraih
sarvato ‘lankrtam srimadvimana-

In the capital city there were many palaces, city gates and
surrounding walls, which were already very, very beautiful, and on this
occasion all of them were decorated with golden ornaments. The domes of
the city palaces glittered, as did the domes of the beautiful airplanes
which hovered over the city.

lajaksataih puspa-phalais
tandulair balibhir yutam

All the quadrangles, lanes and streets in the city, and the raised
sitting places at the crossings, were thoroughly cleansed and sprinkled
with sandalwood water; and auspicious grains such as rice and barley, and
flowers, fruits and many other auspicious presentations were scattered
all over the city.
TEXTS 58-59
dhruvaya pathi drstaya
tatra tatra pura-striyah
puspa-phalani ca
upajahruh prayunjana
vatsalyad asisah satih
srnvams tad-valgu-gitani
pravisad bhavanam pituh

Thus as Dhruva Maharaja passed on the road, from every place in the
neighborhood all the gentle household ladies assembled to see him, and
out of maternal affection they offered their blessings, showering him
with white mustard seed, barley, curd, water, newly grown grass, fruits
and flowers. In this way Dhruva Maharaja, while hearing the pleasing
songs sung by the ladies, entered the palace of his father.
sa tasmin bhavanottame
lalito nitaram pitra
nyavasad divi devavat

Dhruva Maharaja thereafter lived in his father’s palace, which had
walls bedecked with highly valuable jewels. His affectionate father took
particular care of him, and he dwelled in that house just as the demigods
live in their palaces in the higher planetary systems.
payah-phena-nibhah sayya
danta rukma-paricchadah
asanani maharhani
yatra raukma upaskarah

The bedding in the palace was as white as the foam of milk and was
very soft. The bedsteads were made of ivory with embellishments of gold,
and the chairs, benches and other sitting places and furniture were made
of gold.
yatra sphatika-kudyesu
maha-marakatesu ca
mani-pradipa abhanti

The palace of the King was surrounded by walls made of marble with
many engravings made of valuable jewels like sapphires, which depicted
beautiful women with shining jewel lamps in their hands.

udyanani ca ramyani
vicitrair amara-drumaih

The King’s residence was surrounded by gardens wherein there were
varieties of trees brought from the heavenly planets. In those trees
there were pairs of sweetly singing birds and almost-mad bumblebees,
which made a very relishable buzzing sound.

vapyo vaidurya-sopanah
justas cakrahva-sarasaih

There were emerald staircases which led to lakes full of variously
colored lotus flowers and lilies, and swans, karandavas, cakravakas,
cranes and similar other valuable birds were visible in those lakes.

uttanapado rajarsih
prabhavam tanayasya tam
srutva drstvadbhutatamam
prapede vismayam param

The saintly King Uttanapada, hearing of the glorious deeds of Dhruva
Maharaja and personally seeing also how influential and great he was,
felt very satisfied, for Dhruva’s activities were wonderful to the
supreme degree.

viksyodha-vayasam tam ca
prakrtinam ca sammatam
anurakta-prajam raja
dhruvam cakre bhuvah patim

When, after concentration, King Uttanapada saw that Dhruva Maharaja
was suitably mature to take charge of the kingdom and that his ministers
were agreeable and the citizens were also very fond of him, he enthroned
Dhruva as emperor of this planet.

atmanam ca pravayasam
akalayya visampatih
vanam viraktah pratisthad
vimrsann atmano gatim

After considering his advanced age and deliberating on the welfare of
his spiritual self, King Uttanapada detached himself from worldly affairs
and entered the forest.

Sri Baagavatham Slohas..Canta 4-Chapter eight-Dhruva Maharaja Leaves Home for the Forest..

December 6, 2009

maitreya uvaca
sanakadya naradas ca
rbhur hamso ‘runir yatih
naite grhan brahma-suta
hy avasann urdhva-retasah
maitreyah uvaca–Maitreya said; sanaka-adyah–those headed by Sanaka;
naradah–Narada; ca–and; rbhuh–Rbhu; hamsah–Hamsa; arunih–Aruni;
yatih–Yati; na–not; ete–all these; grhan–at home; brahma-sutah–sons
of Brahma; hi–certainly; avasan–did live; urdhva-retasah–unadulterated
The great sage Maitreya said: The four great Kumara sages headed by
Sanaka, as well as Narada, Rbhu, Hamsa, Aruni and Yati, all sons of
Brahma did not live at home, but became urdhva-reta, or naisthikabrahmacaris,
unadulterated celibates.TEXT 2
mrsadharmasya bharyasid
dambham mayam ca satru-han
asuta mithunam tat tu
nirrtir jagrhe ‘prajah
mrsa–Mrsa; adharmasya–of Irreligion; bharya–wife; asit–was;
dambham–Bluffing; mayam–Cheating; ca–and; satru-han–O slayer of
enemies; asuta–produced; mithunam–combination; tat–that; tu–but;
nirrtih–Nirrti; jagrhe–took; aprajah–being childless.
Another son of Lord Brahma was Irreligion, whose wife’s name was
Falsity. From their combination were born two demons named Dambha, or
Bluffing, and Maya, or Cheating. These two demons were taken by a demon
named Nirrti, who had no children.TEXT 3
tayoh samabhaval lobho
nikrtis ca maha-mate
tabhyam krodhas ca himsa ca
yad duruktih svasa kalih
tayoh–those two; samabhavat–were born; lobhah–Greed; nikrtih–
Cunning; ca–and; maha-mate–O great soul; tabhyam–from both of them;
krodhah–Anger; ca–and; himsa–Envy; ca–and; yat–from both of whom;
duruktih–Harsh Speech; svasa–sister; kalih–Kali.
Maitreya told Vidura: O great soul, from Dambha and Maya were born
Greed and Nikrti, or Cunning. From their combination came children named
Krodha (Anger) and Himsa (Envy), and from their combination were born
Kali and his sister Durukti (Harsh Speech).
duruktau kalir adhatta
bhayam mrtyum ca sattama
tayos ca mithunam jajne
yatana nirayas tatha
duruktau–in Durukti; kalih–Kali; adhatta–produced; bhayam–
Fearfulness; mrtyum–Death; ca–and; sat-tama–O greatest of all good
men; tayoh–of those two; ca–and; mithunam–by combination; jajne–were
produced; yatana–Excessive Pain; nirayah–Hell; tatha–as well.
O greatest of all good men, by the combination of Kali and Harsh
Speech were born children named Mrtyu (Death) and Bhiti (Fear). From the
combination of Mrtyu and Bhiti came children named Yatana (Excessive
Pain) and Niraya (Hell).
sangrahena mayakhyatah
pratisargas tavanagha
trih srutvaitat puman punyam
vidhunoty atmano malam
sangrahena–in summary; maya–by me; akhyatah–is explained;
pratisargah–cause of devastation; tava–your; anagha–O pure one; trih–
three times; srutva–having heard; etat–this description; puman–one
who; punyam–piety; vidhunoti–washes off; atmanah–of the soul; malam–
My dear Vidura, I have summarily explained the causes of devastation.
One who hears this description three times attains piety and washes the
sinful contamination from his soul.TEXT 6
athatah kirtaye vamsam
punya-kirteh kurudvaha
svayambhuvasyapi manor
harer amsamsa-janmanah
atha–now; atah–hereafter; kirtaye–I shall describe; vamsam–
dynasty; punya-kirteh–celebrated for virtuous activities; kuru-udvaha–O
best of the Kurus; svayambhuvasya–of Svayambhuva; api–even; manoh–of
the Manu; hareh–of the Personality of Godhead; amsa–plenary expansion;
amsa–part of; janmanah–born of.
Maitreya continued: O best of the Kuru dynasty, I shall now describe
before you the descendants of Svayambhuva Manu, who was born of a part of
a plenary expansion of the Supreme Personality of Godhead.TEXT 7
satarupa-pateh sutau
vasudevasya kalaya
raksayam jagatah sthitau
priyavrata–Priyavrata; uttanapadau–Uttanapada; satarupa-pateh–of
Queen Satarupa and her husband, Manu; sutau–the two sons; vasudevasya–
of the Supreme Personality of Godhead; kalaya–by plenary expansion;
raksayam–for the protection; jagatah–of the world; sthitau–for the
Svayambhuva Manu had two sons by his wife, Satarupa, and the names of
the sons were Uttanapada and Priyavrata. Because both of them were
descendants of a plenary expansion of Vasudeva, the Supreme Personality
of Godhead, they were very competent to rule the universe to maintain and
protect the citizens.TEXT 8
jaye uttanapadasya
sunitih surucis tayoh
surucih preyasi patyur
netara yat-suto dhruvah
jaye–of the two wives; uttanapadasya–of King Uttanapada; sunitih–
Suniti; surucih–Suruci; tayoh–of both of them; surucih–Suruci;
preyasi–very dear; patyuh–of the husband; na itara–not the other; yat-
-whose; sutah–son; dhruvah–Dhruva.
King Uttanapada had two queens, named Suniti and Suruci. Suruci was
much more dear to the King; Suniti, who had a son named Dhruva, was not
his favorite.TEXT 9
ekada suruceh putram
ankam aropya lalayan
uttamam naruruksantam
dhruvam rajabhyanandata
ekada–once upon a time; suruceh–of Queen Suruci; putram–the son;
ankam–on the lap; aropya–placing; lalayan–while patting; uttamam–
Uttama; na–did not; aruruksantam–trying to get on; dhruvam–Dhruva;
raja–the King; abhyanandata–welcome.
Once upon a time, King Uttanapada was patting the son of Suruci,
Uttama, placing him on his lap. Dhruva Maharaja was also trying to get on
the King’s lap, but the King did not very much welcome him.
tatha cikirsamanam tam
sapatnyas tanayam dhruvam
surucih srnvato rajnah
sersyam ahatigarvita
tatha–thus; cikirsamanam–the child Dhruva, who was trying to get up;
tam–unto him; sa-patnyah–of her co-wife (Suniti); tanayam–son;
dhruvam–Dhruva; surucih–Queen Suruci; srnvatah–while hearing; rajnah–
of the King; sa-irsyam–with envy; aha–said; atigarvita–being too
While the child, Dhruva Maharaja, was trying to get on the lap of his
father, Suruci, his stepmother, became very envious of the child, and
with great pride she began to speak so as to be heard by the King
himself.TEXT 11
na vatsa nrpater dhisnyam
bhavan arodhum arhati
na grhito maya yat tvam
kuksav api nrpatmajah
na–not; vatsa–my dear child; nrpateh–of the King; dhisnyam–seat;
bhavan–yourself; arodhum–to get on; arhati–deserve; na–not; grhitah–
taken; maya–by me; yat–because; tvam–you; kuksau–in the womb; api–
although; nrpa-atmajah–son of the King.
Queen Suruci told Dhruva Maharaja: My dear child, you do not deserve
to sit on the throne or on the lap of the King. Surely you are also the
son of the King, but because you did not take your birth from my womb,
you are not qualified to sit on your father’s lap.TEXT 12
balo ‘si bata natmanam
nunam veda bhavan yasya
durlabhe ‘rthe manorathah
balah–child; asi–you are; bata–however; na–not; atmanam–my own;
anya–other; stri–woman; garbha–womb; sambhrtam–born by; nunam–
however; veda–just try to know; bhavan–yourself; yasya–of which;
durlabhe–unapproachable; arthe–matter; manah-rathah–desirous.
My dear child, you are unaware that you were born not of my womb but
of another woman. Therefore you should know that your attempt is doomed
to failure. You are trying to fulfill a desire which is impossible to
fulfill.TEXT 13
tapasaradhya purusam
tasyaivanugrahena me
garbhe tvam sadhayatmanam
yadicchasi nrpasanam
tapasa–by austerities; aradhya–having satisfied; purusam–the
Supreme Personality of Godhead; tasya–by His; eva–only; anugrahena–by
the mercy of; me–my; garbhe–in the womb; tvam–you; sadhaya–place;
atmanam–yourself; yadi–if; icchasi–you desire; nrpa-asanam–on the
throne of the King.
If you at all desire to rise to the throne of the King, then you have
to undergo severe austerities. First of all you must satisfy the Supreme
Personality of Godhead, Narayana, and then, when you are favored by Him
because of such worship, you shall have to take your next birth from my
womb.TEXT 14
maitreya uvaca
matuh sapatnyah sa durukti-viddhah
svasan rusa danda-hato yathahih
hitva misantam pitaram sanna-vacam
jagama matuh prarudan sakasam
maitreyah uvaca–the great sage Maitreya said; matuh–of his mother;
sa-patnyah–of the co-wife; sah–he; durukti–harsh words; viddhah–being
pierced by; svasan–breathing very heavily; rusa–out of anger; dandahatah–
struck by a stick; yatha–as much as; ahih–a snake; hitva–giving
up; misantam–simply looking over; pitaram–his father; sanna-vacam–
silently; jagama–went; matuh–to his mother; prarudan–weeping; sakasam-
The sage Maitreya continued: My dear Vidura, as a snake, when struck
by a stick, breathes very heavily, Dhruva Maharaja, having been struck by
the strong words of his stepmother, began to breathe very heavily because
of great anger. When he saw that his father was silent and did not
protest, he immediately left the palace and went to his mother.
tam nihsvasantam sphuritadharostham
sunitir utsanga uduhya balam
nisamya tat-paura-mukhan nitantam
sa vivyathe yad gaditam sapatnya
tam–him; nihsvasantam–heavily breathing; sphurita–trembling;
adhara-ostham–upper and lower lips; sunitih–Queen Suniti; utsange–on
her lap; uduhya–lifting; balam–her son; nisamya–after hearing; tatpaura-
mukhat–from the mouths of other inhabitants; nitantam–all
descriptions; sa–she; vivyathe–became aggrieved; yat–that which;
gaditam–spoken; sa-patnya–by her co-wife.
When Dhruva Maharaja reached his mother, his lips were trembling in
anger, and he was crying very grievously. Queen Suniti immediately lifted
her son onto her lap, while the palace residents who had heard all the
harsh words of Suruci related everything in detail. Thus Suniti also
became greatly aggrieved.
sotsrjya dhairyam vilalapa sokadavagnina
dava-lateva bala
vakyam sapatnyah smarati sarojasriya
drsa baspa-kalam uvaha
sa–she; utsrjya–giving up; dhairyam–patience; vilalapa–lamented;
soka-dava-agnina–by the fire of grief; dava-lata iva–like burnt leaves;
bala–the woman; vakyam–words; sa-patnyah–spoken by her co-wife;
smarati–remember; saroja-sriya–a face as beautiful as a lotus; drsa–by
looking; baspa-kalam–weeping; uvaha–said.
This incident was unbearable to Suniti’s patience. She began to burn
as if in a forest fire, and in her grief she became just like a burnt
leaf and so lamented. As she remembered the words of her co-wife, her
bright, lotuslike face filled with tears, and thus she spoke.
dirgham svasanti vrjinasya param
apasyati balakam aha bala
mamangalam tata paresu mamstha
bhunkte jano yat para-duhkhadas tat
dirgham–heavy; svasanti–breathing; vrjinasya–of the danger; param–
limitation; apasyati–without finding; balakam–to her son; aha–said;
bala–the lady; ma–let there not be; amangalam–ill fortune; tata–my
dear son; paresu–unto others; mamsthah–desire; bhunkte–suffered;
janah–person; yat–that which; para-duhkhadah–who is apt to inflict
pains upon others; tat–that.
She also was breathing very heavily, and she did not know the factual
remedy for the painful situation. Not finding any remedy, she said to her
son: My dear son, don’t wish for anything inauspicious for others. Anyone
who inflicts pains upon others suffers himself from that pain.
satyam surucyabhihitam bhavan me
yad durbhagaya udare grhitah
stanyena vrddhas ca vilajjate yam
bharyeti va vodhum idaspatir mam
satyam–truth; surucya–by Queen Suruci; abhihitam–narrated; bhavan–
unto you; me–of me; yat–because; durbhagayah–of the unfortunate;
udare–in the womb; grhitah–taken birth; stanyena–fed by the breast
milk; vrddhah ca–grown up; vilajjate–becomes ashamed; yam–unto one;
bharya–wife; iti–thus; va–or; vodhum–to accept; idah-patih–the King;
Suniti said: My dear boy, whatever has been spoken by Suruci is so,
because the King, your father, does not consider me his wife or even his
maidservant. He feels ashamed to accept me. Therefore it is a fact that
you have taken birth from the womb of an unfortunate woman, and by being
fed from her breast you have grown up.
atistha tat tata vimatsaras tvam
uktam samatrapi yad avyalikam
yadicchase ‘dhyasanam uttamo yatha
atistha–just execute; tat–that; tata–my dear son; vimatsarah–
without being envious; tvam–unto you; uktam–said; samatra api–by your
stepmother; yat–whatever; avyalikam–they are all factual; aradhaya–
just begin worshiping; adhoksaja–the Transcendence; pada-padmam–lotus
feet; yadi–if; icchase–desire; adhyasanam–to be seated along with;
uttamah–your stepbrother; yatha–as much as.
My dear boy, whatever has been spoken by Suruci, your stepmother,
although very harsh to hear, is factual. Therefore, if you desire at all
to sit on the same throne as your stepbrother, Uttama, then give up your
envious attitude and immediately try to execute the instructions of your
stepmother. Without further delay, you must engage yourself in worshiping
the lotus feet of the Supreme Personality of Godhead.TEXT 20
yasyanghri-padmam paricarya visvavibhavanayatta-
ajo ‘dhyatisthat khalu paramesthyam
padam jitatma-svasanabhivandyam
yasya–whose; anghri–leg; padmam–lotus feet; paricarya–worshiping;
visva–universe; vibhavanaya–for creating; atta–received; gunaabhipatteh–
for acquiring the required qualifications; ajah–the unborn
(Lord Brahma); adhyatisthat–became situated; khalu–undoubtedly;
paramesthyam–the supreme position within the universe; padam–position;
jita-atma–one who has conquered his mind; svasana–by controlling the
life air; abhivandyam–worshipable.
Suniti continued: The Supreme Personality of Godhead is so great that
simply by worshiping His lotus feet, your great-grandfather, Lord Brahma,
acquired the necessary qualifications to create this universe. Although
he is unborn and is the chief of all living creatures, he is situated in
that exalted post because of the mercy of the Supreme Personality of
Godhead, whom even great yogis worship by controlling the mind and
regulating the life air [prana].

TEXttatha manur vo bhagavan pitamaho
yam eka-matya puru-daksinair makhaih
istvabhipede duravapam anyato
bhaumam sukham divyam athapavargyam
tatha–similarly; manuh–Svayambhuva Manu; vah–your; bhagavan–
worshipable; pitamahah–grandfather; yam–unto whom; eka-matya–with
unflinching devotion; puru–great; daksinaih–charity; makhaih–by
executing sacrifices; istva–worshiping; abhipede–achieved; duravapam–
difficult to achieve; anyatah–by any other means; bhaumam–material;
sukham–happiness; divyam–celestial; atha–thereafter; apavargyam–
Suniti informed her son: Your grandfather Svayambhuva Manu executed
great sacrifices with distribution of charity, and thereby, with
unflinching faith and devotion, he worshiped and satisfied the Supreme
Personality of Godhead. By acting in that way, he achieved the greatest
success in material happiness and afterwards achieved liberation, which
is impossible to obtain by worshiping the demigods.TEXT 22
tam eva vatsasraya bhrtya-vatsalam
mumuksubhir mrgya-padabja-paddhatim
ananya-bhave nija-dharma-bhavite
manasy avasthapya bhajasva purusam
tam–Him; eva–also; vatsa–my dear boy; asraya–take shelter; bhrtyavatsalam–
of the Supreme personality of Godhead, who is very kind to His
devotees; mumuksubhih–also by persons desiring liberation; mrgya–to be
sought; pada-abja–lotus feet; paddhatim–system; ananya-bhave–in an
unflinching situation; nija-dharma-bhavite–being situated in one’s
original constitutional position; manasi–unto the mind; avasthapya–
placing; bhajasva–go on executing devotional service; purusam–the
Supreme Person.
My dear boy, you also should take shelter of the Supreme Personality
of Godhead, who is very kind to His devotees. Persons seeking liberation
from the cycle of birth and death always take shelter of the lotus feet
of the Lord in devotional service. Becoming purified by executing your
allotted occupation, just situate the Supreme Personality of Godhead in
your heart, and without deviating for a moment, engage always in His
service.TEXT 23
nanyam tatah padma-palasa-locanad
duhkha-cchidam te mrgayami kancana
yo mrgyate hasta-grhita-padmaya
sriyetarair anga vimrgyamanayaMy dear Dhruva, as far as I am concerned, I do not find anyone who can
mitigate your distress but the Supreme Personality of Godhead, whose eyes
are like lotus petals. Many demigods such as Lord Brahma seek the
pleasure of the goddess of fortune, but the goddess of fortune herself,
with a lotus flower in her hand, is always ready to render service to the
Supreme Lord.TEXT 24
maitreya uvaca
evam sanjalpitam matur
akarnyarthagamam vacah
niscakrama pituh puratThe great sage Maitreya continued: The instruction of Dhruva
Maharaja’s mother, Suniti, was actually meant for fulfilling his desired
objective. Therefore, after deliberate consideration and with
intelligence and fixed determination, he left his father’s house.TEXT 25
naradas tad upakarnya
jnatva tasya cikirsitam
sprstva murdhany agha-ghnena
panina praha vismitahThe great sage Narada overheard this news, and understanding all the
activities of Dhruva Maharaja, he was struck with wonder. He approached
Dhruva, and touching the boy’s head with his all-virtuous hand, he spoke
as follows.TEXT 26
aho tejah ksatriyanam
mana-bhangam amrsyatam
balo ‘py ayam hrda dhatte
yat samatur asad-vacahHow wonderful are the powerful ksatriyas. They cannot tolerate even a
slight infringement upon their prestige. Just imagine! This boy is only a
small child, yet harsh words from his stepmother proved unbearable to
him.TEXT 27
narada uvaca
nadhunapy avamanam te
sammanam vapi putraka
laksayamah kumarasya
saktasya kridanadisuThe great sage Narada told Dhruva: My dear boy, you are only a little
boy whose attachment is to sports and other frivolities. Why are you so
affected by words insulting your honor?TEXT 28
vikalpe vidyamane ‘pi
na hy asantosa-hetavah
pumso moham rte bhinna
yal loke nija-karmabhihMy dear Dhruva, if you feel that your sense of honor has been
insulted, you still have no cause for dissatisfaction. This kind of
dissatisfaction is another feature of the illusory energy; every living
entity is controlled by his previous actions, and therefore there are
different varieties of life for enjoying or suffering.TEXT 29
paritusyet tatas tata
tavan-matrena purusah
daivopasaditam yavad
viksyesvara-gatim budhahThe process of the Supreme Personality of Godhead is very wonderful.
One who is intelligent should accept that process and be satisfied with
whatever comes, favorable or unfavorable, by His supreme will.TEXT 30
atha matropadistena
yat-prasadam sa vai pumsam
duraradhyo mato mamaNow you have decided to undertake the mystic process of meditation
under the instruction of your mother, just to achieve the mercy of the
Lord, but in my opinion such austerities are not possible for any
ordinary man. It is very difficult to satisfy the Supreme Personality of
Godhead.TEXT 31
munayah padavim yasya
na vidur mrgayanto ‘pi
tivra-yoga-samadhinaNarada Muni continued: After trying this process for many, many births
and remaining unattached to material contamination, placing themselves
continually in trance and executing many types of austerities, many
mystic yogis were unable to find the end of the path of God realization.TEXT 32
ato nivartatam esa
nirbandhas tava nisphalah
yatisyati bhavan kale
sreyasam samupasthiteFor this reason, my dear boy, you should not endeavor for this; it
will not be successful. It is better that you go home. When you are grown
up, by the mercy of the Lord you will get a chance for these mystic
performances. At that time you may execute this function.TEXT 33
yasya yad daiva-vihitam
sa tena sukha-duhkhayoh
atmanam tosayan dehi
tamasah param rcchatiOne should try to keep himself satisfied in any condition of life–
whether distress or happiness–which is offered by the supreme will. A
person who endures in this way is able to cross over the darkness of
nescience very easily.TEXT 34
gunadhikan mudam lipsed
anukrosam gunadhamat
maitrim samanad anvicchen
na tapair abhibhuyateEvery man should act like this: when he meets a person more qualified
than himself, he should be very pleased; when he meets someone less
qualified than himself, he should be compassionate toward him; and when
he meets someone equal to himself, he should make friendship with him. In
this way one is never affected by the threefold miseries of this material
world.TEXT 35
dhruva uvaca
so ‘yam samo bhagavata
darsitah krpaya pumsam
durdarso ‘smad-vidhais tu yahDhruva Maharaja said: My dear Lord Naradaji, for a person whose heart
is disturbed by the material conditions of happiness and distress,
whatever you have so kindly explained for attainment of peace of mind is
certainly a very good instruction. But as far as I am concerned, I am
covered by ignorance, and this kind of philosophy does not touch my
heart.TEXT 36
athapi me ‘vinitasya
ksattram ghoram upeyusah
surucya durvaco-banair
na bhinne srayate hrdiMy dear lord, I am very impudent for not accepting your instructions,
but this is not my fault. It is due to my having been born in a ksatriya
family. My stepmother, Suruci, has pierced my heart with her harsh words.
Therefore your valuable instruction does not stand in my heart.TEXT 37
padam tri-bhuvanotkrstam
jigisoh sadhu vartma me
bruhy asmat-pitrbhir brahmann
anyair apy anadhisthitamO learned brahmana, I want to occupy a position more exalted than any
yet achieved within the three worlds by anyone, even by my fathers and
grandfathers. If you will oblige, kindly advise me of an honest path to
follow by which I can achieve the goal of my life.TEXT 38
nunam bhavan bhagavato
yo ‘ngajah paramesthinah
vitudann atate vinam
hitaya jagato ‘rkavat
nunam–certainly; bhavan–Your Honor; bhagavatah–of the Lord; yah–
that which; anga-jah–born from the body; paramesthinah–Lord Brahma;
vitudan–by playing on; atate–travel all over; vinam–a musical
instrument; hitaya–for the welfare; jagatah–of the world; arka-vat–
like the sun.
My dear lord, you are a worthy son of Lord Brahma, and you travel,
playing on your musical instrument, the vina, for the welfare of the
entire universe. You are like the sun, which rotates in the universe for
the benefit of all living beings.TEXT 39
maitreya uvaca
ity udahrtam akarnya
bhagavan naradas tada
pritah pratyaha tam balam
sad-vakyam anukampayaThe sage Maitreya continued: The great personality Narada Muni, upon
hearing the words of Dhruva Maharaja, became very compassionate toward
him, and in order to show him his causeless mercy, he gave him the
following expert advice.TEXT 40
narada uvaca
jananyabhihitah panthah
sa vai nihsreyasasya te
bhagavan vasudevas tam
bhaja tam pravanatmanaThe great sage Narada told Dhruva Maharaja: The instruction given by
your mother, Suniti, to follow the path of devotional service to the
Supreme Personality of Godhead, is just suitable for you. You should
therefore completely absorb yourself in the devotional service of the
Lord.TEXT 41
ya icchec chreya atmanah
ekam hy eva hares tatra
karanam pada-sevanamAny person who desires the fruits of the four principles religiosity,
economic development, sense gratification and, at the end, liberation,
should engage himself in the devotional service of the Supreme
Personality of Godhead, for worship of His lotus feet yields the
fulfillment of all of these.TEXT 42
tat tata gaccha bhadram te
yamunayas tatam suci
punyam madhuvanam yatra
sannidhyam nityada harehMy dear boy, I therefore wish all good fortune for you. You should go
to the bank of the Yamuna, where there is a virtuous forest named
Madhuvana, and there be purified. Just by going there, one draws nearer
to the Supreme Personality of Godhead, who always lives there.TEXT 43
snatvanusavanam tasmin
kalindyah salile sive
krtvocitani nivasann
atmanah kalpitasanahNarada Muni instructed: My dear boy, in the waters of the Yamuna
River, which is known as Kalindi, you should take three baths daily
because the water is very auspicious, sacred and clear. After bathing,
you should perform the necessary regulative principles for astanga-yoga
and then sit down on your asana [sitting place] in a calm and quiet
position.TEXT 44
pranayamena tri-vrta
sanair vyudasyabhidhyayen
manasa guruna gurumAfter sitting on your seat, practice the three kinds of breathing
exercises, and thus gradually control the life air, the mind and the
senses. Completely free yourself from all material contamination, and
with great patience begin to meditate on the Supreme Personality of
Godhead.TEXT 45
prasadabhimukham sasvat
sunasam subhruvam carukapolam
sura-sundaram[The form of the Lord is described herein.] The Lord’s face is
perpetually very beautiful and pleasing in attitude. To the devotees who
see Him, He appears never to be displeased, and He is always prepared to
award benedictions to them. His eyes, His nicely decorated eyebrows, His
raised nose and His broad forehead are all very beautiful. He is more
beautiful than all the demigods.TEXT 46
tarunam ramaniyangam
pranatasrayanam nrmnam
saranyam karunarnavamNarada Muni continued: The Lord’s form is always youthful. Every limb
and every part of His body is properly formed, free from defect. His eyes
and lips are pinkish like the rising sun. He is always prepared to give
shelter to the surrendered soul, and anyone so fortunate as to look upon
Him feels all satisfaction. The Lord is always worthy to be the master of
the surrendered soul, for He is the ocean of mercy.TEXT 47
srivatsankam ghana-syamam
purusam vana-malinam
abhivyakta-caturbhujamThe Lord is further described as having the mark of Srivatsa, or the
sitting place of the goddess of fortune, and His bodily hue is deep
bluish. The Lord is a person, He wears a garland of flowers, and He is
eternally manifest with four hands, which hold [beginning from the lower
left hand] a conchshell, wheel, club and lotus flower.TEXT 48
kiritinam kundalinam
pita-kauseya-vasasamThe entire body of the Supreme Personality of Godhead, Vasudeva, is
decorated. He wears a valuable jeweled helmet, necklaces and bracelets,
His neck is adorned with the Kaustubha jewel, and He is dressed in yellow
silk garments.TEXT 49
darsaniyatamam santam
mano-nayana-vardhanamThe Lord is decorated with small golden bells around His waist, and
His lotus feet are decorated with golden ankle bells. All His bodily
features are very attractive and pleasing to the eyes. He is always
peaceful, calm and quiet and very pleasing to the eyes and the mind.TEXT 50
padbhyam nakha-mani-srenya
vilasadbhyam samarcatam
akramyatmany avasthitamReal yogis meditate upon the transcendental form of the Lord as He
stands on the whorl of the lotus of their hearts, the jewellike nails of
His lotus feet glittering.
smayamanam abhidhyayet
manasa varadarsabhamThe Lord is always smiling, and the devotee should constantly see the
Lord in this form, as He looks very mercifully toward the devotee. In
this way the meditator should look toward the Supreme Personality of
Godhead, the bestower of all benedictions.TEXT 52
evam bhagavato rupam
subhadram dhyayato manah
nirvrtya paraya turnam
sampannam na nivartateOne who meditates in this way, concentrating his mind upon the always
auspicious form of the Lord, is very soon freed from all material
contamination, and he does not come down from meditation upon the Lord.TEXT 53
japas ca paramo guhyah
sruyatam me nrpatmaja
yam sapta-ratram prapathan
puman pasyati khecaranO son of the King, now I shall speak unto you the mantra which is to
be chanted with this process of meditation. One who carefully chants this
mantra for seven nights can see the perfect human beings flying in the
sky.TEXT 54
om namo bhagavate vasudevaya
mantrenanena devasya
kuryad dravyamayim budhah
saparyam vividhair dravyair
desa-kala-vibhagavitOm namo bhagavate vasudevaya. This is the twelve-syllable mantra for
worshiping Lord Krsna. One should install the physical forms of the Lord,
and with the chanting of the mantra one should offer flowers and fruits
and other varieties of foodstuffs exactly according to the rules and
regulations prescribed by authorities. But this should be done in
consideration of place, time, and attendant conveniences and
inconveniences.TEXT 55
salilaih sucibhir malyair
vanyair mula-phaladibhih
sastankuramsukais carcet
tulasya priyaya prabhumOne should worship the Lord by offering pure water, pure flower
garlands, fruits, flowers and vegetables, which are available in the
forest, or by collecting newly grown grasses, small buds of flowers or
even the skins of trees, and if possible, by offering tulasi leaves,
which are very dear to the Supreme Personality of Godhead.TEXT 56
labdhva dravyamayim arcam
ksity-ambv-adisu varcayet
abhrtatma munih santo
yata-van mita-vanya-bhukIt is possible to worship a form of the Lord made of physical elements
such as earth, water, pulp, wood and metal. In the forest one can make a
form with no more than earth and water and worship Him according to the
above principles. A devotee who has full control over his self should be
very sober and peaceful and must be satisfied simply with eating whatever
fruits and vegetables are available in the forest.TEXT 57
karisyaty uttamaslokas
tad dhyayed dhrdayan-gamamMy dear Dhruva, besides worshiping the Deity and chanting the mantra
three times a day, you should meditate upon the transcendental activities
of the Supreme Personality of Godhead in His different incarnations, as
exhibited by His supreme will and personal potencies.TEXT 58
paricarya bhagavato
yavatyah purva-sevitah
ta mantra-hrdayenaiva
prayunjyan mantra-murtayeOne should follow in the footsteps of previous devotees regarding how
to worship the Supreme Lord with the prescribed paraphernalia, or one
should offer worship within the heart by reciting the mantra to the
Personality of Godhead, who is nondifferent from the mantra.TEXTS 59-60
evam kayena manasa
vacasa ca mano-gatam
paricaryamano bhagavan
pumsam amayinam samyag
bhajatam bhava-vardhanah
sreyo disaty abhimatam
yad dharmadisu dehinamAnyone who thus engages in the devotional service of the Lord,
seriously and sincerely, with his mind, words and body, and who is fixed
in the activities of the prescribed devotional methods, is blessed by the
Lord according to his desire. If a devotee desires material religiosity,
economic development, sense gratification or liberation from the material
world, he is awarded these results.TEXT 61
viraktas cendriya-ratau
bhakti-yogena bhuyasa
tam nirantara-bhavena
bhajetaddha vimuktayeIf one is very serious about liberation, he must stick to the process
of transcendental loving service, engaging twenty-four hours a day in the
highest stage of ecstasy, and he must certainly be aloof from all
activities of sense gratification.TEXT 62
ity uktas tam parikramya
pranamya ca nrparbhakah
yayau madhuvanam punyam
hares carana-carcitamWhen Dhruva Maharaja, the son of the King, was thus advised by the
great sage Narada, he circumambulated Narada, his spiritual master, and
offered him respectful obeisances. Then he started for Madhuvana, which
is always imprinted with the lotus footprints of Lord Krsna and which is
therefore especially auspicious.TEXT 63
tapo-vanam gate tasmin
pravisto ‘ntah-puram munih
arhitarhanako rajna
sukhasina uvaca tamAfter Dhruva entered Madhuvana Forest to execute devotional service,
the great sage Narada thought it wise to go to the King to see how he was
faring within the palace. When Narada Muni approached, the King received
him properly, offering him due obeisances. After being seated
comfortably, Narada began to speak.
narada uvaca
rajan kim dhyayase dirgham
mukhena parisusyata
kim va na risyate kamo
dharmo varthena samyutahThe great sage Narada inquired: My dear King, your face appears to be
withering up, and you look like you have been thinking of something for a
very long time. Why is that? Have you been hampered in following your
path of religious rites, economic development and sense gratification?TEXT 65
suto me balako brahman
nirvasitah panca-varsah
saha matra mahan kavihThe King replied: O best of the brahmanas, I am very much addicted to
my wife, and I am so fallen that I have abandoned all merciful behavior,
even to my son, who is only five years old. I have banished him and his
mother, even though he is a great soul and a great devotee.TEXT 66
apy anatham vane brahman
ma smadanty arbhakam vrkah
srantam sayanam ksudhitam
parimlana-mukhambujamMy dear brahmana, the face of my son was just like a lotus flower. I
am thinking of his precarious condition. He is unprotected, and he might
he very hungry. He might have lain down somewhere in the forest, and the
wolves might have attacked him to eat his body.
aho me bata dauratmyam
yo ‘nkam premnaruruksantam
nabhyanandam asattamahAlas, just see how I was conquered by my wife! Just imagine my
cruelty! Out of love and affection the boy was trying to get up on my
lap, but I did not receive him, nor did I even pat him for a moment. Just
imagine how hardhearted I am.
narada uvaca
ma ma sucah sva-tanayam
deva-guptam visampate
tat-prabhavam avijnaya
pravrnkte yad-yaso jagatThe great sage Narada replied: My dear King, please do not he
aggrieved about your son. He is well protected by the Supreme Personality
of Godhead. Although you have no actual information of his influence, his
reputation is already spread all over the world.TEXT 69
suduskaram karma krtva
loka-palair api prabhuh
aisyaty acirato rajan
yaso vipulayams tavaMy dear King, your son is very competent. He will perform activities
which would he impossible even for great kings and sages. Very soon he
will complete his task and come back home. You should know that he will
also spread your reputation all over the world.TEXT 70
maitreya uvaca
iti devarsina proktam
visrutya jagati-patih
raja-laksmim anadrtya
putram evanvacintayatThe great Maitreya continued: The King, Uttanapada, after being
advised by Narada Muni, practically gave up all duties in relation with
his kingdom, which was very vast and wide, opulent like the goddess of
fortune, and he simply began to think of his son Dhruva.
tatrabhisiktah prayatas
tam uposya vibhavarim
samahitah paryacarad
rsy-adesena purusamElsewhere, Dhruva Maharaja, having arrived at Madhuvana, took his bath
in the River Yamuna and observed fasting in the night with great care and
attention. After that, as advised by the great sage Narada, he engaged
himself in worshiping the Supreme Personality of Godhead.TEXT 72
tri-ratrante tri-ratrante
masam ninye ‘rcayan harimFor the first month Dhruva Maharaja ate only fruits and berries on
every third day, only to keep his body and soul together, and in this way
he progressed in his worship of the Supreme Personality of Godhead.TEXT 73
dvitiyam ca tatha masam
sasthe sasthe ‘rbhako dine
trna-parnadibhih sirnaih
krtanno ‘bhyarcayan vibhumIn the second month Dhruva Maharaja ate only every six days, and for
his eatables he took dry grass and leaves. Thus he continued his worship.
trtiyam canayan masam
navame navame ‘hani
ab-bhaksa uttamaslokam
upadhavat samadhinaIn the third month he drank water only every nine days. Thus he
remained completely in trance and worshiped the Supreme Personality of
Godhead, who is adored by selected verses.
caturtham api vai masam
dvadase dvadase ‘hani
vayu-bhakso jita-svaso
dhyayan devam adharayatIn the fourth month Dhruva Maharaja became a complete master of the
breathing exercise, and thus he inhaled air only every twelfth day. In
this way he became completely fixed in his position and worshiped the
Supreme Personality of Godhead.
pancame masy anuprapte
jita-svaso nrpatmajah
dhyayan brahma padaikena
tasthau sthanur ivacalahBy the fifth month, Maharaja Dhruva, the son of the King, had
controlled his breathing so perfectly that he was able to stand on only
one leg, just as a column stands, without motion, and concentrate his
mind fully on the Parabrahman.
sarvato mana akrsya
hrdi bhutendriyasayam
dhyayan bhagavato rupam
nadraksit kincanaparamHe completely controlled his senses and their objects, and in this way
he fixed his mind, without diversion to anything else, upon the form of
the Supreme Personality of Godhead.TEXT 78
adharam mahad-adinam
brahma dharayamanasya
trayo lokas cakampireWhen Dhruva Maharaja thus captured the Supreme Personality of Godhead,
who is the refuge of the total material creation and who is the master of
all living entities, the three worlds began to tremble.TEXT 79
yadaika-padena sa parthivarbhakas
tasthau tad-angustha-nipidita mahi
nanama tatrardham ibhendra-dhisthita
tariva savyetaratah pade pade–As Dhruva Maharaja, the King’s son, kept himself steadily standing on
one leg, the pressure of his big toe pushed down half the earth, just as
an elephant being carried on a boat rocks the boat left and right with
his every step.TEXT 80
tasminn abhidhyayati visvam atmano
dvaram nirudhyasum ananyaya dhiya
loka nirucchvasa-nipidita bhrsam
sa-loka-palah saranam yayur harim—–When Dhruva Maharaja became practically one in heaviness with Lord
Visnu, the total consciousness, due to his fully concentrating, and
closing all the holes of his body, the total universal breathing became
choked up, and all the great demigods in all the planetary systems felt
suffocated and thus took shelter of the Supreme Personality of Godhead.TEXT 81
deva ucuh
naivam vidamo bhagavan prana-rodham
vidhehi tan no vrjinad vimoksam
prapta vayam tvam saranam saranyamThe demigods said: Dear Lord, You are the refuge of all moving and
nonmoving living entities. We feel all living entities to be suffocating,
their breathing processes choked up. We have never experienced such a
thing. Since You are the ultimate shelter of all surrendered souls, we
have therefore approached You; kindly save us from this danger.TEXT 82
sri-bhagavan uvaca
ma bhaista balam tapaso duratyayan
nivartayisye pratiyata sva-dhama
yato hi vah prana-nirodha asid
auttanapadir mayi sangatatma—The Supreme Personality of Godhead replied: My dear demigods, do not
be perturbed by this. It is due to the severe austerity and full
determination of the son of King Uttanapada, who is now fully absorbed in
thought of Me. He has obstructed the universal breathing process. You can
safely return to your respective homes. I shall stop this boy in his
severe acts of austerities, and you will be saved from this situation.

Sri Baagavatha Saaram-Skantham-1-Athyaayam 4,5,6,7,8-Sri Vellukudi Swami..

December 5, 2009

naarayananin amsam-veda vyaasar/baagavatham thozuthu/kadai  pidithaal vettri kittum..brahma sootharam ezuthinavar ethai yetharkku ezuthinaar..sloham 3/4-surukkam..suha brahmam anaithum arinthavar..yaar edamum pesaamal/yetharkku kedkanum.. brahma gjaani/ariyaathavar puram vizakkanum.. mattru oru santheham… yetharkku solli koduthaar..suhar-parishid vuba thesikka kaarannam.. naattai aazubavan.-arasan… parama bakthy/gjaani pesa vendiyathai yertharkku kedkkanum..vudalai azikkalaamaa..sloham 12-vudalaal payan vundey-mudika koodaathu–aathmaa vai paathikaamal pirinthu therinthu kollanum..vueir kolai koodaathu-paapam thaan kittum..thar kolai muyantraal ethai solli tharanum..baktharkallukku nanmai seyya vudal/ aathmaa vudal entri seyal pada mudiyaathu..

..14 slohathaal-pathil solhiraar..vyaasar pathavi-post-chadur yuham thorum oruvar..vaivas manvantharathil–28 chadur yuhathil erukirom.. munbu parasar vyaasar erunthu erukiraar..purinthu kolla pirithu koduthaar..naangu sishyar kondu pirasaaram seythaar..20 sloham/ethihaasam-5th vetham..24 pailar rig/saama-jaimini/vysambaayanar-yajur/atharvanna-sumanthu vaithu pira kaasa paduthinaar..roma harshanar kondu-yengal thahappanaar konndu..sooda bowkarnihar solhiraar..sloham 27-sarasvathy nathy karaiyil amarnthu-badri pakkam–andar yaamiyaaha sarasvathy-distur bance yentru saabam..ramaneeyamaana edam..vyaasar guhai-recharge aavom..angu erunthum thirupthy ellai.. saanthy ellai. naradar varuhiraar.. 5th athyaayam/sloham2-naaradar paarthu-santhoshamaa yentru ellai yentru therinthum kedkiraar..modsham vazi theriya villaiyaa-yenna kurai..pirantha payanai adaiya villai yentra kurai..muyarchi yedukka villaiyaa..sloham 8.manasu santhosham pada villai–seyya vendiyathai seyya villai yenkiraar..motham baaratham ezuthy vaithaalum. kobam vara villaisloham 9-darmam/artham/kaamam/modsham pesi erukireer..vaasu devan gunnam/naamam paadaatha varaikkum ethu yellaam payan tharaathu..athu thaan shanthy tharum-sloham 11..oru varikku naangu kuttrangalludan avan gunnathai paadinaalum pothum.. athanaal baagavatham solla aarambithaar..

..vala thirumaalai-ellaiya pun kavithai yelum embiraanukku eniya vaarey..avanukku pidithu erukirathu.athu thaan mukkyam.kuzal enithu. yaaz enithu tham makkall mazalai sol kellaathavar..naam avanukku kuzanthaikall.. naamangal paadum pothu kuttram erunthaalum poruthu kollhiraan..ethai naaradar veda vyaasar edam sonnaar..ethaiyo solli kaalam kazitheer..krishna kathai/gunnam/naamam sollanum.. vunnarnthu kondaar.daanam/darmam panni religeous ellaamal/ritualistic ellaamal-bakthy ellaamal erunthaal palan ellai.. darmamey vuyarntha edam kootti pohaathu..bakthy vudaiyavanaay eruppathey pirantha payan..mukthy/shantj kidaikka-bakthy ontrey vendum..bagavaan edam samar pithu-bakthy yoham-aakki..avan entri nadakka mudiyaathu yentru therinthu kondu..yenna pesinom yentru record panni vaithu meendum kettu paarthaal-muttaall thanam yenbathai purinthu kolluvom..vyaasar-darmam pesinaalum kadinthu kolhiraar naaradar..yentha koshtiyilum thariyamaaha gunnam/naamam pesanum..darmam kaattilum bakthy mukyam/nermai bakthy vudan erukkanum.. spirutualistic erunthaal pothaathu.. sandai charavu ellaamal-aathmaa/brahma thedal sipritual–thappaana artham.. vudal koduthathey bagavaan..destination bagavath kainkaryam thaan..num ellathuilum bagavaanai aarathithu erukkanum..vedkam vittu sollanum..matham koodaathu yenbathu ellai/kuttram sila edathil nadanthaalum.. gjaanam muthirnthaal thaan bakthy -baagavatham paada aarambikiraar..thal labyathey-suhathukku pirayathanam pannanum/ thukkathukku vendiyathu ellai.. thunbam-yen control ellai/suham yen muyarchi–thappu–eranndum num muyarchi ellaamal kidaikkum..bakthukku num muyarchi thevai..than mun kathai therivikiraar..thaay-mahan-daasan-kainkaryam panni pesuvathai kettu-chaadurmaasa vratham erunthaar-kannan kathai solla ketteyn–brahma gjaanam solla veynndum yentru kettu-sloham-namaha-naradaraiyum/vaasudevanaiyum/pirathyumnan/aniruthnan namaha..ethu yethukku yentru kettathu–yethuvum mukthy kodukkaathu bagavaan edam samarppithaal thaan mukthy.. naalvar adaikiraarkall-bakthan thaan gjaani.. bakthy gjaanathin muthirntha nilai-karmam yellaam akarthuvatha gjaanathudan pannanum..pura pattu ponathum eppadi nadantheer–vibaram kettaar vyaasar.. atharkku naaradar sollum pathilai adutha naall paarppom..

..vunmaiyaanavan yemperumaan/aathma/chaithanyam..gunangallaiyum /naamamum paadanum..naradar pona janma kathai 5th athyaaya eruthiyil solhiraar..chaadur maasa sanyaasathil rishikalluku panni vidai seythu,krishna  kathai kettu 1-5-28 sloham..rajas damas kurainthu bakthy peruhi/maaruthal tham edam yerpattathu..vidaamal pattri mun yerinaal periya maaruthal kittum..vaasu devanukku vannakkam-sloham-thukkam/kilesam kuraiya aarambithathu-avithyaa-arivu enmai asmitham-serrukku raaham-viruppu,veruppu.. abinivesam-per aasai..6th athyaayam-vyaasar kellvi mudalil-sloham-neer yenna visjhayam paadineer–sanyaasi pona pinbu-maadu kantru paal-thaayaar erakka-thukkam-muhoortha kaalam-vada thisai nokki ponaar..vodiya nathi karaiyil amarnthu-thyaanam-amirtham pasi/thaaham theernthathu..pulankallai adakki thiru adi thaamaraikallil manathai seluthy–veru yengum sellaamal sinthanai.. muyarchi panni-vullathil olli mihuntha kadshi koduthaar-sloham-niranthu yen vulley nintru ozinthaan..thiru kurungudi-naayahi-baavam–yenganeyo annaimeerkaall-selkintrathu yen nenjamey–bagavaan edam yeedu payttathum-yen amuthinai kannda kannkall mattru ontrai kaannaa–niraintha sothy vuruvaay sevai saathithaan..olli vullathil eranga-aanantham–layathaar..manasil maraiya/thappu panninomaa/aahaasam asareeree-pillaay -aasai miha kaatti/adutha piraviyil vullathil eppozuthum..sinthaiyaalum deva piraanaiyey thanthai thaayaaha ninaithu erunthaar aazvaar..pannuhira kaariyam thappu aahaathu eppadi ninaithu panninaal..

..niraintha sothy– mudalil kaattinathu-yenai vittu vilahaamal-oru naal muhathil muzippaaraai vadi azahu paduthum paadu-pillai loha charyar.dyaanam-edai vidaamal sinthithu/layithu..muyalanum/bp kuraiyum.aarogyam kittum..ezunthu ponaalum vuruvam nilaithu erukkum..ninaithu kondey yellaam pannuvom.kalbam mudintha pinbu..sankalbathaal naradar-mahathy-veennai ezu surangallum nirainthu ezu kula parvatha thinnmai.athyaaya kadaisiyil-kappalai pola av vulaham serkkum.. naaradar poy vuba desam panni anai varaiyum nal vazi paduthu hiraar..than sarithiram solli vazi kaattuhiraar.. eni kaalathai veennakkaamal baagavatha kathai solla solhiraar..

..veda vyaasarai paada thoondiyathu naradar-aasramam vanthu.. vaalmiki aasramamum vanthu thoondinaar naaradar-vulaha nanmai-gjaanam/arivu piravi thara.. aanantham peruhum arivu petrathum–naara /da-manushan nara- arivu -naara -manusharin thodarbu konda arivu tharukiraar/agjaanam kedukiraar..kol solbavar/kalaha piriyar -yentra thappaana artham- vuooril kalaham seybavarukku -naradar -thappaana artham..sowhanar mulalaanor-1-7- kedkka-soodarai paarthu kedkka-pathil solhiraar..saras vathy nathy karaiyil-merkku karai-bakthy nirainthu mahiznthu-vullam-yeri-nirambi vaay velliyil vanthathu baagavatha kathai yaaha-12 skantham/18000 sloham-paadi-vuba desam–suhar yethu theriyaathu yentru solli koduthaar–vudkaarnthu kathai kettaaraa–akkaara vadisil saappittathu pola..bakthy vallarum–muttrum thurantha sanyaasiyum kettaar..nir grantha-santheham entri thellivudan–kaala shebam gunnam kettu thaan..amarnthu kettavar-parsishidkku sonnaar..kathaikkul kathai pola naam kedpathum–vyasar-suh-baagavatham vallara/naradar-vyaasar pesuvathu–suhar-parishid-kathy kitta..duryodananai thodaikku keez adikka beeman..kannan bala raamanai thadukka/theertha yaathrai ponavar etharkku vara koodaathu..asvathaaman-dronaacharyar pillai-paandavar pillai kontraal diryodanan thirupthy adaivaan yentru-brahmasthram pira yoham-arjunan-sumathrai-pillai abimanyu..abimanyu-utharai garbam kalaikka..sloham–yethirthu vida-brahmaasthram-erandaalum vulaham kalangum–arjunan vittaan-thirumba eduthukka  arjunanukku theriyum–kannan samathikka vittaan/asvathaamavukku  thirumba vaanga  theriyaathu–thiruppi vaanga kannan arjunanai solli-brahmavai shothram panni /erandaiyum thirumbi pettraan-asvathaamavai kolla thoondinaan..yaaraiyum kolla koodaathu-geethaiyil soli-paridshai panna eppadi solhiraan-matham-matham pidithu /piramatham-gavanam/unmatham-paithiyam /thongu/sutham/baalan/sthree/jadam-than muyarchi attravan.. pontravarkali kolla koodaathu..

..geethai vubadesithu/paandavar-anbar kallukku seytha radshaham pattiyal -8th athyaayam-garbam-vutharai piraarthanai..sanghu chakaram kondu kaathaan-kari kattai pola viza/vueir pettru eza seythaan..asvathaamai kolalaamaa koodaathaa-thalaiyil pathitha radnathai vetti yeduthu-vueir yeduthathukku samam-sloham-perumai serkkum vasthuvai ezanthaal eranthathukku samam..mottai/porullai thirudi/veedu/naadu kadathinaalum kontratharkku samam..vitta asthram palarai kolla/utharai saran-sloham-adaiya-paahi paahi-kaappaay kaappaay-tharu..vun saran allaal saran ellai pola..vittaal veru puhal edam ellai-sloham-sudarsana/chakaram tharithu garbam puhunthu radshithaan-kaakkum eyalbinan kanna piraan-num kannan allathu oer kannan ellai/saala pala naall kaappaan kola thiru maa mahalludan/yentha thunbathilum erunthu kaakkiraan-kunthy-vuyarntha sthothram paadu hiraall/sloham therinthu kollanum..sulabam.aanantham..nanaikka patta bakthy thoynthu-moola kaaranam/ vullum puramum puhunthu thaangu bavan/ vesham pottu kondu avathaaram/ vunmai-yaathum oer nilaimai yena arivu ariya emberumaan.. arivu eziya emberumaan..bakthy sutha vullathathaal therinthu kollalaam.govindaaya nama nama-krishnaaya govindaaya-boomikku aanantham koduppavanukku-vasu devanukku vannakkam-kunthy marumahan..devahi nanda naaya/kaal murithavan/ nanda goban kumaaraaya namaha/oruthy mahan.. govindaaya namaha..sloham aduthu vueir-namaha-pangya-kann/kai/vaay/kaal –pangyaya naabaha/nama pangaya maalai/nedraaya/angeyey/mai vanna nerum kunji..eruvaraay .. kai vannam thaamarai..adiyum ahthey..yellaam azahu,.korath aazvaan-azaharai thaamarai pontra.thiru kanna puram-sowri rajan-anaithum thaamarai..pancha krishna shethram..thiru kanna mangai -baktharaavi-perum pura kadal/karunnai vellam.. kuzal kattru-then kidaika vandukall vanthathu pola/thiru annankudi-daamodaran/thiru kovalor aayan-veya tholl virumbiya-thiru kaiyaal abayam. kabisthalam-aatran garai kidakkum kannan..nerey sevikka baagyam petreyn yenkiraal kunthu–piranthathu-vun kathai solli modsham poha yenkiraall..kannan pura pada/darmar-kavalai pada..palarai kontrom..kuru shedram-beeshmara edam santheham kettu koll yenkiraan.. darma shedram sentru kedkiraan.. kaathu erunthu kedppom..

Sloham 1-4-3-kasmin yuge pravrtteyam  sthane va kena hetuna  kutah sancoditah krsnah  krtavan samhitam munih–

In what period and at what place was this first begun, and why was this taken up? From where did Krsna-dvaipayana Vyasa, the great sage, get

Sloham 1-4-12-sivaya lokasya bhavaya bhutaye  ya uttama-sloka-parayana janah  jivanti natmartham asau parasrayam  mumoca nirvidya kutah kalevaram–

Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Pariksit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?

Sloham 1-4-19-catur-hotram karma suddham  prajanam viksya vaidikam  vyadadhad yajna-santatyai  vedam ekam catur-vidham—

He saw that the sacrifices mentioned in the Vedas were means by which the people’s occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men

Sloha 1-4-20–rg-yajuh-samatharvakhya  vedas catvara uddhrtah  itihasa-puranam ca  pancamo veda ucyate–

The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories  mentioned in the Puranas are called the fifth Veda.

Sloham 1-4-30-tathapi bata me daihyo  hy atma caivatmana vibhuh  asampanna ivabhatibrahma-varcasya sattamah–

I am feeling incomplete, though I myself am fully equipped with  everything required by the Vedas

Sloham 1-4-31- kim va bhagavata dharma na prayena nirupitah priyah paramahamsanam ta eva hy acyuta-priyah–

This may be because I did not specifically point out the devotionalservice of the Lord, which is dear both to perfect beings and to theinfallible

Sloham 1-4-33-  tam abhijnaya sahasa  pratyutthayagatam munih  pujayam asa vidhivan  naradam sura-pujitam–

At the auspicious arrival of Sri Narada, Sri Vyasadeva got up  respectfully and worshiped him, giving him veneration equal to that given  to Brahmaji, the creator.

Sloham 1-5-9-yatha dharmadayas cartha  muni-varyanukirtitah  na tatha vasudevasya   mahima hy anuvarnitah—

Although, great sage, you have very broadly described the four  principles beginning with religious performances, you have not described  the glories of the Supreme Personality, Vasudeva.

Sloham 1-5-19.. na vai jano jatu kathancanavrajen  mukunda-sevy anyavad anga samsrtim  smaran mukundanghry-upaguhanam punar  vihatum icchen na rasa-graho janah

Sloham 1-5-26-  tatranvaham krsna-kathah pragayatam  anugrahenasrnavam manoharah  tah sraddhaya me ‘nupadam visrnvatah  priyasravasy anga mamabhavad rucih–

O Vyasadeva, in that association and by the mercy of those great  Vedantists, I could hear them describe the attractive activities of Lord  Krsna And thus listening attentively, my taste for hearing of the  Personality of Godhead increased at every step.

Sloham 1-5-31-  yenaivaham bhagavato  vasudevasya vedhasah  mayanubhavam avidam  yena gacchanti tat-padam–

By that confidential knowledge, I could understand clearly the influence of the energy of Lord Sri Krsna, the creator, maintainer and  annihilator of everything. By knowing that, one can return to Him and  personally meet Him.
Sloham 1-5-35-  yad atra kriyate karma  bhagavat-paritosanam  jnanam yat tad adhinam hi  bhakti-yoga-samanvitam–

Whatever work is done here in this life for the satisfaction of themission of the Lord is called bhakti-yoga, or transcendental loving  service to the Lord, and what is called knowledge becomes a concomitant  factor.
sloham 1-5-36-kurvana yatra karmani  bhagavac-chiksayasakrt  grnanti guna-namani  krsnasyanusmaranti ca–While performing duties according to the order of Sri Krsna, the Supreme Personality of Godhead, one constantly remembers Him, His names  and His qualities.

sloham 1-5-37-om namo bhagavate tubhyam  vasudevaya dhimahi  pradyumnayaniruddhaya  namah sankarsanaya ca

Sloham 1-5-40-tvam apy adabhra-sruta visrutam vibhoh  samapyate yena vidam bubhutsitam  prakhyahi duhkhair muhur arditatmanam  sanklesa-nirvanam usanti nanyatha–

Please, therefore, describe the Almighty Lord’s activities which you  have learned by your vast knowledge of the Vedas, for that will satisfy  the hankerings of great learned men and at the same time mitigate the  miseries of the masses of common people who are always suffering from  material pangs. Indeed, there is no other way to get out of such  miseries.

Sloham 1-6-16..dhyayatas caranambhojam  bhava-nirjita-cetasa  autkanthyasru-kalaksasya  hrdy asin me sanair harih..

As soon as I began to meditate upon the lotus feet of the Personality  of Godhead with my mind transformed in transcendental love, tears rolled  down my eyes, and without delay the Personality of Godhead Sri Krsna  appeared on the lotus of my heart.

Sloham 1-6-22..sakrd yad darsitam rupam  etat kamaya te ‘nagha  mat-kamah sanakaih sadhu  sarvan muncati hrc-chayan

Sloham 1-6-26..namany anantasya hata-trapah pathan  guhyani bhadrani krtani ca smaran  gam paryatams tusta-mana gata-sprhah  kalam pratiksan vimado vimatsarah-

Thus I began chanting the holy name and fame of the Lord by repeated  recitation, ignoring all the formalities of the material world. Such  chanting and remembering of the transcendental pastimes of the Lord are  benedictory. So doing, I traveled all over the earth, fully satisfied,  humble and unenvious.

Sloham 1-6-30-sahasra-yuga-paryante  utthayedam sisrksatah  marici-misra rsayah  pranebhyo ‘ham ca jajnire–

After 4,300,000,000 solar years, when Brahma awoke to create again by  the will of the Lord, all the rsis like Marici, Angira, Atri and so on  were created from the transcendental body of the Lord, and I also  appeared along with them.

Sloham 1-6-36..sarvam tad idam akhyatam  yat prsto ‘ham tvayanagha  janma-karma-rahasyam me  bhavatas catma-tosanam—

O Vyasadeva, you are freed from all sins. Thus I have explained my  birth and activities for self-realization, as you asked. All this will be  conducive for your personal satisfaction also.

Sloham 1-7-36-mattam pramattam unmattam  suptam balam striyam jadam  prapannam viratham bhitam  na ripum hanti dharma-vit

mattam–careless; pramattam–intoxicated; unmattam–insane; suptam–asleep; balam–boy; striyam–woman; jadam–foolish; prapannam–surrendered; viratham–one who has lost his chariot; bhitam–afraid; na–not; ripum–enemy; hanti–kill; dharma-vit–one who knows the principles of religion.

A person who knows the principles of religion does not kill an enemy  who is careless, intoxicated, insane, asleep, afraid or devoid of his  chariot. Nor does he kill a boy, a woman, a foolish creature or a  surrendered soul.

Sloham 1-8-18…kunty uvaca  namasye purusam tvadyam   isvaram prakrteh param   alaksyam sarva-bhutanam    antar bahir avasthitam

kunti uvaca–Srimati Kunti said; namasye–let me bow down; purusam– the Supreme Person; tva–You; adyam–the original; isvaram–the controller; prakrteh–of the material cosmos; param–beyond; alaksyam– the invisible; sarva–all; bhutanam–of living beings; antah–within; bahih–without; avasthitam–existing

Srimati Kunti said: O Krsna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

Sloham 1-8-21..  krsnaya vasudevaya  devaki-nandanaya ca   nanda-gopa-kumaraya   govindaya namo namah..Sloham 1-8-22–namah pankaja-nabhaya  namah pankaja-maline   namah pankaja-netraya   namas te pankajanghraye

Sri Baagavatham Slohas..Canta 4-Chapter seven-The Sacrifice Performed by Daksa..

December 4, 2009

maitreya uvaca
ity ajenanunitena
bhavena paritusyata
abhyadhayi maha-baho
prahasya sruyatam iti
maitreyah–Maitreya; uvaca–said; iti–thus; ajena–by Lord Brahma;
anunitena–pacified; bhavena–by Lord Siva; paritusyata–fully satisfied;
abhyadhayi–said; maha-baho–O Vidura; prahasya–smiling; sruyatam–
listen; iti–thus.
The sage Maitreya said: O mighty-armed Vidura, Lord Siva, being thus
pacified by the words of Lord Brahma, spoke as follows in answer to Lord
Brahma’s request.
mahadeva uvaca
nagham prajesa balanam
varnaye nanucintaye
dandas tatra dhrto maya
mahadevah–Lord Siva; uvaca–said; na–not; agham–offense; praja-isa-
-O lord of created beings; balanam–of the children; varnaye–I regard;
na–not; anucintaye–I consider; deva-maya–the external energy of the
Lord; abhibhutanam–of those deluded by; dandah–rod; tatra–there;
dhrtah–used; maya–by me.
Lord Siva said: My dear father, Brahma, I do not mind the offenses
created by the demigods. Because these demigods are childish and less
intelligent, I do not take a serious view of their offenses, and I have
punished them only in order to right them.TEXT 3
prajapater dagdha-sirsno
bhavatv aja-mukham sirah
mitrasya caksusekseta
bhagam svam barhiso bhagah
prajapateh–of Prajapati Daksa; dagdha-sirsnah–whose head has been
burned to ashes; bhavatu–let there be; aja-mukham–with the face of a
goat; sirah–a head; mitrasya–of Mitra; caksusa–through the eyes;
ikseta–may see; bhagam–share; svam–his own; barhisah–of the
sacrifice; bhagah–Bhaga.
Lord Siva continued: Since the head of Daksa has already been burned
to ashes, he will have the head of a goat. The demigod known as Bhaga
will be able to see his share of sacrifice through the eyes of Mitra.
pusa tu yajamanasya
dadbhir jaksatu pista-bhuk
devah prakrta-sarvanga
ye ma ucchesanam daduh
pusa–Pusa; tu–but; yajamanasya–of the performer of the sacrifice;
dadbhih–with the teeth; jaksatu–chew; pista-bhuk–eating flour; devah–
the demigods; prakrta–made; sarva-angah–complete; ye–who; me–unto me;
ucchesanam–a share of the sacrifice; daduh–gave.
The demigod Pusa will be able to chew only through the teeth of his
disciples, and if alone, he will have to satisfy himself by eating dough
made from chickpea flour. But the demigods who have agreed to give me my
share of the sacrifice will recover from all their injuries.TEXT 5
bahubhyam asvinoh pusno
hastabhyam krta-bahavah
bhavantv adhvaryavas canye
basta-smasrur bhrgur bhavet
bahubhyam–with two arms; asvinoh–of Asvini-kumara; pusnah–of Pusa;
hastabhyam–with two hands; krta-bahavah–those in need of arms;
bhavantu–they will have to; adhvaryavah–the priests; ca–and; anye–
others; basta-smasruh–the beard of the goat; bhrguh–Bhrgu; bhavet–he
may have.
Those who have had their arms cut off will have to work with the arms
of Asvini-kumara, and those whose hands were cut off will have to do
their work with the hands of Pusa. The priests will also have to act in
that manner. As for Bhrgu, he will have the beard from the goat’s head.TEXT 6
maitreya uvaca
tada sarvani bhutani
srutva midhustamoditam
paritustatmabhis tata
sadhu sadhv ity athabruvan
maitreyah–the sage Maitreya; uvaca–said; tada–at that time;
sarvani–all; bhutani–personalities; srutva–after hearing; midhuh-tama-
-the best of the benedictors (Lord Siva); uditam–spoken by; paritusta–
being satisfied; atmabhih–by heart and soul; tata–my dear Vidura; sadhu
sadhu–well done, well done; iti–thus; atha abruvan–as we have said.
The great sage Maitreya said: My dear Vidura, all the personalities
present were very much satisfied in heart and soul upon hearing the words
of Lord Siva, who is the best among the benedictors.TEXT 7
tato midhvamsam amantrya
sunasirah saharsibhih
bhuyas tad deva-yajanam
sa-midhvad-vedhaso yayuh
tatah–thereafter; midhvamsam–Lord Siva; amantrya–inviting;
sunasirah–the demigods headed by King Indra; saha rsibhih–with all the
great sages, headed by Bhrgu; bhuyah–again; tat–that; deva-yajanam–
place where the demigods are worshiped; sa-midhvat–with Lord Siva;
vedhasah–with Lord Brahma; yayuh–went.
Thereafter, Bhrgu, the chief of the great sages, invited Lord Siva to
come to the sacrificial arena. Thus the demigods, accompanied by the
sages, Lord Siva, and Lord Brahma, all went to the place where the great
sacrifice was being performed.TEXT 8
vidhaya kartsnyena ca tad
yad aha bhagavan bhavah
sandadhuh kasya kayena
savaniya-pasoh sirah
vidhaya–executing; kartsnyena–all in all; ca–also; tat–that; yat–
which; aha–was said; bhagavan–the Lord; bhavah–Siva; sandadhuh–
executed; kasya–of the living (Daksa); kayena–with the body; savaniya–
meant for sacrifice; pasoh–of the animal; sirah–head.
After everything was executed exactly as directed by Lord Siva,
Daksa’s body was joined to the head of the animal meant to be killed in
the sacrifice.TEXT 9
sandhiyamane sirasi
dakso rudrabhiviksitah
sadyah supta ivottasthau
dadrse cagrato mrdam
sandhiyamane–being executed; sirasi–by the head; daksah–King Daksa;
rudra-abhiviksitah–having been seen by Rudra (Lord Siva); sadyah–
immediately; supte–sleeping; iva–like; uttasthau–awakened; dadrse–
saw; ca–also; agratah–in front; mrdam–Lord Siva.
When the animal’s head was fixed on the body of King Daksa, Daksa was
immediately brought to consciousness, and as he awakened from sleep, the
King saw Lord Siva standing before him.TEXT 10
tada vrsadhvaja-dvesakalilatma
sivavalokad abhavac
charad-dhrada ivamalah
tada–at that time; vrsa-dhvaja–Lord Siva, who rides on a bull;
dvesa–envy; kalila-atma–polluted heart; prajapatih–King Daksa; siva–
Lord Siva; avalokat–by seeing him; abhavat–became; sarat–in the
autumn; hradah–lake; iva–like; amalah–cleansed.
At that time, when Daksa saw Lord Siva, who rides upon a bull, his
heart, which was polluted by envy of Lord Siva, was immediately cleansed,
just as the water in a lake is cleansed by autumn rains.TEXT 10
tada vrsadhvaja-dvesakalilatma
sivavalokad abhavac
charad-dhrada ivamalah
tada–at that time; vrsa-dhvaja–Lord Siva, who rides on a bull;
dvesa–envy; kalila-atma–polluted heart; prajapatih–King Daksa; siva–
Lord Siva; avalokat–by seeing him; abhavat–became; sarat–in the
autumn; hradah–lake; iva–like; amalah–cleansed.
At that time, when Daksa saw Lord Siva, who rides upon a bull, his
heart, which was polluted by envy of Lord Siva, was immediately cleansed,
just as the water in a lake is cleansed by autumn rains.TEXT 14
vidya-tapo-vrata-dharan mukhatah sma vipran
brahmatma-tattvam avitum prathamam tvam asrak
tad brahmanan parama sarva-vipatsu pasi
palah pasun iva vibho pragrhita-dandah
vidya–learning; tapah–austerities; vrata–vows; dharan–the
followers; mukhatah–from the mouth; sma–was; vipran–the brahmanas;
brahma–Lord Brahma; atma-tattvam–self-realization; avitum–to
disseminate; prathamam–first; tvam–you; asrak–created; tat–therefore;
brahmanan–the brahmanas; parama–O great one; sarva–all; vipatsu–in
dangers; pasi–you protect; palah–like the protector; pasun–the
animals; iva–like; vibho–O great one; pragrhita–taking in hand;
dandah–a stick.
My dear great and powerful Lord Siva, you were created first from the
mouth of Lord Brahma in order to protect the brahmanas in pursuing
education, austerities, vows and self-realization. As protector of the
brahmanas, you always protect the regulative principles they follow, just
as a cowherd boy keeps a stick in his hand to give protection to the
cows.TEXT 14
vidya-tapo-vrata-dharan mukhatah sma vipran
brahmatma-tattvam avitum prathamam tvam asrak
tad brahmanan parama sarva-vipatsu pasi
palah pasun iva vibho pragrhita-dandah
vidya–learning; tapah–austerities; vrata–vows; dharan–the
followers; mukhatah–from the mouth; sma–was; vipran–the brahmanas;
brahma–Lord Brahma; atma-tattvam–self-realization; avitum–to
disseminate; prathamam–first; tvam–you; asrak–created; tat–therefore;
brahmanan–the brahmanas; parama–O great one; sarva–all; vipatsu–in
dangers; pasi–you protect; palah–like the protector; pasun–the
animals; iva–like; vibho–O great one; pragrhita–taking in hand;
dandah–a stick.
My dear great and powerful Lord Siva, you were created first from the
mouth of Lord Brahma in order to protect the brahmanas in pursuing
education, austerities, vows and self-realization. As protector of the
brahmanas, you always protect the regulative principles they follow, just
as a cowherd boy keeps a stick in his hand to give protection to the
cows.TEXT 16
maitreya uvaca
ksamapyaivam sa midhvamsam
brahmana canumantritah
karma santanayam asa
maitreyah–the sage Maitreya; uvaca–said; ksama–forgiveness; apya–
receiving; evam–thus; sah–King Daksa; midhvamsam–unto Lord Siva;
brahmana–along with Lord Brahma; ca–also; anumantritah–being
permitted; karma–the sacrifice; santanayam asa–began again; sa–along
with; upadhyaya–learned sages; rtvik–the priests; adibhih–and others.
The great sage Maitreya said: Thus being pardoned by Lord Siva, King
Daksa, with the permission of Lord Brahma, again began the performance of
the yajna, along with the great learned sages, the priests and others.
vaisnavam yajna-santatyai
tri-kapalam dvijottamah
purodasam niravapan
vaisnavam–meant for Lord Visnu or His devotees; yajna–sacrifice;
santatyai–for performances; tri-kapalam–three kinds of offerings;
dvija-uttamah–the best of the brahmanas; purodasam–the oblation called
purodasa; niravapan–offered; vira–Virabhadra and other followers of
Lord Siva; samsarga–contamination (dosa) due to his touching; suddhaye–
for purification.
Thereafter, in order to resume the activities of sacrifice, the
brahmanas first arranged to purify the sacrificial arena of the
contamination caused by the touch of Virabhadra and the other ghostly
followers of Lord Siva. Then they arranged to offer into the fire the
oblations known as purodasa.TEXT 18
yajamano visampate
dhiya visuddhaya dadhyau
tatha pradurabhud dharih
adhvaryuna–with the Yajur Veda; atta–taking; havisa–with clarified
butter; yajamanah–King Daksa; visam-pate–O Vidura; dhiya–in
meditation; visuddhaya–sanctified; dadhyau–offered; tatha–immediately;
praduh–manifest; abhut–became; harih–Hari, the Lord.
The great sage Maitreya said to Vidura: My dear Vidura, as soon as
King Daksa offered the clarified butter with Yajur Veda mantras in
sanctified meditation, Lord Visnu appeared there in His original form as
Narayana.TEXT 19
tada sva-prabhaya tesam
dyotayantya diso dasa
musnams teja upanitas
tarksyena stotra-vajina
tada–at that time; sva-prabhaya–by His own effulgence; tesam–all of
them; dyotayantya–by brightness; disah–directions; dasa–ten; musnan–
diminishing; tejah–effulgence; upanitah–brought; tarksyena–by Garuda;
stotra-vajina–whose wings are called Brhat and Rathantara.
Lord Narayana was seated on the shoulder of Stotra, or Garuda, who had
big wings. As soon as the Lord appeared, all directions were illuminated,
diminishing the luster of Brahma and the others present.TEXT 20
syamo hiranya-rasano ‘rka-kirita-justo
hiranmaya-bhujair iva karnikarah
syamah–blackish; hiranya-rasanah–a garment like gold; arka-kiritajustah–
with a helmet as dazzling as the sun; nila-alaka–bluish curls;
bhramara–big black bees; mandita-kundala-asyah–having a face decorated
with earrings; sankha–conchshell; abja–lotus flower; cakra–wheel;
sara–arrows; capa–bow; gada–club; asi–sword; carma–shield; vyagraih-
filled with; hiranmaya–golden (bracelets and bangles); bhujaih–with
hands; iva–as; karnikarah–flower tree.
His complexion was blackish, His garment yellow like gold, and His
helmet as dazzling as the sun. His hair was bluish, the color of black
bees, and His face was decorated with earrings. His eight hands held a
conchshell, wheel, club, lotus flower, arrow, bow, shield and sword, and
they were decorated with golden ornaments such as bangles and bracelets.
His whole body resembled a blossoming tree beautifully decorated with
various kinds of flowers.TEXT 21
vaksasy adhisrita-vadhur vana-maly udarahasavaloka-
kalaya ramayams ca visvam
svetatapatra-sasinopari rajyamanah
vaksasi–on the chest; adhisrita–situated; vadhuh–a woman (the
goddess of fortune, Laksmi); vana-mali–garlanded with forest flowers;
udara–beautiful; hasa–smiling; avaloka–glance; kalaya–with a small
part; ramayan–pleasing; ca–and; visvam–the whole world; parsva–side;
bhramat–moving back and forth; vyajana-camara–white yak-tail hair for
fanning; raja-hamsah–swan; sveta-atapatra-sasina–with a white canopy
like the moon; upari–above; rajyamanah–looking beautiful.
Lord Visnu looked extraordinarily beautiful because the goddess of
fortune and a garland were situated on His chest. His face was
beautifully decorated with a smiling attitude which can captivate the
entire world, especially the devotees. Fans of white hair appeared on
both sides of the Lord like white swans, and the white canopy overhead
looked like the moon.TEXT 22
tam upagatam alaksya
sarve sura-ganadayah
pranemuh sahasotthaya
tam–Him; upagatam–arrived; alaksya–after seeing; sarve–all; suragana-
adayah–the demigods and others; pranemuh–obeisances; sahasa–
immediately; utthaya–after standing up; brahma–Lord Brahma; indra–Lord
Indra; tri-aksa–Lord Siva (who has three eyes); nayakah–led by.
As soon as Lord Visnu was visible, all the demigods–Lord Brahma and
Lord Siva, the Gandharvas and all present there–immediately offered
their respectful obeisances by falling down straight before Him.TEXT 23
tat-tejasa hata-rucah
sanna-jihvah sa-sadhvasah
murdhna dhrtanjali-puta
upatasthur adhoksajam
tat-tejasa–by the glaring effulgence of His body; hata-rucah–having
faded lusters; sanna-jihvah–having silent tongues; sa-sadhvasah–having
fear of Him; murdhna–with the head; dhrta-anjali-putah–with hands
touched to the head; upatasthuh–prayed; adhoksajam–to Adhoksaja, the
Supreme Personality of Godhead.
In the presence of the glaring effulgence of the bodily luster of
Narayana, everyone else’s luster faded away, and everyone stopped
speaking. Fearful with awe and veneration, all present touched their
hands to their heads and prepared to offer their prayers to the Supreme
Personality of Godhead, Adhoksaja.
apy arvag-vrttayo yasya
mahi tv atmabhuv-adayah
yatha-mati grnanti sma
api–still; arvak-vrttayah–beyond the mental activities; yasya–
whose; mahi–glory; tu–but; atmabhu-adayah–Brahma, etc.; yatha-mati–
according to their different capacities; grnanti sma–offered prayers;
krta-anugraha–manifested by His grace; vigraham–transcendental form.
Although the mental scope of even demigods like Brahma was unable to
comprehend the unlimited glories of the Supreme Lord, they were all able
to perceive the transcendental form of the Supreme Personality of Godhead
by His grace. Only by such grace could they offer their respectful
prayers according to their different capacities.TEXT 25
dakso grhitarhana-sadanottamam
yajnesvaram visva-srjam param gurum
sunanda-nandady-anugair vrtam muda
grnan prapede prayatah krtanjalih
daksah–Daksa; grhita–accepted; arhana–rightful; sadana-uttamam–
sacrificial vessel; yajna-isvaram–unto the master of all sacrifices;
visva-srjam–of all the Prajapatis; param–the supreme; gurum–preceptor;
sunanda-nanda-adi-anugaih–by associates like Sunanda and Nanda; vrtam–
surrounded; muda–with great pleasure; grnan–offering respectful
prayers; prapede–took shelter; prayatah–having a subdued mind; krtaanjalih–
with folded hands.
When Lord Visnu accepted the oblations offered in the sacrifice,
Daksa, the Prajapati, began with great pleasure to offer respectful
prayers unto Him. The Supreme Personality of Godhead is actually the
master of all sacrifices and preceptor of all the Prajapatis, and He is
served even by such personalities as Nanda and Sunanda.
daksa uvaca
suddham sva-dhamny uparatakhila-buddhy-avastham
cin-matram ekam abhayam pratisidhya mayam
tisthams tayaiva purusatvam upetya tasyam
aste bhavan aparisuddha ivatma-tantrah
daksah–Daksa; uvaca–said; suddham–pure; sva-dhamni–in Your own
abode; uparata-akhila–completely turned back; buddhi-avastham–position
of mental speculation; cit-matram–completely spiritual; ekam–one
without a second; abhayam–fearless; pratisidhya–controlling; mayam–
material energy; tisthan–being situated; taya–with her (Maya); eva–
certainly; purusatvam–overseer; upetya–entering into; tasyam–in her;
aste–is present; bhavan–Your Lordship; aparisuddhah–impure; iva–as
if; atma-tantrah–self-sufficient.
Daksa addressed the Supreme Personality of Godhead: My dear Lord, You
are transcendental to all speculative positions. You are completely
spiritual, devoid of all fear, and You are always in control of the
material energy. Even though You appear in the material energy, You are
situated transcendentally. You are always free from material
contamination because You are completely self-sufficient.
rtvija ucuh
tattvam na te vayam ananjana rudra-sapat
karmany avagraha-dhiyo bhagavan vidamah
dharmopalaksanam idam trivrd adhvarakhyam
jnatam yad-artham adhidaivam ado vyavasthah
rtvijah–the priests; ucuh–began to say; tattvam–truth; na–not; te-
-of Your Lordship; vayam–all of us; ananjana–without material
contamination; rudra–Lord Siva; sapat–by his curse; karmani–in
fruitive activities; avagraha–being too much attached; dhiyah–of such
intelligence; bhagavan–O Lord; vidamah–know; dharma–religion;
upalaksanam–symbolized; idam–this; tri-vrt–the three departments of
knowledge of the Vedas; adhvara–sacrifice; akhyam–of the name; jnatam–
known to us; yat–that; artham–for the matter of; adhidaivam–for
worshiping the demigods; adah–this; vyavasthah–arrangement.
The priests addressed the Lord, saying: O Lord, transcendental to
material contamination, by the curse offered by Lord Siva’s men we have
become attached to fruitive activities, and thus we are now fallen and
therefore do not know anything about You. On the contrary, we are now
involved in the injunctions of the three departments of the Vedic
knowledge under the plea of executing rituals in the name of yajna. We
know that You have made arrangements for distributing the respective
shares of the demigods.TEXT 28
sadasya ucuh
utpatty-adhvany asarana uru-klesa-durge ‘ntakogravyalanviste
visaya-mrga-trsy atma-gehoru-bharah
dvandva-svabhre khala-mrga-bhaye soka-dave ‘jna-sarthah
padaukas te saranada kada yati kamopasrstah
sadasyah–the members of the assembly; ucuh–said; utpatti–repeated
birth and death; adhvani–on the path of; asarane–not having a place to
take shelter; uru–great; klesa–troublesome; durge–in the formidable
fort; antaka–termination; ugra–ferocious; vyala–snakes; anviste–being
infested with; visaya–material happiness; mrga-trsi–mirage; atma–body;
geha–home; uru–heavy; bharah–burden; dvandva–dual; svabhre–holes,
ditches of so-called happiness and distress; khala–ferocious; mrga–
animals; bhaye–being afraid of; soka-dave–the forest fire of
lamentation; ajna-sa-arthah–for the interest of the rascals; pada-okah–
shelter of Your lotus feet; te–unto You; sarana-da–giving shelter;
kada–when; yati–went; kama-upasrstah–being afflicted by all sorts of
The members of the assembly addressed the Lord: O exclusive shelter
for all who are situated in troubled life, in this formidable fort of
conditional existence the time element, like a snake, is always looking
for an opportunity to strike. This world is full of ditches of so-called
distress and happiness, and there are many ferocious animals always ready
to attack. The fire of lamentation is always blazing, and the mirage of
false happiness is always alluring, but one has no shelter from them.
Thus foolish persons live in the cycle of birth and death, always
overburdened in discharging their so-called duties, and we do not know
when they will accept the shelter of Your lotus feet.TEXT 29
rudra uvaca
tava varada varanghrav asisehakhilarthe
hy api munibhir asaktair adarenarhaniye
yadi racita-dhiyam mavidya-loko ‘paviddham
japati na ganaye tat tvat-paranugrahena
rudrah uvaca–Lord Siva said; tava–Your; vara-da–O supreme
benefactor; vara-anghrau–precious lotus feet; asisa–by desire; iha–in
the material world; akhila-arthe–for fulfillment; hi api–certainly;
munibhih–by the sages; asaktaih–liberated; adarena–with care;
arhaniye–worshipable; yadi–if; racita-dhiyam–mind fixed; ma–me;
avidya-lokah–the ignorant persons; apaviddham–unpurified activity;
japati–utters; na ganaye–do not value; tat–it; tvat-para-anugrahena–
by compassion like Yours.
Lord Siva said: My dear Lord, my mind and consciousness are always
fixed on Your lotus feet, which, as the source of all benediction and the
fulfillment of all desires, are worshiped by all liberated great sages
because Your lotus feet are worthy of worship. With my mind fixed on Your
lotus feet, I am no longer disturbed by persons who blaspheme me,
claiming that my activities are not purified. I do not mind their
accusations, and I excuse them out of compassion, just as You exhibit
compassion toward all living entities.TEXT 30
bhrgur uvaca
yan mayaya gahanayapahrtatma-bodha
brahmadayas tanu-bhrtas tamasi svapantah
natman-sritam tava vidanty adhunapi tattvam
so ‘yam prasidatu bhavan pranatatma-bandhuh
bhrguh uvaca–Sri Bhrgu said; yat–who; mayaya–by illusory energy;
gahanaya–insurmountable; apahrta–stolen; atma-bodhah–knowledge of the
constitutional position; brahma-adayah–Lord Brahma, etc.; tanu-bhrtah–
embodied living entities; tamasi–in the darkness of illusion; svapantah-
-lying down; na–not; atman–in the living entity; sritam–situated in;
tava–Your; vidanti–understand; adhuna–now; api–certainly; tattvam–
absolute position; sah–You; ayam–this; prasidatu–be kind; bhavan–Your
Lordship; pranata-atma–surrendered soul; bandhuh–friend.
Sri Bhrgu said: My dear Lord, all living entities, beginning from the
highest, namely Lord Brahma, down to the ordinary ant, are under the
influence of the insurmountable spell of illusory energy, and thus they
are ignorant of their constitutional position. Everyone believes in the
concept of the body, and all are thus submerged in the darkness of
illusion. They are actually unable to understand how You live in every
living entity as the Supersoul, nor can they understand Your absolute
position. But You are the eternal friend and protector of all surrendered
souls. Therefore, please be kind toward us and forgive all our offenses.TEXT 31
naitat svarupam bhavato ‘sau padarthabheda-
grahaih puruso yavad ikset
jnanasya carthasya gunasya casrayo
mayamayad vyatirikto matas tvam
brahma uvaca–Lord Brahma said; na–not; etat–this; svarupam–eternal
form; bhavatah–Your; asau–that other; pada-artha–knowledge; bheda–
different; grahaih–by the acquiring; purusah–person; yavat–as long as;
ikset–wants to see; jnanasya–of knowledge; ca–also; arthasya–of the
objective; gunasya–of the instruments of knowledge; ca–also; asrayah–
the basis; maya-mayat–from being made of material energy; vyatiriktah–
distinct; matah–regarded; tvam–You.
Lord Brahma said: My dear Lord, Your personality and eternal form
cannot be understood by any person who is trying to know You through the
different processes of acquiring knowledge. Your position is always
transcendental to the material creation, whereas the empiric attempt to
understand You is material, as are its objectives and instruments.TEXT 32
indra uvaca
idam apy acyuta visva-bhavanam
vapur ananda-karam mano-drsam
sura-vidvit-ksapanair udayudhair
bhuja-dandair upapannam astabhih
indrah uvaca–King Indra said; idam–this; api–certainly; acyuta–O
infallible one; visva-bhavanam–for the welfare of the universe; vapuh–
transcendental form; ananda-karam–a cause of pleasure; manah-drsam–to
the mind and the eye; sura-vidvit–envious of Your devotees; ksapanaih–
by punishment; ud-ayudhaih–with uplifted weapons; bhuja-dandaih–with
arms; upapannam–possessed of; astabhih–with eight.
King Indra said: My dear Lord, Your transcendental form with eight
hands and weapons in each of them appears for the welfare of the entire
universe, and it is very pleasing to the mind and eyes. In such a form,
Your Lordship is always prepared to punish the demons, who are envious of
Your devotees.TEXT 33
patnya ucuh
yajno ‘yam tava yajanaya kena srsto
vidhvastah pasupatinadya daksa-kopat
tam nas tvam sava-sayanabha-santa-medham
yajnatman nalina-ruca drsa punihi
patnyah ucuh–the wives of the executors of the sacrifice said;
yajnah–the sacrifice; ayam–this; tava–Your; yajanaya–worshiping;
kena–by Brahma; srstah–arranged; vidhvastah–devastated; pasupatina–by
Lord Siva; adya–today; daksa-kopat–from anger at Daksa; tam–it; nah–
our; tvam–You; sava-sayana–dead bodies; abha–like; santa-medham–the
still sacrificial animals; yajna-atman–O Lord of sacrifice; nalina–
lotus; ruca–beautiful; drsa–by the vision of Your eyes; punihi–
The wives of the performers of the sacrifice said: My dear Lord, this
sacrifice was arranged under the instruction of Brahma, but unfortunately
Lord Siva, being angry at Daksa, devastated the entire scene, and because
of his anger the animals meant for sacrifice are lying dead. Therefore
the preparations of the yajna have been lost. Now, by the glance of Your
lotus eyes, the sanctity of this sacrificial arena may be again invoked.TEXT 34
rsaya ucuh
ananvitam te bhagavan vicestitam
yad atmana carasi hi karma najyase
vibhutaye yata upasedur isvarim
na manyate svayam anuvartatim bhavan
rsayah–the sages; ucuh–prayed; ananvitam–wonderful; te–Your;
bhagavan–O possessor of all opulences; vicestitam–activities; yat–
which; atmana–by Your potencies; carasi–You execute; hi–certainly;
karma–to such activities; na ajyase–You are not attached; vibhutaye–
for her mercy; yatah–from whom; upaseduh–worshiped; isvarim–Laksmi,
the goddess of fortune; na manyate–are not attached; svayam–Yourself;
anuvartatim–to Your obedient servant (Laksmi); bhavan–Your Lordship.
The sages prayed: Dear Lord, Your activities are most wonderful, and
although You do everything by Your different potencies, You are not at
all attached to such activities. You are not even attached to the goddess
of fortune, who is worshiped by the great demigods like Brahma, who pray
to achieve her mercy.TEXT 35
siddha ucuh
ayam tvat-katha-mrsta-piyusa-nadyam
mano-varanah klesa-davagni-dagdhah
trsarto ‘vagadho na sasmara davam
na niskramati brahma-sampannavan nah
siddhah–the Siddhas; ucuh–prayed; ayam–this; tvat-katha–Your
pastimes; mrsta–pure; piyusa–of nectar; nadyam–in the river; manah–of
the mind; varanah–the elephant; klesa–sufferings; dava-agni–by the
forest fire; dagdhah–burned; trsa–thirst; artah–afflicted; avagadhah–
being immersed; na sasmara–does not remember; davam–the forest fire or
the miseries; na niskramati–not come out; brahma–the Absolute;
sampanna-vat–like having merged; nah–our.
The Siddhas prayed: Like an elephant that has suffered in a forest
fire but can forget all its troubles by entering a river, our minds, O
Lord, always merge in the nectarean river of Your transcendental
pastimes, and they desire never to leave such transcendental bliss, which
is as good as the pleasure of merging in the Absolute.TEXT 36
yajamany uvaca
svagatam te prasidesa tubhyam namah
srinivasa sriya kantaya trahi nah
tvam rte ‘dhisa nangair makhah sobhate
sirsa-hinah ka-bandho yatha purusah
yajamani–the wife of Daksa; uvaca–prayed; su-agatam–auspicious
appearance; te–Your; prasida–become pleased; isa–my dear Lord;
tubhyam–unto You; namah–respectful obeisances; srinivasa–O abode of
the goddess of fortune; sriya–with Laksmi; kantaya–Your wife; trahi–
protect; nah–us; tvam–You; rte–without; adhisa–O supreme controller;
na–not; angaih–with bodily limbs; makhah–the sacrificial arena;
sobhate–is beautiful; sirsa-hinah–without the head; ka-bandhah–
possessed of only a body; yatha–as; purusah–a person.
The wife of Daksa prayed as follows: My dear Lord, it is very
fortunate that You have appeared in this arena of sacrifice. I offer my
respectful obeisances unto You, and I request that You be pleased on this
occasion. The sacrificial arena is not beautiful without You, just as a
body is not beautiful without the head.TEXT 37
lokapala ucuh
drstah kim no drgbhir asad-grahais tvam
pratyag-drasta drsyate yena visvam
maya hy esa bhavadiya hi bhuman
yas tvam sasthah pancabhir bhasi bhutaih
loka-palah–the governors of the different planets; ucuh–said;
drstah–seen; kim–whether; nah–by us; drgbhih–by the material senses;
asat-grahaih–revealing the cosmic manifestation; tvam–You; pratyakdrasta–
inner witness; drsyate–is seen; yena–by whom; visvam–the
universe; maya–material world; hi–because; esa–this; bhavadiya–Your;
hi–certainly; bhuman–O possessor of the universe; yah–because; tvam–
You; sasthah–the sixth; pancabhih–with the five; bhasi–appear;
bhutaih–with the elements.
The governors of various planets spoke as follows: Dear Lord, we
believe only in our direct perception, but under the circumstances we do
not know whether we have actually seen You with our material senses. By
our material senses we can simply perceive the cosmic manifestation, but
You are beyond the five elements. You are the sixth. We see You,
therefore, as a creation of the material world.TEXT 38
yogesvara ucuh
preyan na te ‘nyo ‘sty amutas tvayi prabho
visvatmaniksen na prthag ya atmanah
athapi bhaktyesa tayopadhavatam
ananya-vrttyanugrhana vatsala
yoga-isvarah–the great mystics; ucuh–said; preyan–very dear; na–
not; te–of You; anyah–another; asti–there is; amutah–from that;
tvayi–in You; prabho–dear Lord; visva-atmani–in the Supersoul of all
living entities; ikset–see; na–not; prthak–different; yah–who;
atmanah–the living entities; atha api–so much more; bhaktya–with
devotion; isa–O Lord; taya–with it; upadhavatam–of those who worship;
ananya-vrttya–unfailing; anugrhana–favor; vatsala–O favorable Lord.
The great mystics said: Dear Lord, persons who see You as nondifferent
from themselves, knowing that You are the Supersoul of all living
entities, are certainly very, very dear to You. You are very favorable
toward those who engage in devotional service, accepting You as the Lord
and themselves as the servants. By Your mercy, You are always inclined in
their favor.TEXT 39
jagad-udbhava-sthiti-layesu daivato
racitatma-bheda-mataye sva-samsthaya
vinivartita-bhrama-gunatmane namah
jagat–the material world; udbhava–creation; sthiti–maintenance;
layesu–in annihilation; daivatah–destiny; bahu–many; bhidyamana–being
variegated; gunaya–by material qualities; atma-mayaya–by His material
energy; racita–produced; atma–in the living entities; bheda-mataye–who
produced different inclinations; sva-samsthaya–by His internal potency;
vinivartita–caused to stop; bhrama–interaction; guna–of material
modes; atmane–unto Him in His personal form; namah–obeisances.
We offer our respectful obeisances unto the Supreme, who has created
varieties of manifestations and put them under the spell of the three
qualities of the material world in order to create, maintain and
annihilate them. He Himself is not under the control of the external
energy; in His personal feature He is completely devoid of the variegated
manifestation of material qualities, and He is under no illusion of false
identification.TEXT 40
namas te srita-sattvaya
dharmadinam ca sutaye
nirgunaya ca yat-kastham
naham vedapare ‘pi ca
brahma–the personified Vedas; uvaca–said; namah–respectful
obeisances; te–unto You; srita-sattvaya–the shelter of the quality of
goodness; dharma-adinam–of all religion, austerity and penance; ca–and;
sutaye–the source; nirgunaya–transcendental to material qualities; ca–
and; yat–of whom (of the Supreme Lord); kastham–the situation; na–not;
aham–I; veda–know; apare–others; api–certainly; ca–and.
The personified Vedas said: We offer our respectful obeisances unto
You, the Lord, the shelter of the quality of goodness and therefore the
source of all religion, austerity and penance, for You are transcendental
to all material qualities and no one knows You or Your actual situation.TEXT 41
agnir uvaca
yat-tejasaham susamiddha-teja
havyam vahe svadhvara ajya-siktam
tam yajniyam panca-vidham ca pancabhih
svistam yajurbhih pranato ‘smi yajnam
agnih–the fire-god; uvaca–said; yat-tejasa–by whose effulgence;
aham–I; su-samiddha-tejah–as luminous as blazing fire; havyam–
offerings; vahe–I am accepting; su-adhvare–in the sacrifice; ajyasiktam–
mixed with butter; tam–that; yajniyam–the protector of the
sacrifice; panca-vidham–five; ca–and; pancabhih–by five; su-istam–
worshiped; yajurbhih–Vedic hymns; pranatah–offer respectful obeisances;
asmi–I; yajnam–to Yajna (Visnu).
The fire-god said: My dear Lord, I offer my respectful obeisances unto
You because by Your favor I am as luminous as blazing fire and I accept
the offerings mixed with butter and offered in sacrifice. The five kinds
of offerings according to the Yajur Veda are all Your different energies,
and You are worshiped by five kinds of Vedic hymns. Sacrifice means Your
Supreme Personality of Godhead.TEXT 42
deva ucuh
pura kalpapaye sva-krtam udari-krtya vikrtam
tvam evadyas tasmin salila uragendradhisayane
puman sese siddhair hrdi vimrsitadhyatma-padavih
sa evadyaksnor yah pathi carasi bhrtyan avasi nah
devah–the demigods; ucuh–said; pura–formerly; kalpa-apaye–at the
devastation of the kalpa; sva-krtam–self-produced; udari-krtya–having
drawn within Your abdomen; vikrtam–effect; tvam–You; eva–certainly;
adyah–original; tasmin–in that; salile–water; uraga-indra–on Sesa;
adhisayane–on the bed; puman–personality; sese–taking rest; siddhaih–
by the liberated souls (like Sanaka, etc.); hrdi–in the heart; vimrsita-
-meditated on; adhyatma-padavih–the path of philosophical speculation;
sah–He; eva–certainly; adya–now; aksnoh–of both eyes; yah–who;
pathi–on the path; carasi–You move; bhrtyan–servants; avasi–protect;
The demigods said: Dear Lord, formerly, when there was a devastation,
You conserved all the different energies of material manifestation. At
that time, all the inhabitants of the higher planets, represented by such
liberated souls as Sanaka, were meditating on You by philosophical
speculation. You are therefore the original person, and You rest in the
water of devastation on the bed of the Sesa snake. Now, today, You are
visible to us, who are all Your servants. Please give us protection.TEXT 43
gandharva ucuh
amsamsas te deva maricy-adaya ete
brahmendradya deva-gana rudra-purogah
krida-bhandam visvam idam yasya vibhuman
tasmai nityam natha namas te karavama
gandharvah–the Gandharvas; ucuh–said; amsa-amsah–parts and parcels
of Your body; te–Your; deva–dear Lord; marici-adayah–Marici and the
great sages; ete–these; brahma-indra-adyah–headed by Brahma and Indra;
deva-ganah–the demigods; rudra-purogah–having Lord Siva as the chief;
krida-bhandam–a plaything; visvam–the whole creation; idam–this;
yasya–of whom; vibhuman–the Supreme Almighty Great; tasmai–unto Him;
nityam–always; natha–O Lord; namah–respectful obeisances; te–unto
You; karavama–we offer.
The Gandharvas said: Dear Lord, all the demigods, including Lord Siva,
Lord Brahma, Indra and Marici and the great sages, are all only
differentiated parts and parcels of Your body. You are the Supreme
Almighty Great; the whole creation is just like a plaything for You. We
always accept You as the Supreme Personality of Godhead, and we offer our
respectful obeisances unto You.TEXT 44
vidyadhara ucuh
tvan-mayayartham abhipadya kalevare ‘smin
krtva mamaham iti durmatir utpathaih svaih
ksipto ‘py asad-visaya-lalasa atma-moham
yusmat-kathamrta-nisevaka udvyudasyet
vidyadharah–the Vidyadharas; ucuh–said; tvat-mayaya–by Your
external potency; artham–the human body; abhipadya–after obtaining;
kalevare–in the body; asmin–in this; krtva–having misidentified; mama-
-mine; aham–I; iti–thus; durmatih–the ignorant person; utpathaih–by
wrong roads; svaih–by one’s own belongings; ksiptah–distracted; api–
even; asat–temporary; visaya-lalasah–having his happiness in sense
objects; atma-moham–the illusion of the body as the self; yusmat–Your;
katha–topics; amrta–nectar; nisevakah–relishing; ut–from a long
distance; vyudasyet–can be delivered.
The Vidyadharas said: Dear Lord, this human form of body is meant for
attaining the highest perfectional objective, but, impelled by Your
external energy, the living entity misidentifies himself with his body
and with the material energy, and therefore, influenced by maya, he wants
to become happy by material enjoyment. He is misled and always attracted
by temporary, illusory happiness. But Your transcendental activities are
so powerful that if one engages in the hearing and chanting of such
topics, he can be delivered from illusion.TEXT 45
brahmana ucuh
tvam kratus tvam havis tvam hutasah svayam
tvam hi mantrah samid-darbha-patrani ca
tvam sadasyartvijo dampati devata
agnihotram svadha soma ajyam pasuh
brahmanah–the brahmanas; ucuh–said; tvam–You; kratuh–sacrifice;
tvam–You; havih–offering of clarified butter; tvam–You; huta-asah–
fire; svayam–personified; tvam–You; hi–for; mantrah–the Vedic hymns;
samit-darbha-patrani–the fuel, the kusa grass and the sacrificial pots;
ca–and; tvam–You; sadasya–the members of the assembly; rtvijah–the
priests; dampati–the chief person of the sacrifice and his wife; devata-
-demigods; agni-hotram–the sacred fire ceremony; svadha–the offering to
the forefathers; somah–the soma plant; ajyam–the clarified butter;
pasuh–the sacrificial animal.
The brahmanas said: Dear Lord, You are sacrifice personified. You are
the offering of clarified butter, You are the fire, You are the chanting
of Vedic hymns by which the sacrifice is conducted, You are the fuel, You
are the flame, You are the kusa grass, and You are the sacrificial pots.
You are the priests who perform the yajna, You are the demigods headed by
Indra, and You are the sacrificial animal. Everything that is sacrificed
is You or Your energy.TEXT 46
tvam pura gam rasaya maha-sukaro
damstraya padminim varanendro yatha
stuyamano nadal lilaya yogibhir
vyujjahartha trayi-gatra yajna-kratuh
tvam–You; pura–in the past; gam–the earth; rasayah–from within the
water; maha-sukarah–the great boar incarnation; damstraya–with Your
tusk; padminim–a lotus; varana-indrah–an elephant; yatha–as;
stuyamanah–being offered prayers; nadan–vibrating; lilaya–very easily;
yogibhih–by great sages like Sanaka, etc.; vyujjahartha–picked up;
trayi-gatra–O personified Vedic knowledge; yajna-kratuh–having the form
of sacrifice.
Dear Lord, O personified Vedic knowledge, in the past millennium,
long, long ago, when You appeared as the great boar incarnation, You
picked up the world from the water, as an elephant picks up a lotus
flower from a lake. When You vibrated transcendental sound in that
gigantic form of a boar, the sound was accepted as a sacrificial hymn,
and great sages like Sanaka meditated upon it and offered prayers for
Your glorification.TEXT 47
sa prasida tvam asmakam akanksatam
darsanam te paribhrasta-sat-karmanam
kirtyamane nrbhir namni yajnesa te
yajna-vighnah ksayam yanti tasmai namah
sah–that same person; prasida–be pleased; tvam–You; asmakam–upon
us; akanksatam–awaiting; darsanam–audience; te–Your; paribhrasta–
fallen down; sat-karmanam–of whom the performance of sacrifice;
kirtyamane–being chanted; nrbhih–by persons; namni–Your holy name;
yajna-isa–O Lord of sacrifice; te–Your; yajna-vighnah–obstacles;
ksayam–destruction; yanti–attain; tasmai–unto You; namah–respectful
Dear Lord, we were awaiting Your audience because we have been unable
to perform the yajnas according to the Vedic rituals. We pray unto You,
therefore, to be pleased with us. Simply by chanting Your holy name, one
can surpass all obstacles. We offer our respectful obeisances unto You in
Your presence.TEXT 48
maitreya uvaca
iti daksah kavir yajnam
bhadra rudrabhimarsitam
kirtyamane hrsikese
sanninye yajna-bhavane
maitreyah–Maitreya; uvaca–said; iti–thus; daksah–Daksa; kavih–
being purified in consciousness; yajnam–the sacrifice; bhadra–O Vidura;
rudra-abhimarsitam–devastated by Virabhadra; kirtya-mane–being
glorified; hrsikese–Hrsikesa (Lord Visnu); sanninye–arranged for
restarting; yajna-bhavane–the protector of sacrifice.
Sri Maitreya said: After Lord Visnu was glorified by all present,
Daksa, his consciousness purified, arranged to begin again the yajna
which had been devastated by the followers of Lord Siva.
bhagavan svena bhagena
sarvatma sarva-bhaga-bhuk
daksam babhasa abhasya
priyamana ivanagha
bhagavan–Lord Visnu; svena–with His own; bhagena–with the share;
sarva-atma–the Supersoul of all living entities; sarva-bhaga-bhuk–the
enjoyer of the results of all sacrifices; daksam–Daksa; babhase–said;
abhasya–addressing; priyamanah–being satisfied; iva–as; anagha–O
sinless Vidura.
Maitreya continued: My dear sinless Vidura, Lord Visnu is actually the
enjoyer of the results of all sacrifices. Yet because of His being the
Supersoul of all living entities, He was satisfied simply with His share
of the sacrificial offerings. He therefore addressed Daksa in a pleasing
attitude.TEXT 50
sri-bhagavan uvaca
aham brahma ca sarvas ca
jagatah karanam param
atmesvara upadrasta
svayan-drg avisesanah
sri-bhagavan–Lord Visnu; uvaca–said; aham–I; brahma–Brahma; ca–
and; sarvah–Lord Siva; ca–and; jagatah–of the material manifestation;
karanam–cause; param–supreme; atma-isvarah–the Supersoul; upadrasta–
the witness; svayam-drk–self-sufficient; avisesanah–there is no
Lord Visnu replied: Brahma, Lord Siva and I are the supreme cause of
the material manifestation. I am the Supersoul, the self sufficient
witness. But impersonally there is no difference between Brahma, Lord
Siva and Me.TEXT 51
atma-mayam samavisya
so ‘ham gunamayim dvija
srjan raksan haran visvam
dadhre samjnam kriyocitam
atma-mayam–My energy; samavisya–having entered; sah–Myself; aham–
I; guna-mayim–composed of the modes of material nature; dvi-ja–O twiceborn
Daksa; srjan–creating; raksan–maintaining; haran–annihilating;
visvam–the cosmic manifestation; dadhre–I cause to be born; samjnam–a
name; kriya-ucitam–according to the activity.
The Lord continued: My dear Daksa Dvija, I am the original Personality
of Godhead, but in order to create, maintain and annihilate this cosmic
manifestation, I act through My material energy, and according to the
different grades of activity, My representations are differently named.TEXT 52
tasmin brahmany advitiye
kevale paramatmani
brahma-rudrau ca bhutani
bhedenajno ‘nupasyati
tasmin–Him; brahmani–the Supreme Brahman; advitiye–without a
second; kevale–being one; parama-atmani–the Supersoul; brahma-rudrau–
both Brahma and Siva; ca–and; bhutani–the living entities; bhedena–
with separation; ajnah–one who is not properly conversant; anupasyati–
The Lord continued: One who is not in proper knowledge thinks that
demigods like Brahma and Siva are independent, or he even thinks that the
living entities are independent.TEXT 53
yatha puman na svangesu
sirah-pany-adisu kvacit
parakya-buddhim kurute
evam bhutesu mat-parah
yatha–as; puman–a person; na–not; sva-angesu–in his own body;
sirah-pani-adisu–between the head and the hands and other parts of the
body; kvacit–sometimes; parakya-buddhim–differentiation; kurute–make;
evam–thus; bhutesu–among living entities; mat-parah–My devotee.
A person with average intelligence does not think the head and other
parts of the body to be separate. Similarly, My devotee does not
differentiate Visnu, the all-pervading Personality of Godhead, from any
thing or any living entity.TEXT 54
trayanam eka-bhavanam
yo na pasyati vai bhidam
sarva-bhutatmanam brahman
sa santim adhigacchati
trayanam–of the three; eka-bhavanam–having one nature; yah–who; na
pasyati–does not see; vai–certainly; bhidam–separateness; sarva-bhutaatmanam–
of the Supersoul of all living entities; brahman–O Daksa; sah–
he; santim–peace; adhigacchati–realizes.
The Lord continued: One who does not consider Brahma, Visnu, Siva or
the living entities in general to be separate from the Supreme, and who
knows Brahman, actually realizes peace; others do notTEXT 55
maitreya uvaca
evam bhagavatadistah
prajapati-patir harim
arcitva kratuna svena
devan ubhayato ‘yajat
maitreyah–Maitreya; uvaca–said; evam–thus; bhagavata–by the
Supreme Personality of Godhead; adistah–having been instructed;
prajapati-patih–the head of all the Prajapatis; harim–Hari; arcitva–
after worshiping; kratuna–with the sacrificial ceremonies; svena–his
own; devan–the demigods; ubhayatah–separately; ayajat–worshiped.
The sage Maitreya said: Thus Daksa, the head of all Prajapatis, having
been nicely instructed by the Supreme Personality of Godhead, worshiped
Lord Visnu. After worshiping Him by performing the prescribed sacrificial
ceremonies, Daksa separately worshiped Lord Brahma and Lord Siva.TEXT 56
rudram ca svena bhagena
hy upadhavat samahitah
somapan itaran api
udavasya sahartvigbhih
sasnav avabhrtham tatah
rudram–Lord Siva; ca–and; svena–with his own; bhagena–share; hi–
since; upadhavat–he worshiped; samahitah–with concentrated mind;
karmana–by the performance; udavasanena–by the act of finishing; somapan–
demigods; itaran–other; api–even; udavasya–after finishing; saha-
-along with; rtvigbhih–with the priests; sasnau–bathed; avabhrtham–the
avabhrtha bath; tatah–then.
With all respect, Daksa worshiped Lord Siva with his share of the
remnants of the yajna. After finishing the ritualistic sacrificial
activities, he satisfied all the other demigods and the other people
assembled there. Then, after finishing all these duties with the priests,
he took a bath and was fully satisfied.TEXT 57
tasma apy anubhavena
dharma eva matim dattva
tridasas te divam yayuh
tasmai–unto him (Daksa); api–even; anubhavena–by worshiping the
Supreme Lord; svena–by his own; eva–certainly; avapta-radhase–having
attained perfection; dharme–in religion; eva–certainly; matim–
intelligence; dattva–having given; tridasah–demigods; te–those; divam-
-to the heavenly planets; yayuh–went.
Thus worshiping the Supreme Lord Visnu by the ritualistic performance
of sacrifice, Daksa was completely situated on the religious path.
Moreover, all the demigods who had assembled at the sacrifice blessed him
that he might increase his piety, and then they left.TEXT 58
evam daksayani hitva
sati purva-kalevaram
jajne himavatah ksetre
menayam iti susruma
evam–thus; daksayani–the daughter of Daksa; hitva–after giving up;
sati–Sati; purva-kalevaram–her former body; jajne–was born; himavatah-
-of the Himalayas; ksetre–in the wife; menayam–in Mena; iti–thus;
susruma–I have heard.
Maitreya said: I have heard that after giving up the body she had
received from Daksa, Daksayani (his daughter) took her birth in the
kingdom of the Himalayas. She was born as the daughter of Mena. I heard
this from authoritative sources.TEXT 59
tam eva dayitam bhuya
avrnkte patim ambika
saktih supteva purusam
tam–him (Lord Siva); eva–certainly; dayitam–beloved; bhuyah–again;
avrnkte–accepted; patim–as her husband; ambika–Ambika, or Sati;
ananya-bhava–without attachment for others; eka-gatim–the one goal;
saktih–the feminine (marginal and external) energies; supta–lying
dormant; iva–as; purusam–the masculine (Lord Siva, as representative of
the Supreme Lord).
Ambika [goddess Durga], who was known as Daksayini [Sati], again
accepted Lord Siva as her husband, just as different energies of the
Supreme Personality of Godhead act during the course of a new creation.TEXT 60
etad bhagavatah sambhoh
karma daksadhvara-druhah
srutam bhagavatac chisyad
uddhavan me brhaspateh
etat–this; bhagavatah–of the possessor of all opulences; sambhoh–of
Sambhu (Lord Siva); karma–story; daksa-adhvara-druhah–who devastated
the sacrifice of Daksa; srutam–was heard; bhagavatat–from a great
devotee; sisyat–from the disciple; uddhavat–from Uddhava; me–by me;
brhaspateh–of Brhaspati.
Maitreya said: My dear Vidura, I heard this story of the Daksa yajna,
which was devastated by Lord Siva, from Uddhava, a great devotee and a
disciple of Brhaspati.
idam pavitram param isa-cestitam
yasasyam ayusyam aghaugha-marsanam
yo nityadakarnya naro ‘nukirtayed
dhunoty agham kaurava bhakti-bhavatah
idam–this; pavitram–pure; param–supreme; isa-cestitam–pastime of
the Supreme Lord; yasasyam–fame; ayusyam–long duration of life; aghaogha-
marsanam–destroying sins; yah–who; nityada–always; akarnya–after
hearing; narah–a person; anukirtayet–should narrate; dhunoti–clears
off; agham–material contamination; kaurava–O descendant of Kuru;
bhakti-bhavatah–with faith and devotion.
The great sage Maitreya concluded: If one hears and again narrates,
with faith and devotion, this story of the Daksa yajna as it was
conducted by the Supreme Personality of Godhead, Visnu, then certainly
one is cleared of all contamination of material existence, O son of Kuru.

Sri Baagavatham Slohas..Canta 4-Chapter six-Brahma Satisfies Lord Siva..

December 4, 2009

maitreya uvaca
atha deva-ganah sarve
rudranikaih parajitah
sartvik-sabhya bhayakulah
svayambhuve namaskrtya
kartsnyenaitan nyavedayan
maitreyah uvaca–Maitreya said; atha–after this; deva-ganah–the
demigods; sarve–all; rudra-anikaih–by the soldiers of Lord Siva;
parajitah–having been defeated; sula–trident; pattisa–a sharp-edged
spear; nistrimsa–a sword; gada–mace; parigha–an iron bludgeon;
mudgaraih–a hammerlike weapon; sanchinna-bhinna-sarva-angah–all the
limbs wounded; sa-rtvik-sabhyah–with all the priests and members of the
sacrificial assembly; bhaya-akulah–with great fear; svayambhuve–unto
Lord Brahma; namaskrtya–after offering obeisances; kartsnyena–in
detail; etat–the events of Daksa’s sacrifice; nyavedayan–reported.
All the priests and other members of the sacrificial assembly and all
the demigods, having been defeated by the soldiers of Lord Siva and
injured by weapons like tridents and swords, approached Lord Brahma with
great fear. After offering him obeisances, they began to speak in detail
of all the events which had taken place.
upalabhya puraivaitad
bhagavan abja-sambhavah
narayanas ca visvatma
na kasyadhvaram iyatuh
upalabhya–knowing; pura–beforehand; eva–certainly; etat–all these
events of Daksa’s sacrifice; bhagavan–the possessor of all opulences;
abja-sambhavah–born from a lotus flower (Lord Brahma); narayanah–
Narayana; ca–and; visva-atma–the Supersoul of the entire universe; na–
not; kasya–of Daksa; adhvaram–to the sacrifice; iyatuh–did go.
Both Lord Brahma and Visnu had already known that such events would
occur in the sacrificial arena of Daksa, and knowing beforehand, they did
not go to the sacrifice.TEXT 4
tad akarnya vibhuh praha
tejiyasi krtagasi
ksemaya tatra sa bhuyan
na prayena bubhusatam
tat–the events related by the demigods and the others; akarnya–after
hearing; vibhuh–Lord Brahma; praha–replied; tejiyasi–a great
personality; krta-agasi–has been offended; ksemaya–for your happiness;
tatra–in that way; sa–that; bhuyat na–is not conducive; prayena–
generally; bubhusatam–desire to exist.
When Lord Brahma heard everything from the demigods and the members
who had attended the sacrifice, he replied: You cannot be happy in
executing a sacrifice if you blaspheme a great personality and thereby
offend his lotus feet. You cannot have happiness in that way.TEXT 5
athapi yuyam krta-kilbisa bhavam
ye barhiso bhaga-bhajam paraduh
prasadayadhvam parisuddha-cetasa
ksipra-prasadam pragrhitanghri-padmam
atha api–still; yuyam–all of you; krta-kilbisah–having committed
offenses; bhavam–Lord Siva; ye–all of you; barhisah–of the sacrifice;
bhaga-bhajam–entitled to a share; paraduh–have excluded;
prasadayadhvam–all of you should satisfy; parisuddha-cetasa–without
mental reservations; ksipra-prasadam–quick mercy; pragrhita-anghripadmam–
his lotus feet having been taken shelter of.
You have excluded Lord Siva from taking part in the sacrificial
results, and therefore you are all offenders at his lotus feet. Still, if
you go without mental reservations and surrender unto him and fall down
at his lotus feet, he will be very pleased.TEXT 6
asasana jivitam adhvarasya
lokah sa-palah kupite na yasmin
tam asu devam priyaya vihinam
ksamapayadhvam hrdi viddham duruktaih
asasanah–wishing to ask; jivitam–for the duration; adhvarasya–of
the sacrifice; lokah–all the planets; sa-palah–with their controllers;
kupite–when angered; na–not; yasmin–whom; tam–that; asu–at once;
devam–Lord Siva; priyaya–of his dear wife; vihinam–having been
deprived; ksamapayadhvam–beg his pardon; hrdi–in his heart; viddham–
very much afflicted; duruktaih–by unkind words.
Lord Brahma also advised them that Lord Siva is so powerful that by
his anger all the planets and their chief controllers can be destroyed
immediately. Also, he said that Lord Siva was especially sorry because he
had recently lost his dear wife and was also very much afflicted by the
unkind words of Daksa. Under the circumstances, Lord Brahma suggested, it
would behoove them to go at once and beg his pardon.
naham na yajno na ca yuyam anye
ye deha-bhajo munayas ca tattvam
viduh pramanam bala-viryayor va
yasyatma-tantrasya ka upayam vidhitset
na–not; aham–I; na–nor; yajnah–Indra; na–nor; ca–and; yuyam–all
of you; anye–others; ye–who; deha-bhajah–of those who bear material
bodies; munayah–the sages; ca–and; tattvam–the truth; viduh–know;
pramanam–the extent; bala-viryayoh–of the strength and power; va–or;
yasya–of Lord Siva; atma-tantrasya–of Lord Siva, who is self-dependent;
kah–what; upayam–means; vidhitset–should wish to devise.
Lord Brahma said that no one, not even himself, Indra, all the members
assembled in the sacrificial arena, or all the sages, could know how
powerful Lord Siva is. Under the circumstances, who would dare to commit
an offense at his lotus feet?.TEXT 8
sa ittham adisya suran ajas tu taih
samanvitah pitrbhih sa-prajesaih
yayau sva-dhisnyan nilayam pura-dvisah
kailasam adri-pravaram priyam prabhoh
sah–he (Brahma); ittham–thus; adisya–after instructing; suran–the
demigods; ajah–Lord Brahma; tu–then; taih–those; samanvitah–followed;
pitrbhih–by the Pitas; sa-prajesaih–along with the lords of the living
entities; yayau–went; sva-dhisnyat–from his own place; nilayam–the
abode; pura-dvisah–of Lord Siva; kailasam–Kailasa; adri-pravaram–the
best among mountains; priyam–dear; prabhoh–of the lord (Siva).
After thus instructing all the demigods, the Pitas and the lords of
the living entities, Lord Brahma took them with him and left for the
abode of Lord Siva, known as the Kailasa Hill.TEXT 9
siddhair naretaraih
justam kinnara-gandharvair
apsarobhir vrtam sada
janma–birth; ausadhi–herbs; tapah–austerity; mantra–Vedic hymns;
yoga–mystic yoga practices; siddhaih–with perfected beings; naraitaraih–
by demigods; justam–enjoyed; kinnara-gandharvaih–by Kinnaras
and Gandharvas; apsarobhih–by Apsaras; vrtam–full of; sada–always.
The abode known as Kailasa is full of different herbs and vegetables,
and it is sanctified by Vedic hymns and mystic yoga practice. Thus the
residents of that abode are demigods by birth and have all mystic powers.
Besides them there are other human beings, who are known as Kinnaras and
Gandharvas and are accompanied by their beautiful wives, who are known as
Apsaras, or angels.
nana-manimayaih srngair
nana–different kinds; mani–jewels; mayaih–made of; srngaih–with
the peaks; nana-dhatu-vicitritaih–decorated with various minerals; nana-
-various; druma–trees; lata–creepers; gulmaih–plants; nana–various;
mrga-gana–by groups of deer; avrtaih–inhabited by.
Kailasa is full of mountains filled with all kinds of valuable jewels
and minerals and surrounded by all varieties of valuable trees and
plants. The top of the hill is nicely decorated by various types of deer.
ramanam viharantinam
ramanaih siddha-yositam
nana–various; amala–transparent; prasravanaih–with waterfalls;
nana–various; kandara–caves; sanubhih–with summits; ramanam–giving
pleasure; viharantinam–sporting; ramanaih–with their lovers; siddhayositam–
of the damsels of the mystics.
There are many waterfalls, and in the mountains there are many
beautiful caves in which the very beautiful wives of the mystics are
plavitai rakta-kanthanam
kujitais ca patattrinam
mayura–peacocks; keka–with the cries; abhirutam–resounding; mada–
by intoxication; andha–blinded; ali–by the bees; vimurcchitam–
resounded; plavitaih–with the singing; rakta-kanthanam–of the cuckoos;
kujitaih–with the whispering; ca–and; patattrinam–of other birds.
On Kailasa Hill there is always the rhythmical sound of the peacocks’
sweet vibrations and the bees’ humming. Cuckoos are always singing, and
other birds whisper amongst themselves.
ahvayantam ivoddhastair
dvijan kama-dughair drumaih
vrajantam iva matangair
grnantam iva nirjharaih
ahvayantam–calling; iva–as if; ut-hastaih–with upraised hands
(branches); dvijan–the birds; kama-dughaih–yielding desires; drumaih–
with trees; vrajantam–moving; iva–as if; matangaih–by elephants;
grnantam–resounding; iva–as if; nirjharaih–by the waterfalls.
There are tall trees with straight branches that appear to call the
sweet birds, and when herds of elephants pass through the hills, it
appears that the Kailasa Hill moves with them. When the waterfalls
resound, it appears that Kailasa Hill does also.
TEXTS 14-15
mandaraih parijatais ca
saralais copasobhitam
tamalaih sala-talais ca
cutaih kadambair nipais ca
kundaih kurabakair api
mandaraih–with mandaras; parijataih–with parijatas; ca–and;
saralaih–with saralas; ca–and; upasobhitam–decorated; tamalaih–with
tamala trees; sala-talaih–with salas and talas; ca–and; kovidara-asanaarjunaih–
kovidaras, asanas (vijaya-saras) and arjuna trees
(kancanarakas); cutaih–with cutas (a species of mango); kadambaih–with
kadambas; nipaih–with nipas (dhuli-kadambas); ca–and; naga-punnagacampakaih–
with nagas, punnagas and campakas; patala-asoka-bakulaih–with
patalas, asokas and bakulas; kundaih–with kundas; kurabakaih–with
kurabakas; api–also.
The whole of Kailasa Hill is decorated with various kinds of trees, of
which the following names may be mentioned: mandara, parijata, sarala,
tamala, tala, kovidara, asana, arjuna, amra-jati (mango), kadamba, dhulikadamba,
naga, punnaga, campaka, patala, asoka, bakula, kunda and
kurabaka. The entire hill is decorated with such trees, which produce
flowers with fragrant aromas.
svarnarna-sata-patrais ca
kubjakair mallikabhis ca
madhavibhis ca manditam
svarnarna–golden colored; sata-patraih–with lotuses; ca–and; vararenuka-
jatibhih–with varas, renukas and malatis; kubjakaih–with
kubjakas; mallikabhih–with mallikas; ca–and; madhavibhih–with
madhavis; ca–and; manditam–decorated.
There are other trees also which decorate the hill, such as the golden
lotus flower, the cinnamon tree, malati, kubja, mallika and madhavi.
bhurjair osadhibhih pugai
rajapugais ca jambubhih
panasa-udumbara-asvattha-plaksa-nyagrodha-hingubhih–with panasas
(jackfruit trees), udumbaras, asvatthas, plaksas, nyagrodhas and trees
producing asafetida; bhurjaih–with bhurjas; osadhibhih–with betel nut
trees; pugaih–with pugas; rajapugaih–with rajapugas; ca–and;
jambubhih–with jambus.
Kailasa Hill is also decorated with such trees as kata, jackfruit,
julara, banyan trees, plaksas, nyagrodhas and trees producing asafetida.
Also there are trees of betel nuts and bhurja-patra, as well as rajapuga,
blackberries and similar other trees.
druma-jatibhir anyais ca
rajitam venu-kicakaih
kharjura-amrataka-amra-adyaih–with kharjuras, amratakas, amras and
others; priyala-madhuka-ingudaih–with priyalas, madhukas and ingudas;
druma-jatibhih–with varieties of trees; anyaih–other; ca–and; rajitam-
decorated; venu-kicakaih–with venus (bamboos) and kicakas (hollow
There are mango trees, priyala, madhuka and inguda. Besides these
there are other trees, like thin bamboos, kicaka and varieties of other
bamboo trees, all decorating the tract of Kailasa Hill.
TEXTS 19-20
nalinisu kalam kujatkhaga-
mrgaih sakhamrgaih krodair
mrgendrair rksa-salyakaih
gavayaih sarabhair vyaghrai
rurubhir mahisadibhih
kumuda–kumuda; utpala–utpala; kahlara–kahlara; satapatra–lotuses;
vana–forest; rddhibhih–being covered with; nalinisu–in the lakes;
kalam–very sweetly; kujat–whispering; khaga–of birds; vrnda–groups;
upasobhitam–decorated with; mrgaih–with deer; sakha-mrgaih–with
monkeys; krodaih–with boars; mrga-indraih–with lions; rksa-salyakaih–
with rksas and salyakas; gavayaih–with forest cows; sarabhaih–with
forest asses; vyaghraih–with tigers; rurubhih–with small deer; mahisaadibhih–
with buffalo, etc.
There are different kinds of lotus flowers, such as kumuda, utpala and
satapatra. The forest appears to be a decorated garden, and the small
lakes are full of various kinds of birds who whisper very sweetly. There
are many kinds of other animals also, like deer, monkeys, boars, lions,
rksas, salyakas, forest cows, forest asses, tigers, small deer, buffalo
and many other animals, who are fully enjoying their lives.
nirjustam vrka-nabhibhih
karnantra–by the karnantra; ekapada–the ekapada; asvasyaih–by the
asvasya; nirjustam–fully enjoyed; vrka-nabhibhih–by the vrka and nabhi,
or kasturi deer; kadali–of banana trees; khanda–with groups; samruddha-
covered; nalini–of small lakes filled with lotus flowers; pulina–with
the sandy banks; sriyam–very beautiful.
There are varieties of deer, such as karnantra, ekapada, asvasya, vrka
and kasturi, the deer which bears musk. Besides the deer there are many
banana trees which decorate the small hillside lakes very nicely.
paryastam nandaya satyah
vilokya bhutesa-girim
vibudha vismayam yayuh
paryastam–surrounded; nandaya–by the Nanda; satyah–of Sati; snana–
by the bathing; punya-tara–especially flavored; udaya–with water;
vilokya–after seeing; bhuta-isa–of Bhutesa (the lord of the ghosts,
Lord Siva); girim–the mountain; vibudhah–the demigods; vismayam–
wonder; yayuh–obtained.
There is a small lake named Alakananda in which Sati used to take her
bath, and that lake is especially auspicious. All the demigods, after
seeing the specific beauty of Kailasa Hill, were struck with wonder at
the great opulence to be found there.TEXT 23
dadrsus tatra te ramyam
alakam nama vai purim
vanam saugandhikam capi
yatra tan-nama pankajam
dadrsuh–saw; tatra–there (in Kailasa); te–they (the demigods);
ramyam–very attractive; alakam–Alaka; nama–known as; vai–indeed;
purim–abode; vanam–forest; saugandhikam–Saugandhika; ca–and; api–
even; yatra–in which place; tat-nama–known by that name; pankajam–
species of lotus flowers.
Thus the demigods saw the wonderfully beautiful region known as Alaka
in the forest known as Saugandhika, which means “full of fragrance.” The
forest is known as Saugandhika because of its abundance of lotus flowers.TEXT 24
nanda calakananda ca
saritau bahyatah purah
nanda–the Nanda; ca–and; alakananda–the Alakananda; ca–and;
saritau–two rivers; bahyatah–outside; purah–from the city; tirthapada–
of the Supreme Personality of Godhead; pada-ambhoja–of the lotus
feet; rajasa–by the dust; ativa–exceedingly; pavane–sanctified.
They also saw the two rivers named Nanda and Alakananda. These two
rivers are sanctified by the dust of the lotus feet of the Supreme
Personality of Godhead, Govinda.
yayoh sura-striyah ksattar
avaruhya sva-dhisnyatah
kridanti pumsah sincantyo
vigahya rati-karsitah
yayoh–in both of which (rivers); sura-striyah–the celestial damsels
along with their husbands; ksattah–O Vidura; avaruhya–descending; svadhisnyatah–
from their own airplanes; kridanti–they play; pumsah–their
husbands; sincantyah–sprinkling with water; vigahya–after entering (the
water); rati-karsitah–whose enjoyment has become diminished.
My dear .ksatta, Vidura, the celestial damsels come down to those
rivers in their airplanes with their husbands, and after sexual
enjoyment, they enter the water and enjoy sprinkling their husbands with
water.TEXT 26
yayos tat-snana-vibhrastanava-
vitrso ‘pi pibanty ambhah
payayanto gaja gajih
yayoh–in both of which rivers; tat-snana–by the bathing of them (the
damsels of the heavenly planets); vibhrasta–fallen off; nava–fresh;
kunkuma–with kunkuma powder; pinjaram–yellow; vitrsah–not being
thirsty; api–even; pibanti–drink; ambhah–the water; payayantah–
causing to drink; gajah–the elephants; gajih–the female elephants.
After the damsels of the heavenly planets bathe in the water, it
becomes yellowish and fragrant due to the kunkuma from their bodies. Thus
the elephants come to bathe there with their wives, the she-elephants,
and they also drink the water, although they are not thirsty.
justam punyajana-stribhir
yatha kham satadid-ghanam
tara-hema–of pearls and gold; maha-ratna–valuable jewels; vimana–of
airplanes; sata–with hundreds; sankulam–crowded; justam–occupied,
enjoyed; punyajana-stribhih–by the wives of the Yaksas; yatha–as; kham-
-the sky; sa-tadit-ghanam–with the lightning and the clouds.
The airplanes of the heavenly denizens are bedecked with pearls, gold
and many valuable jewels. The heavenly denizens are compared to clouds in
the sky decorated with occasional flashes of electric lightning.TEXT 28
hitva yaksesvara-purim
vanam saugandhikam ca tat
drumaih kama-dughair hrdyam
hitva–passing over; yaksa-isvara–the lord of the Yaksas (Kuvera);
purim–the abode; vanam–the forest; saugandhikam–named Saugandhika; ca-
-and; tat–that; drumaih–with trees; kama-dughaih–yielding desires;
hrdyam–attractive; citra–variegated; malya–flowers; phala–fruits;
While traveling, the demigods passed over the forest known as
Saugandhika, which is full of varieties of flowers, fruits and desire
trees. While passing over the forest, they also saw the regions of
Yaksesvara.TEXT 29
rakta–reddish; kantha–necks; khaga-anika–of many birds; svara–with
the sweet sounds; mandita–decorated; sat-padam–bees; kalahamsa-kula–of
groups of swans; prestham–very dear; khara-danda–lotus flowers; jalaasayam–
In that celestial forest there were many birds whose necks were
colored reddish and whose sweet sounds mixed with the humming of the
bees. The lakes were abundantly decorated with crying swans as well as
strong-stemmed lotus flowers.TEXT 30
adhi punyajana-strinam
muhur unmathayan manah
vana-kunjara–by wild elephants; sanghrsta–rubbed against;
haricandana–the sandalwood trees; vayuna–by the breeze; adhi–further;
punyajana-strinam–of the wives of the Yaksas; muhuh–again and again;
unmathayat–agitating; manah–the minds.
All these atmospheric influences unsettled the forest elephants who
flocked together in the sandalwood forest, and the blowing wind agitated
the minds of the damsels there for further sexual enjoyment.TEXT 31
vapya utpala-malinih
praptam kimpurusair drstva
ta arad dadrsur vatam
vaidurya-krta–made of vaidurya; sopanah–staircases; vapyah–lakes;
utpala–of lotus flowers; malinih–containing rows; praptam–inhabited;
kimpurusaih–by the Kimpurusas; drstva–after seeing; te–those demigods;
arat–not far away; dadrsuh–saw; vatam–a banyan tree.
They also saw that the bathing ghatas and their staircases were made
of vaidurya-mani. The water was full of lotus flowers. Passing by such
lakes, the demigods reached a place where there was a great banyan tree.
sa yojana-satotsedhah
nirnidas tapa-varjitah
sah–that banyan tree; yojana-sata–one hundred yojanas (eight hundred
miles); utsedhah–height; pada-una–less by a quarter (six hundred
miles); vitapa–by the branches; ayatah–spread out; paryak–all around;
krta–made; acala–unshaken; chayah–the shadow; nirnidah–without bird
nests; tapa-varjitah–without heat.
That banyan tree was eight hundred miles high, and its branches spread
over six hundred miles around. The tree cast a fine shade which
permanently cooled the temperature, yet there was no noise of birds.TEXT 33
tasmin maha-yogamaye
mumuksu-sarane surah
dadrsuh sivam asinam
tyaktamarsam ivantakam
tasmin–under that tree; maha-yoga-maye–having many sages engaged in
meditation on the Supreme; mumuksu–of those who desire liberation;
sarane–the shelter; surah–the demigods; dadrsuh–saw; sivam–Lord Siva;
asinam–seated; tyakta-amarsam–having given up anger; iva–as; antakam–
eternal time.
The demigods saw Lord Siva sitting under that tree, which was
competent to give perfection to mystic yogis and deliver all people. As
grave as time eternal, he appeared to have given up all anger.TEXT 34
sanandanadyair maha-siddhaih
santaih samsanta-vigraham
upasyamanam sakhya ca
bhartra guhyaka-raksasam
sanandana-adyaih–the four Kumaras, headed by Sanandana; mahasiddhaih–
liberated souls; santaih–saintly; samsanta-vigraham–the grave
and saintly Lord Siva; upasyamanam–was being praised; sakhya–by Kuvera;
ca–and; bhartra–by the master; guhyaka-raksasam–of the Guhyakas and
the Raksasas.
Lord Siva sat there, surrounded by saintly persons like Kuvera, the
master of the Guhyakas, and the four Kumaras, who were already liberated
souls. Lord Siva was grave and saintly.TEXT 35
asthitam tam adhisvaram
carantam visva-suhrdam
vatsalyal loka-mangalam
vidya–knowledge; tapah–austerity; yoga-patham–the path of
devotional service; asthitam–situated; tam–him (Lord Siva); adhisvaram-
-the master of the senses; carantam–performing (austerity, etc.); visvasuhrdam–
the friend of the whole world; vatsalyat–out of full affection;
loka-mangalam–auspicious for everyone.
The demigods saw Lord Siva situated in his perfection as the master of
the senses, knowledge, fruitive activities and the path of achieving
perfection. He was the friend of the entire world, and by virtue of his
full affection for everyone, he was very auspicious.TEXT 36
lingam ca tapasabhistam
angena sandhyabhra-ruca
candra-lekham ca bibhratam
lingam–symptom; ca–and; tapasa-abhistam–desired by Saivite
ascetics; bhasma–ashes; danda–staff; jata–matted hair; ajinam–
antelope skin; angena–with his body; sandhya-abhra–reddish; ruca–
colored; candra-lekham–the crest of a half-moon; ca–and; bibhratam–
He was seated on a deerskin and was practicing all forms of austerity.
Because his body was smeared with ashes, he looked like an evening cloud.
On his hair was the sign of a half-moon, a symbolic representation.TEXT 37
upavistam darbhamayyam
brsyam brahma sanatanam
naradaya pravocantam
prcchate srnvatam satam
upavistam–seated; darbha-mayyam–made of darbha, straw; brsyam–on a
mattress; brahma–the Absolute Truth; sanatanam–the eternal; naradaya–
unto Narada; pravocantam–speaking; prcchate–asking; srnvatam–
listening; satam–of the great sages.
He was seated on a straw mattress and speaking to all present,
including the great sage Narada, to whom he specifically spoke about the
Absolute Truth.TEXT 38
krtvorau daksine savyam
pada-padmam ca januni
bahum prakosthe ‘ksa-malam
asinam tarka-mudraya
krtva–having placed; urau–thigh; daksine–at the right; savyam–the
left; pada-padmam–lotus feet; ca–and; januni–on his knee; bahum–hand;
prakosthe–in the end of the right hand; aksa-malam–rudraksa beads;
asinam–sitting; tarka-mudraya–with the mudra of argument.
His left leg was placed on his right thigh, and his left hand was
placed on his left thigh. In his right hand he held rudraksa beads. This
sitting posture is called virasana. He sat in the virasana posture, and
his finger was in the mode of argument.TEXT 39
tam brahma-nirvana-samadhim asritam
vyupasritam girisam yoga-kaksam
sa-loka-pala munayo manunam
adyam manum pranjalayah pranemuh
tam–him (Lord Siva); brahma-nirvana–in brahmananda; samadhim–in
trance; asritam–absorbed; vyupasritam–leaning on; girisam–Lord Siva;
yoga-kaksam–having his left knee firmly fixed with a knotted cloth; saloka-
palah–along with the demigods (headed by Indra); munayah–the
sages; manunam–of all thinkers; adyam–the chief; manum–thinker;
pranjalayah–with folded palms; pranemuh–offered respectful obeisances.
All the sages and demigods, headed by Indra, offered their respectful
obeisances unto Lord Siva with folded hands. Lord Siva was dressed in
saffron garments and absorbed in trance, thus appearing to be the
foremost of all sages.TEXT 40
sa tupalabhyagatam atma-yonim
surasuresair abhivanditanghrih
utthaya cakre sirasabhivandanam
arhattamah kasya yathaiva visnuh
sah–Lord Siva; tu–but; upalabhya–seeing; agatam–had arrived; atmayonim–
Lord Brahma; sura-asura-isaih–by the best of the demigods and
demons; abhivandita-anghrih–whose feet are worshiped; utthaya–standing
up; cakre–made; sirasa–with his head; abhivandanam–respectful;
arhattamah–Vamanadeva; kasya–of Kasyapa; yatha eva–just as; visnuh–
Lord Siva’s lotus feet were worshiped by both the demigods and demons,
but still, in spite of his exalted position, as soon as he saw that Lord
Brahma was there among all the other demigods, he immediately stood up
and offered him respect by bowing down and touching his lotus feet, just
as Vamanadeva offered His respectful obeisances to Kasyapa Muni.TEXT 41
tathapare siddha-gana maharsibhir
ye vai samantad anu nilalohitam
namaskrtah praha sasanka-sekharam
krta-pranamam prahasann ivatmabhuh
tatha–so; apare–the others; siddha-ganah–the Siddhas; maha-rsibhih-
-along with the great sages; ye–who; vai–indeed; samantat–from all
sides; anu–after; nilalohitam–Lord Siva; namaskrtah–making obeisances;
praha–said; sasanka-sekharam–to Lord Siva; krta-pranamam–having made
obeisances; prahasan–smiling; iva–as; atmabhuh–Lord Brahma.
All the sages who were sitting with Lord Siva, such as Narada and
others, also offered their respectful obeisances to Lord Brahma. After
being so worshiped, Lord Brahma, smiling, began to speak to Lord Siva.TEXT 42
jane tvam isam visvasya
jagato yoni-bijayoh
sakteh sivasya ca param
yat tad brahma nirantaram
brahma uvaca–Lord Brahma said; jane–I know; tvam–you (Lord Siva);
isam–the controller; visvasya–of the entire material manifestation;
jagatah–of the cosmic manifestation; yoni-bijayoh–of both the mother
and father; sakteh–of potency; sivasya–of Siva; ca–and; param–the
Supreme; yat–which; tat–that; brahma–without change; nirantaram–with
no material qualities.
Lord Brahma said: My dear Lord Siva, I know that you are the
controller of the entire material manifestation, the combination father
and mother of the cosmic manifestation, and the Supreme Brahman beyond
the cosmic manifestation as well. I know you in that way.TEXT 43
tvam eva bhagavann etac
chiva-saktyoh svarupayoh
visvam srjasi pasy atsi
kridann urna-pato yatha
tvam–you; eva–certainly; bhagavan–O my lord; etat–this; sivasaktyoh–
being situated in your auspicious energy; svarupayoh–by your
personal expansion; visvam–this universe; srjasi–create; pasi–
maintain; atsi–annihilate; kridan–working; urna-patah–spider’s web;
yatha–just like.
My dear lord, you create this cosmic manifestation, maintain it, and
annihilate it by expansion of your personality, exactly as a spider
creates, maintains and winds up its web.TEXT 44
tvam eva dharmartha-dughabhipattaye
daksena sutrena sasarjithadhvaram
tvayaiva loke ‘vasitas ca setavo
yan brahmanah sraddadhate dhrta-vratah
tvam–Your Lordship; eva–certainly; dharma-artha-dugha–benefit
derived from religion and economic development; abhipattaye–for their
protection; daksena–by Daksa; sutrena–making him the cause; sasarjitha-
-created; adhvaram–sacrifices; tvaya–by you; eva–certainly; loke–in
this world; avasitah–regulated; ca–and; setavah–respect for the
varnasrama institution; yan–which; brahmanah–the brahmanas;
sraddadhate–respect very much; dhrta-vratah–taking it as a vow.
My dear lord, Your Lordship has introduced the system of sacrifices
through the agency of Daksa, and thus one may derive the benefits of
religious activities and economic development. Under your regulative
principles, the institution of the four varnas and asramas is respected.
The brahmanas therefore vow to follow this system strictly.TEXT 45
tvam karmanam mangala mangalanam
kartuh sva-lokam tanuse svah param va
amangalanam ca tamisram ulbanam
viparyayah kena tad eva kasyacit
tvam–Your Lordship; karmanam–of the prescribed duties; mangala–O
most auspicious; mangalanam–of the auspicious; kartuh–of the performer;
sva-lokam–respective higher planetary systems; tanuse–expand; svah–
heavenly planets; param–transcendental world; va–or; amangalanam–of
the inauspicious; ca–and; tamisram–the name of a particular hell;
ulbanam–ghastly; viparyayah–the opposite; kena–why; tat eva–certainly
that; kasyacit–for someone.
O most auspicious lord, you have ordained the heavenly planets, the
spiritual Vaikuntha planets and the impersonal Brahman sphere as the
respective destinations of the performers of auspicious activities.
Similarly, for others, who are miscreants, you have destined different
kinds of hells which are horrible and ghastly. Yet sometimes it is found
that their destinations are just the opposite. It is very difficult to
ascertain the cause of this.TEXT 46
na vai satam tvac-caranarpitatmanam
bhutesu sarvesv abhipasyatam tava
bhutani catmany aprthag-didrksatam
prayena roso ‘bhibhaved yatha pasum
na–not; vai–but; satam–of the devotees; tvat-carana-arpita-atmanam-
-of those who are completely surrendered at your lotus feet; bhutesu–
among living entities; sarvesu–all varieties; abhipasyatam–perfectly
seeing; tava–your; bhutani–living entities; ca–and; atmani–in the
Supreme; aprthak–nondifferent; didrksatam–those who see like that;
prayena–almost always; rosah–anger; abhibhavet–takes place; yatha–
exactly like; pasum–the animals.
My dear Lord, devotees who have fully dedicated their lives unto your
lotus feet certainly observe your presence as Paramatma in each and every
being, and as such they do not differentiate between one living being and
another. Such persons treat all living entities equally. They never
become overwhelmed by anger like animals, who can see nothing without
differentiation.TEXT 47
prthag-dhiyah karma-drso durasayah
parodayenarpita-hrd-rujo ‘nisam
paran duruktair vitudanty aruntudas
tan mavadhid daiva-vadhan bhavad-vidhah
prthak–differently; dhiyah–those who are thinking; karma–fruitive
activities; drsah–observer; durasayah–mean minded; para-udayena–by
others’ flourishing condition; arpita–given up; hrt–heart; rujah–
anger; anisam–always; paran–others; duruktaih–harsh words; vitudanti–
gives pain; aruntudah–by piercing words; tan–unto them; ma–not;
avadhit–kill; daiva–by providence; vadhan–already killed; bhavat–you;
Persons who observe everything with differentiation, who are simply
attached to fruitive activities, who are mean minded, who are always
pained to see the flourishing condition of others and who thus give
distress to them by uttering harsh and piercing words have already been
killed by providence. Thus there is no need for them to be killed again
by an exalted personality like you.TEXT 48
yasmin yada puskara-nabha-mayaya
durantaya sprsta-dhiyah prthag-drsah
kurvanti tatra hy anukampaya krpam
na sadhavo daiva-balat krte kramam
yasmin–in some place; yada–when; puskara-nabha-mayaya–by the
illusory energy of Puskaranabha, the Supreme Personality of Godhead;
durantaya–insurmountable; sprsta-dhiyah–bewildered; prthak-drsah–the
same persons who see differently; kurvanti–do; tatra–there; hi–
certainly; anukampaya–out of compassion; krpam–mercy; na–never;
sadhavah–saintly persons; daiva-balat–by providence; krte–being done;
My dear lord, if in some places materialists, who are already
bewildered by the insurmountable illusory energy of the Supreme Godhead,
sometimes commit offenses, a saintly person, with compassion, does not
take this seriously. Knowing that they commit offenses because they are
overpowered by the illusory energy, he does not show his prowess to
counteract them.TEXT 49
bhavams tu pumsah paramasya mayaya
durantayasprsta-matih samasta-drk
taya hatatmasv anukarma-cetahsv
anugraham kartum iharhasi prabho
bhavan–Your Lordship; tu–but; pumsah–of the person; paramasya–the
supreme; mayaya–by the material energy; durantaya–of great potency;
asprsta–unaffected; matih–intelligence; samasta-drk–seer or knower of
everything; taya–by the same illusory energy; hata-atmasu–bewildered at
heart; anukarma-cetahsu–whose hearts are attracted by fruitive
activities; anugraham–mercy; kartum–to do; iha–in this case; arhasi–
desire; prabho–O lord.
My dear lord, you are never bewildered by the formidable influence of
the illusory energy of the Supreme Personality of Godhead. Therefore you
are omniscient and should be merciful and compassionate toward those who
are bewildered by the same illusory energy and are very much attached to
fruitive activities.TEXT 50
kurv adhvarasyoddharanam hatasya bhoh
tvayasamaptasya mano prajapateh
na yatra bhagam tava bhagino daduh
kuyajino yena makho niniyate
kuru–just execute; adhvarasya–of the sacrifice; uddharanam–complete
regularly; hatasya–killed; bhoh–O; tvaya–by you; asamaptasya–of the
unfinished sacrifice; mano–O Lord Siva; prajapateh–of Maharaja Daksa;
na–not; yatra–where; bhagam–share; tava–your; bhaginah–deserving to
take the share; daduh–did not give; ku-yajinah–bad priests; yena–by
the bestower; makhah–sacrifice; niniyate–gets the result.
My dear Lord Siva, you are a shareholder of a portion of the
sacrifice, and you are the giver of the result. The bad priests did not
deliver your share, and therefore you destroyed everything, and the
sacrifice remains unfinished. Now you can do the needful and take your
rightful share.
jivatad yajamano ‘yam
prapadyetaksini bhagah
bhrgoh smasruni rohantu
pusno dantas ca purvavat
jivatat–let him be alive; yajamanah–the performer of the sacrifice
(Daksa); ayam–this; prapadyeta–let him get back; aksini–by the eyes;
bhagah–Bhagadeva; bhrgoh–of the sage Bhrgu; smasruni–mustache;
rohantu–may grow again; pusnah–of Pusadeva; dantah–the chain of teeth;
ca–and; purva-vat–like before.
My dear lord, by your mercy the performer of the sacrifice (King
Daksa) may get back his life, Bhaga may get back his eyes, Bhrgu his
mustache, and Pusa his teeth.
devanam bhagna-gatranam
rtvijam cayudhasmabhih
asu manyo ‘stv anaturam
devanam–of the demigods; bhagna-gatranam–whose limbs are badly
broken; rtvijam–of the priests; ca–and; ayudha-asmabhih–by weapons and
by stones; bhavata–by you; anugrhitanam–being favored; asu–at once;
manyo–O Lord Siva (in an angry mood); astu–let there be; anaturam–
recovery from injuries.
O Lord Siva, may the demigods and the priests whose limbs have been
broken by your soldiers recover from the injuries by your grace.
esa te rudra bhago ‘stu
yad-ucchisto ‘dhvarasya vai
yajnas te rudra bhagena
kalpatam adya yajna-han
esah–this; te–your; rudra–O Lord Siva; bhagah–portion; astu–let
it be; yat–whatever; ucchistah–is the remainder; adhvarasya–of the
sacrifice; vai–indeed; yajnah–the sacrifice; te–your; rudra–O Rudra;
bhagena–by the portion; kalpatam–may be completed; adya–today; yajnahan–
O destroyer of the sacrifice.
O destroyer of the sacrifice, please take your portion of the
sacrifice and let the sacrifice be completed by your grace.

Sri Baagavatham Slohas..Canta 4-Chapter five-Frustration of the Sacrifice of Daksa..

December 4, 2009

maitreya uvaca
bhavo bhavanya nidhanam prajapater
asat-krtaya avagamya naradat
sva-parsada-sainyam ca tad-adhvararbhubhir
vidravitam krodham aparam adadhe
maitreyah uvaca–Maitreya said; bhavah–Lord Siva; bhavanyah–of Sati;
nidhanam–the death; prajapateh–because of Prajapati Daksa; asatkrtayah–
having been insulted; avagamya–hearing about; naradat–from
Narada; sva-parsada-sainyam–the soldiers of his own associates; ca–and;
tat-adhvara–(produced from) his (Daksa’s) sacrifice; rbhubhih–by the
Rbhus; vidravitam–were driven away; krodham–anger; aparam–unbounded;
Maitreya said: When Lord Siva heard from Narada that Sati, his wife,
was now dead because of Prajapati Daksa’s insult to her and that his
soldiers had been driven away by the Rbhu demigods, he became greatly
angry.TEXT 2
kruddhah sudastaustha-putah sa dhur-jatir
jatam tadid-vahni-satogra-rocisam
utkrtya rudrah sahasotthito hasan
gambhira-nado visasarja tam bhuvi
kruddhah–very angry; su-dasta-ostha-putah–pressing his lips with his
teeth; sah–he (Lord Siva); dhuh-jatih–having a cluster of hair on his
head; jatam–one hair; tadit–of electricity; vahni–of fire; sata–a
flame; ugra–terrible; rocisam–blazing; utkrtya–snatching; rudrah–Lord
Siva; sahasa–at once; utthitah–stood up; hasan–laughing; gambhira–
deep; nadah–sound; visasarja–dashed; tam–that (hair); bhuvi–on the
Thus Lord Siva, being extremely angry, pressed his lips with his teeth
and immediately snatched from his head a strand of hair which blazed like
electricity or fire. He stood up at once, laughing like a madman, and
dashed the hair to the ground.
tato ‘tikayas tanuva sprsan divam
sahasra-bahur ghana-ruk tri-surya-drk
karala-damstro jvalad-agni-murdhajah
kapala-mali vividhodyatayudhah
tatah–at this time; atikayah–a great personality (Virabhadra);
tanuva–with his body; sprsan–touching; divam–the sky; sahasra–a
thousand; bahuh–arms; ghana-ruk–of black color; tri-surya-drk–as
bright as three suns combined; karala-damstrah–having very fearful
teeth; jvalat-agni–(like) burning fire; murdhajah–having hair on his
head; kapala-mali–garlanded with men’s heads; vividha–various kinds;
udyata–upraised; ayudhah–equipped with weapons.
A fearful black demon as high as the sky and as bright as three suns
combined was thereby created, his teeth very fearful and the hairs on his
head like burning fire. He had thousands of arms, equipped with various
weapons, and he was garlanded with the heads of men.
tam kim karomiti grnantam aha
baddhanjalim bhagavan bhuta-nathah
daksam sa-yajnam jahi mad-bhatanam
tvam agrani rudra bhatamsako me
tam–to him (Virabhadra); kim–what; karomi–shall I do; iti–thus;
grnantam–asking; aha–ordered; baddha-anjalim–with folded hands;
bhagavan–the possessor of all opulences (Lord Siva); bhuta-nathah–the
lord of the ghosts; daksam–Daksa; sa-yajnam–along with his sacrifice;
jahi–kill; mat-bhatanam–of all my associates; tvam–you; agranih–the
chief; rudra–O Rudra; bhata–O expert in battle; amsakah–born of my
body; me–my.
When that gigantic demon asked with folded hands, “What shall I do, my
lord?” Lord Siva, who is known as Bhutanatha, directly ordered, “Because
you are born from my body, you are the chief of all my associates.
Therefore, kill Daksa and his soldiers at the sacrifice.”TEXT 5
ajnapta evam kupitena manyuna
sa deva-devam paricakrame vibhum
mene-tadatmanam asanga-ramhasa
mahiyasam tata sahah sahisnum
ajnaptah–being ordered; evam–in this manner; kupitena–angry;
manyuna–by Lord Siva (who is anger personified); sah–he (Virabhadra);
deva-devam–he who is worshiped by the demigods; paricakrame–
circumambulated; vibhum–Lord Siva; mene–considered; tada–at that time;
atmanam–himself; asanga-ramhasa–with the power of Lord Siva that cannot
be opposed; mahiyasam–of the most powerful; tata–my dear Vidura; sahah-
-strength; sahisnum–capable of coping with.
Maitreya continued: My dear Vidura, that black person was the
personified anger of the Supreme Personality of Godhead, and he was
prepared to execute the orders of Lord Siva. Thus, considering himself
capable of coping with any power offered against him, he circumambulated
Lord Siva.
anviyamanah sa tu rudra-parsadair
bhrsam nadadbhir vyanadat subhairavam
udyamya sulam jagad-antakantakam
sampradravad ghosana-bhusananghrih
anviyamanah–being followed; sah–he (Virabhadra); tu–but; rudraparsadaih–
by the soldiers of Lord Siva; bhrsam–tumultuously; nadadbhih-
-roaring; vyanadat–sounded; su-bhairavam–very fearful; udyamya–
carrying; sulam–a trident; jagat-antaka–death; antakam–killing;
sampradravat–hurried towards (the sacrifice of Daksa); ghosana–roaring;
bhusana-anghrih–with bangles on his legs.
Many other soldiers of Lord Siva followed the fierce personality in a
tumultuous uproar. He carried a great trident, fearful enough to kill
even death, and on his legs he wore bangles which seemed to roar.
athartvijo yajamanah sadasyah
kakubhy udicyam prasamiksya renum
tamah kim etat kuta etad rajo ‘bhud
iti dvija dvija-patnyas ca dadhyuh
atha–at that time; rtvijah–the priests; yajamanah–the chief person
performing the sacrifice (Daksa); sadasyah–all the persons assembled in
the sacrificial arena; kakubhi udicyam–in the northern direction;
prasamiksya–seeing; renum–the dust storm; tamah–darkness; kim–what;
etat–this; kutah–from where; etat–this; rajah–dust; abhut–has come;
iti–thus; dvijah–the brahmanas; dvija-patnyah–the wives of the
brahmanas; ca–and; dadhyuh–began to speculate.
At that time, all the persons assembled in the sacrificial arena–the
priests, the chief of the sacrificial performance, and the brahmanas and
their wives–wondered where the darkness was coming from. Later they
could understand that it was a dust storm, and all of them were full of
vata na vanti na hi santi dasyavah
pracina-barhir jivati hogra-dandah
gavo na kalyanta idam kuto rajo
loko ‘dhuna kim pralayaya kalpate
vatah–the winds; na vanti–are not blowing; na–not; hi–because;
santi–are possible; dasyavah–plunderers; pracina-barhih–old King
Barhi; jivati–is living; ha–still; ugra-dandah–who would sternly
punish; gavah–the cows; na kalyante–are not being driven; idam–this;
kutah–from where; rajah–dust; lokah–the planet; adhuna–now; kim–is
it; pralayaya–for dissolution; kalpate–to be considered ready.
Conjecturing on the origin of the storm, they said: There is no wind
blowing, and no cows are passing, nor is it possible that this dust storm
could be raised by plunderers, for there is still the strong King Barhi,
who would punish them. Where is this dust storm blowing from? Is the
dissolution of the planet now to occur?TEXT 9
prasuti-misrah striya udvigna-citta
ucur vipako vrjinasyaiva tasya
yat pasyantinam duhitrnam prajesah
sutam satim avadadhyav anagam
prasuti-misrah–headed by Prasuti; striyah–the women; udvigna-cittah-
-being very anxious; ucuh–said; vipakah–the resultant danger;
vrjinasya–of the sinful activity; eva–indeed; tasya–his (Daksa’s);
yat–because; pasyantinam–who were looking on; duhitrnam–of her
sisters; prajesah–the lord of the created beings (Daksa); sutam–his
daughter; satim–Sati; avadadhyau–insulted; anagam–completely innocent.
Prasuti, the wife of Daksa, along with the other women assembled,
became very anxious and said: This danger has been created by Daksa
because of the death of Sati, who, even though completely innocent, quit
her body as her sisters looked on.TEXT 10
yas tv anta-kale vyupta-jata-kalapah
vitatya nrtyaty uditastra-dor-dhvajan
yah–who (Lord Siva); tu–but; anta-kale–at the time of dissolution;
vyupta–having scattered; jata-kalapah–his bunch of hair; sva-sula–his
own trident; suci–on the points; arpita–pierced; dik-gajendrah–the
rulers of the different directions; vitatya–scattering; nrtyati–dances;
udita–upraised; astra–weapons; doh–hands; dhvajan–flags; ucca–loud;
atta-hasa–laughing; stanayitnu–by the thundering sound; bhinna–
divided; dik–the directions.
At the time of dissolution, Lord Siva’s hair is scattered, and he
pierces the rulers of the different directions with his trident. He
laughs and dances proudly, scattering their hands like flags, as thunder
scatters the clouds all over the world.TEXT 11
amarsayitva tam asahya-tejasam
manyu-plutam durniriksyam bhru-kutya
karala-damstrabhir udasta-bhaganam
syat svasti kim kopayato vidhatuh
amarsayitva–after causing to become angry; tam–him (Lord Siva);
asahya-tejasam–with an unbearable effulgence; manyu-plutam–filled with
anger; durniriksyam–not able to be looked at; bhru-kutya–by the
movement of his brows; karala-damstrabhih–by his fearful teeth; udastabhaganam–
having scattered the luminaries; syat–there should be; svasti-
-good fortune; kim–how; kopayatah–causing (Lord Siva) to be angry;
vidhatuh–of Brahma.
The gigantic black man bared his fearful teeth. By the movements of
his brows he scattered the luminaries all over the sky, and he covered
them with his strong, piercing effulgence. Because of the misbehavior of
Daksa, even Lord Brahma, Daksa’s father, could not have been saved from
the great exhibition of anger.
bahv evam udvigna-drsocyamane
janena daksasya muhur mahatmanah
utpetur utpatatamah sahasraso
bhayavaha divi bhumau ca paryak
bahu–much; evam–in this manner; udvigna-drsa–with nervous glances;
ucyamane–while this was being said; janena–by the persons (assembled at
the sacrifice); daksasya–of Daksa; muhuh–again and again; maha-atmanah-
-stronghearted; utpetuh–appeared; utpata-tamah–very powerful symptoms;
sahasrasah–by the thousands; bhaya-avahah–producing fear; divi–in the
sky; bhumau–on the earth; ca–and; paryak–from all sides.
While all the people talked amongst themselves, Daksa saw dangerous
omens from all sides, from the earth and from the sky.TEXT 13
tavat sa rudranucarair maha-makho
nanayudhair vamanakair udayudhaih
pingaih pisangair makarodarananaih
paryadravadbhir viduranvarudhyata
tavat–very quickly; sah–that; rudra-anucaraih–by the followers of
Lord Siva; maha-makhah–the arena of the great sacrifice; nana–various
kinds; ayudhaih–with weapons; vamanakaih–of short stature; udayudhaih–
upraised; pingaih–blackish; pisangaih–yellowish; makara-udara-ananaih–
with bellies and faces like sharks’; paryadravadbhih–running all around;
vidura–O Vidura; anvarudhyata–was surrounded.
My dear Vidura, all the followers of Lord Siva surrounded the arena of
sacrifice. They were of short stature and were equipped with various
kinds of weapons; their bodies appeared to be like those of sharks,
blackish and yellowish. They ran all around the sacrificial arena and
thus began to create disturbances.
kecid babhanjuh prag-vamsam
patni-salam tathapare
sada agnidhra-salam ca
tad-viharam mahanasam
kecit–some; babhanjuh–pulled down; prak-vamsam–the pillars of the
sacrificial pandal; patni-salam–the female quarters; tatha–also; apare-
-others; sadah–the sacrificial arena; agnidhra-salam–the house of the
priests; ca–and; tat-viharam–the house of the chief of the sacrifice;
maha-anasam–the house of the kitchen department.
Some of the soldiers pulled down the pillars which were supporting the
pandal of sacrifice, some of them entered the female quarters, some began
destroying the sacrificial arena, and some entered the kitchen and the
residential quarters.
rurujur yajna-patrani
tathaike ‘gnin anasayan
kundesv amutrayan kecid
bibhidur vedi-mekhalah
rurujuh–broke; yajna-patrani–the pots used in the sacrifice; tatha–
so; eke–some; agnin–the sacrificial fires; anasayan–extinguished;
kundesu–on the sacrificial arenas; amutrayan–passed urine; kecit–some;
bibhiduh–tore down; vedi-mekhalah–the boundary lines of the sacrificial
They broke all the pots made for use in the sacrifice, and some of
them began to extinguish the sacrificial fire. Some tore down the
boundary line of the sacrificial arena, and some passed urine on the
abadhanta munin anye
eke patnir atarjayan
apare jagrhur devan
pratyasannan palayitan
abadhanta–blocked the way; munin–the sages; anye–others; eke–some;
patnih–the women; atarjayan–threatened; apare–others; jagrhuh–
arrested; devan–the demigods; pratyasannan–near at hand; palayitan–who
were fleeing.
Some blocked the way of the fleeing sages, some threatened the women
assembled there, and some arrested the demigods who were fleeing the
bhrgum babandha maniman
virabhadrah prajapatim
candesah pusanam devam
bhagam nandisvaro ‘grahit
bhrgum–Bhrgu Muni; babandha–arrested; maniman–Maniman; virabhadrah-
-Virabhadra; prajapatim–Prajapati Daksa; candesah–Candesa; pusanam–
Pusa; devam–the demigod; bhagam–Bhaga; nandisvarah–Nandisvara;
Maniman, one of the followers of Lord Siva, arrested Bhrgu Muni, and
Virabhadra, the black demon, arrested Prajapati Daksa. Another follower,
who was named Candesa, arrested Pusa. Nandisvara arrested the demigod
sarva evartvijo drstva
sadasyah sa-divaukasah
tair ardyamanah subhrsam
gravabhir naikadhadravan
sarve–all; eva–certainly; rtvijah–the priests; drstva–after
seeing; sadasyah–all the members assembled in the sacrifice; sadivaukasah–
along with the demigods; taih–by those (stones); ardyamanah-
-being disturbed; su-bhrsam–very greatly; gravabhih–by stones; na
ekadha–in different directions; adravan–began to disperse.
There was a continuous shower of stones, and all the priests and other
members assembled at the sacrifice were put into immense misery. For fear
of their lives, they dispersed in different directions.
juhvatah sruva-hastasya
smasruni bhagavan bhavah
bhrgor lulunce sadasi
yo ‘hasac chmasru darsayan
juhvatah–offering sacrificial oblations; sruva-hastasya–with the
sacrificial ladle in his hand; smasruni–the mustache; bhagavan–the
possessor of all opulences; bhavah–Virabhadra; bhrgoh–of Bhrgu Muni;
lulunce–tore out; sadasi–in the midst of the assembly; yah–who (Bhrgu
Muni); ahasat–had smiled; smasru–his mustache; darsayan–showing.
Virabhadra tore off the mustache of Bhrgu, who was offering the
sacrificial oblations with his hands in the fire.
bhagasya netre bhagavan
patitasya rusa bhuvi
ujjahara sada-stho ‘ksna
yah sapantam asusucat
bhagasya–of Bhaga; netre–both eyes; bhagavan–Virabhadra; patitasya-
-having been thrust; rusa–with great anger; bhuvi–on the ground;
ujjahara–plucked out; sada-sthah–while situated in the assembly of the
Visvasrks; aksna–by the movement of his eyebrows; yah–who (Bhaga);
sapantam–(Daksa) who was cursing (Lord Siva); asusucat–encouraged.
Virabhadra immediately caught Bhaga, who had been moving his eyebrows
during Bhrgu’s cursing of Lord Siva, and out of great anger thrust him to
the ground and forcibly put out his eyes.
pusno hy apatayad dantan
kalingasya yatha balah
sapyamane garimani
yo ‘hasad darsayan datah
pusnah–of Pusa; hi–since; apatayat–extracted; dantan–the teeth;
kalingasya–of the King of Kalinga; yatha–as; balah–Baladeva;
sapyamane–while being cursed; garimani–Lord Siva; yah–who (Pusa);
ahasat–smiled; darsayan–showing; datah–his teeth.
Just as Baladeva knocked out the teeth of Dantavakra, the King of
Kalinga, during the gambling match at the marriage ceremony of Aniruddha,
Virabhadra knocked out the teeth of both Daksa, who had shown them while
cursing Lord Siva, and Pusa, who by smiling sympathetically had also
shown his teeth.TEXT 22
akramyorasi daksasya
sita-dharena hetina
chindann api tad uddhartum
nasaknot tryambakas tada
akramya–having sat; urasi–on the chest; daksasya–of Daksa; sitadharena–
having a sharp blade; hetina–with a weapon; chindan–cutting;
api–even though; tat–that (head); uddhartum–to separate; na asaknot–
was not able; tri-ambakah–Virabhadra (who had three eyes); tada–after
Then Virabhadra, the giantlike personality, sat on the chest of Daksa
and tried to separate his head from his body with sharp weapons, but was
sastrair astranvitair evam
anirbhinna-tvacam harah
vismayam param apanno
dadhyau pasupatis ciram
sastraih–with weapons; astra-anvitaih–with hymns (mantras); evam–
thus; anirbhinna–not being cut; tvacam–the skin; harah–Virabhadra;
vismayam–bewilderment; param–greatest; apannah–was struck with;
dadhyau–thought; pasupatih–Virabhadra; ciram–for a long time.
He tried to cut the head of Daksa with hymns as well as weapons, but
still it was hard to cut even the surface of the skin of Daksa’s head.
Thus Virabhadra was exceedingly bewildered.
drstva samjnapanam yogam
pasunam sa patir makhe
yajamana-pasoh kasya
kayat tenaharac chirah
drstva–having seen; samjnapanam–for the killing of the animals in
the sacrifice; yogam–the device; pasunam–of the animals; sah–he
(Virabhadra); patih–the lord; makhe–in the sacrifice; yajamana-pasoh–
who was an animal in the form of the chief of the sacrifice; kasya–of
Daksa; kayat–from the body; tena–by that (device); aharat–severed;
sirah–his head.
Then Virabhadra saw the wooden device in the sacrificial arena by
which the animals were to have been killed. He took the opportunity of
this facility to behead Daksa.TEXT 25
sadhu-vadas tada tesam
karma tat tasya pasyatam
anyesam tad-viparyayah
sadhu-vadah–joyful exclamation; tada–at that time; tesam–of those
(followers of Lord Siva); karma–action; tat–that; tasya–of him
(Virabhadra); pasyatam–seeing; bhuta-preta-pisacanam–of the bhutas
(ghosts), pretas and pisacas; anyesam–of the others (in the party of
Daksa); tat-viparyayah–the opposite of that (an exclamation of grief).
Upon seeing the action of Virabhadra, the party of Lord Siva was
pleased and cried out joyfully, and all the bhutas, ghosts and demons
that had come made a tumultuous sound. On the other hand, the brahmanas
in charge of the sacrifice cried out in grief at the death of Daksa.
juhavaitac chiras tasmin
daksinagnav amarsitah
tad-deva-yajanam dagdhva
pratisthad guhyakalayam
juhava–sacrificed as an oblation; etat–that; sirah–head; tasmin–in
that; daksina-agnau–in the sacrificial fire on the southern side;
amarsitah–Virabhadra, being greatly angry; tat–of Daksa; deva-yajanam–
the arrangements for the sacrifice to the demigods; dagdhva–having set
fire; pratisthat–departed; guhyaka-alayam–to the abode of the Guhyakas
Virabhadra then took the head and with great anger threw it into the
southern side of the sacrificial fire, offering it as an oblation. In
this way the followers of Lord Siva devastated all the arrangements for
sacrifice. After setting fire to the whole arena, they departed for their
master’s abode, Kailasa

Sri Baagavatham Slohas..Canta 4-Chapter four-Sati Quits Her Body..

December 4, 2009

maitreya uvaca
etavad uktva virarama sankarah
patny-anga-nasam hy ubhayatra cintayan
suhrd-didrksuh parisankita bhavan
niskramati nirvisati dvidhasa sa
maitreyah uvaca–Maitreya said; etavat–so much; uktva–after
speaking; virarama–was silent; sankarah–Lord Siva; patni-anga-nasam–
the destruction of the body of his wife; hi–since; ubhayatra–in both
cases; cintayan–understanding; suhrt-didrksuh–being anxious to see her
relatives; parisankita–being afraid; bhavat–of Siva; niskramati–moving
out; nirvisati–moving in; dvidha–divided; asa–was; sa–she (Sati).
The sage Maitreya said: Lord Siva was silent after speaking to Sati,
seeing her between decisions. Sati was very much anxious to see her
relatives at her father’s house, but at the same time she was afraid of
Lord Siva’s warning. Her mind unsettled, she moved in and out of the room
as a swing moves this way and that.TEXT 2
snehad rudaty asru-kalativihvala
bhavam bhavany apratipurusam rusa
pradhaksyativaiksata jata-vepathuh
suhrt-didrksa–of the desire to see her relatives; pratighata–the
prevention; durmanah–feeling sorry; snehat–from affection; rudati–
crying; asru-kala–by drops of tears; ativihvala–very much afflicted;
bhavam–Lord Siva; bhavani–Sati; aprati-purusam–without an equal or
rival; rusa–with anger; pradhaksyati–to blast; iva–as if; aiksata–
looked at; jata-vepathuh–shaking.
Sati felt very sorry at being forbidden to go see her relatives at her
father’s house, and due to affection for them, tears fell from her eyes.
Shaking and very much afflicted, she looked at her uncommon husband, Lord
Siva, as if she were going to blast him with her vision.TEXT 3
tato vinihsvasya sati vihaya tam
sokena rosena ca duyata hrda
pitror agat straina-vimudha-dhir grhan
premnatmano yo ‘rdham adat satam priyah
tatah–then; vinihsvasya–breathing very heavily; sati–Sati; vihaya–
leaving; tam–him (Lord Siva); sokena–by bereavement; rosena–by anger;
ca–and; duyata–afflicted; hrda–with the heart; pitroh–of her father;
agat–she went; straina–by her womanly nature; vimudha–deluded; dhih–
intelligence; grhan–to the house; premna–due to affection; atmanah–of
his body; yah–who; ardham–half; adat–gave; satam–to the saintly;
Thereafter Sati left her husband, Lord Siva, who had given her half
his body due to affection. Breathing very heavily because of anger and
bereavement, she went to the house of her father. This less intelligent
act was due to her being a weak woman.TEXT 4
tam anvagacchan druta-vikramam satim
ekam tri-netranucarah sahasrasah
sa-parsada-yaksa maniman-madadayah
puro-vrsendras tarasa gata-vyathah
tam–her (Sati); anvagacchan–followed; druta-vikramam–leaving
rapidly; satim–Sati; ekam–alone; tri-netra–of Lord Siva (who has three
eyes); anucarah–the followers; sahasrasah–by thousands; sa-parsadayaksah–
accompanied by his personal associates and the Yaksas; manimatmada-
adayah–Maniman, Mada, etc.; purah-vrsa-indrah–having the Nandi
bull in front; tarasa–swiftly; gata-vyathah–without fear.
When they saw Sati leaving alone very rapidly, thousands of Lord
Siva’s disciples, headed by Maniman and Mada, quickly followed her with
his bull Nandi in front and accompanied by the Yaksas.TEXT 5
tam sarika-kanduka-darpanambujasvetatapatra-
gitayanair dundubhi-sankha-venubhir
vrsendram aropya vitankita yayuh
tam–her (Sati); sarika–pet bird; kanduka–ball; darpana–mirror;
ambuja–lotus flower; sveta-atapatra–white umbrella; vyajana–chowrie;
srak–garland; adibhih–and others; gita-ayanaih–accompanied with music;
dundubhi–drums; sankha–conchshells; venubhih–with flutes; vrsa-indram-
-on the bull; aropya–placing; vitankitah–decorated; yayuh–they went.
The disciples of Lord Siva arranged for Sati to be seated on the back
of a bull and gave her the bird which was her pet. They bore a lotus
flower, a mirror and all such paraphernalia for her enjoyment and covered
her with a great canopy. Followed by a singing party with drums,
conchshells and bugles, the entire procession was as pompous as a royal
viprarsi-justam vibudhais ca sarvasah
nisrsta-bhandam yajanam samavisat
a–from all sides; brahma-ghosa–with the sounds of the Vedic hymns;
urjita–decorated; yajna–sacrifice; vaisasam–destruction of animals;
viprarsi-justam–attended by the great sages; vibudhaih–with demigods;
ca–and; sarvasah–on all sides; mrt–clay; daru–wood; ayah–iron;
kancana–gold; darbha–kusa grass; carmabhih–skins; nisrsta–made of;
bhandam–sacrificial animals and pots; yajanam–sacrifice; samavisat–
She then reached her father’s house, where the sacrifice was being
performed, and entered the arena where everyone was chanting the Vedic
hymns. The great sages, brahmanas and demigods were all assembled there,
and there were many sacrificial animals, as well as pots made of clay,
stone, gold, grass and skin, which were all requisite for the sacrifice.TEXT 7
tam agatam tatra na kascanadriyad
vimanitam yajna-krto bhayaj janah
rte svasrr vai jananim ca sadarah
premasru-kanthyah parisasvajur muda
tam–her (Sati); agatam–having arrived; tatra–there; na–not;
kascana–anyone; adriyat–received; vimanitam–not receiving respect;
yajna-krtah–of the performer of the sacrifice (Daksa); bhayat–from
fear; janah–person; rte–except; svasrh–her own sisters; vai–indeed;
jananim–mother; ca–and; sa-adarah–with respect; prema-asru-kanthyah–
whose throats were filled with tears of affection; parisasvajuh–
embraced; muda–with glad faces.
When Sati, with her followers, reached the arena, because all the
people assembled were afraid of Daksa, none of them received her well. No
one welcomed her but her mother and sisters, who, with tears in their
eyes and with glad faces, welcomed her and talked with her very
pleasingly.TEXT 8
matra ca matr-svasrbhis ca sadaram
dattam saparyam varam asanam ca sa
nadatta pitrapratinandita sati
saudarya–of her sisters; samprasna–with the greetings; samartha–
proper; vartaya–tidings; matra–by her mother; ca–and; matr-svasrbhih–
by her aunts; ca–and; sa-adaram–along with respect; dattam–which was
offered; saparyam–worship, adoration; varam–presents; asanam–a seat;
ca–and; sa–she (Sati); na adatta–did not accept; pitra–by her father;
apratinandita–not being welcomed; sati–Sati.
Although she was received by her sisters and mother, she did not reply
to their words of reception, and although she was offered a seat and
presents, she did not accept anything, for her father neither talked with
her nor welcomed her by asking about her welfare.TEXT 9
arudra-bhagam tam aveksya cadhvaram
pitra ca deve krta-helanam vibhau
anadrta yajna-sadasy adhisvari
cukopa lokan iva dhaksyati rusa
arudra-bhagam–having no oblations for Lord Siva; tam–that; aveksya–
seeing; ca–and; adhvaram–place of sacrifice; pitra–by her father; ca–
and; deve–to Lord Siva; krta-helanam–contempt having been shown;
vibhau–to the lord; anadrta–not being received; yajna-sadasi–in the
assembly of the sacrifice; adhisvari–Sati; cukopa–became greatly angry;
lokan–the fourteen worlds; iva–as if; dhaksyati–burning; rusa–with
Present in the arena of sacrifice, Sati saw that there were no
oblations for her husband, Lord Siva. Next she realized that not only had
her father failed to invite Lord Siva, but when he saw Lord Siva’s
exalted wife, Daksa did not receive her either. Thus she became greatly
angry, so much so that she looked at her father as if she were going to
burn him with her eyes.TEXT 10
jagarha samarsa-vipannaya gira
siva-dvisam dhuma-patha-srama-smayam
sva-tejasa bhuta-ganan samutthitan
nigrhya devi jagato ‘bhisrnvatah
jagarha–began to condemn; sa–she; amarsa-vipannaya–indistinct
through anger; gira–with words; siva-dvisam–the enemy of Lord Siva;
dhuma-patha–in sacrifices; srama–by troubles; smayam–very proud; svatejasa–
by her order; bhuta-ganan–the ghosts; samutthitan–ready (to
injure Daksa); nigrhya–stopped; devi–Sati; jagatah–in the presence of
all; abhisrnvatah–being heard.
The followers of Lord Siva, the ghosts, were ready to injure or kill
Daksa, but Sati stopped them by her order. She was very angry and
sorrowful, and in that mood she began to condemn the process of
sacrificial fruitive activities and persons who are very proud of such
unnecessary and troublesome sacrifices. She especially condemned her
father, speaking against him in the presence of all.TEXT 11
devy uvaca
na yasya loke ‘sty atisayanah priyas
tathapriyo deha-bhrtam priyatmanah
tasmin samastatmani mukta-vairake
rte bhavantam katamah pratipayet
devi uvaca–the blessed goddess said; na–not; yasya–of whom; loke–
in the material world; asti–is; atisayanah–having no rival; priyah–
dear; tatha–so; apriyah–enemy; deha-bhrtam–bearing material bodies;
priya-atmanah–who is the most beloved; tasmin–towards Lord Siva;
samasta-atmani–the universal being; mukta-vairake–who is free from all
enmity; rte–except; bhavantam–for you; katamah–who; pratipayet–would
be envious.
The blessed goddess said: Lord Siva is the most beloved of all living
entities. He has no rival. No one is very dear to him, and no one is his
enemy. No one but you could be envious of such a universal being, who is
free from all enmity.TEXT 12
dosan paresam hi gunesu sadhavo
grhnanti kecin na bhavadrso dvija
gunams ca phalgun bahuli-karisnavo
mahattamas tesv avidad bhavan agham
dosan–faults; paresam–of others; hi–for; gunesu–in the qualities;
sadhavah–sadhus; grhnanti–find; kecit–some; na–not; bhavadrsah–like
you; dvija–O twice-born; gunan–qualities; ca–and; phalgun–small;
bahuli-karisnavah–greatly magnifies; mahat-tamah–the greatest persons;
tesu–among them; avidat–find; bhavan–you; agham–the fault.
Twice-born Daksa, a man like you can simply find fault in the
qualities of others. Lord Siva, however, not only finds no faults with
others’ qualities, but if someone has a little good quality, he magnifies
it greatly. Unfortunately, you have found fault with such a great soul.TEXT 13
nascaryam etad yad asatsu sarvada
mahad-vininda kunapatma-vadisu
sersyam mahapurusa-pada-pamsubhir
nirasta-tejahsu tad eva sobhanam
na–not; ascaryam–wonderful; etat–this; yat–which; asatsu–evil;
sarvada–always; mahat-vininda–the deriding of great souls; kunapa-atmavadisu–
among those who have accepted the dead body as the self; sairsyam–
envy; maha-purusa–of great personalities; pada-pamsubhih–by the
dust of the feet; nirasta-tejahsu–whose glory is diminished; tat–that;
eva–certainly; sobhanam–very good.
It is not wonderful for persons who have accepted the transient
material body as the self to engage always in deriding great souls. Such
envy on the part of materialistic persons is very good because that is
the way they fall down. They are diminished by the dust of the feet of
great personalities.TEXT 14
yad dvy-aksaram nama gireritam nrnam
sakrt prasangad agham asu hanti tat
pavitra-kirtim tam alanghya-sasanam
bhavan aho dvesti sivam sivetarah
yat–which; dvi-aksaram–consisting of two letters; nama–named; gira
iritam–merely being pronounced by the tongue; nrnam–persons; sakrt–
once; prasangat–from the heart; agham–sinful activities; asu–
immediately; hanti–destroys; tat–that; pavitra-kirtim–whose fame is
pure; tam–him; alanghya-sasanam–whose order is never neglected; bhavan-
-you; aho–oh; dvesti–envy; sivam–Lord Siva; siva-itarah–who are
Sati continued: My dear father, you are committing the greatest
offense by envying Lord Siva, whose very name, consisting of two
syllables, si and va, purifies one of all sinful activities. His order is
never neglected. Lord Siva is always pure, and no one but you envies him.TEXT 15
yat-pada-padmam mahatam mano-’libhir
nisevitam brahma-rasasavarthibhih
lokasya yad varsati casiso ‘rthinas
tasmai bhavan druhyati visva-bandhave
yat-pada-padmam–the lotus feet of whom; mahatam–of the higher
personalities; manah-alibhih–by the bees of the mind; nisevitam–being
engaged at; brahma-rasa–of transcendental bliss (brahmananda); asavaarthibhih–
seeking the nectar; lokasya–of the common man; yat–which;
varsati–he fulfills; ca–and; asisah–desires; arthinah–seeking;
tasmai–towards him (Lord Siva); bhavan–you; druhyati–are envious;
visva-bandhave–unto the friend of all living entities within the three
You are envious of Lord Siva, who is the friend of all living entities
within the three worlds. For the common man he fulfills all desires, and
because of their engagement in thinking of his lotus feet, he also
blesses higher personalities who are seeking after brahmananda
[transcendental bliss].TEXT 16
kim va sivakhyam asivam na vidus tvad anye
brahmadayas tam avakirya jatah smasane
tan-malya-bhasma-nrkapaly avasat pisacair
ye murdhabhir dadhati tac-caranavasrstam
kim va–whether; siva-akhyam–named Siva; asivam–inauspicious; na
viduh–do not know; tvat anye–other than you; brahma-adayah–Brahma and
others; tam–him (Lord Siva); avakirya–scattered; jatah–having twisted
hair; smasane–in the crematorium; tat-malya-bhasma-nr-kapali–who is
garlanded with human skulls and smeared with ashes; avasat–associated;
pisacaih–with demons; ye–who; murdhabhih–with the head; dadhati–
place; tat-carana-avasrstam–fallen from his lotus feet.
Do you think that greater, more respectable personalities than you,
such as Lord Brahma, do not know this inauspicious person who goes under
the name Lord Siva? He associates with the demons in the crematorium, his
locks of hair are scattered all over his body, he is garlanded with human
skulls and smeared with ashes from the crematorium, but in spite of all
these inauspicious qualities, great personalities like Brahma honor him
by accepting the flowers offered to his lotus feet and placing them with
great respect on their heads.TEXT 17
karnau pidhaya nirayad yad akalpa ise
dharmavitary asrnibhir nrbhir asyamane
chindyat prasahya rusatim asatim prabhus cej
jihvam asun api tato visrjet sa dharmah
karnau–both ears; pidhaya–blocking; nirayat–one should go away;
yat–if; akalpah–unable; ise–the master; dharma-avitari–the controller
of religion; asrnibhih–by irresponsible; nrbhih–persons; asyamane–
being blasphemed; chindyat–he should cut; prasahya–by force; rusatim–
vilifying; asatim–of the blasphemer; prabhuh–one is able; cet–if;
jihvam–tongue; asun–(his own) life; api–certainly; tatah–then;
visrjet–should give up; sah–that; dharmah–is the process.
Sati continued: If one hears an irresponsible person blaspheme the
master and controller of religion, one should block his ears and go away
if unable to punish him. But if one is able to kill, then one should by
force cut out the blasphemer’s tongue and kill the offender, and after
that one should give up his own life.TEXT 18
atas tavotpannam idam kalevaram
na dharayisye siti-kantha-garhinah
jagdhasya mohad dhi visuddhim andhaso
jugupsitasyoddharanam pracaksate
atah–therefore; tava–from you; utpannam–received; idam–this;
kalevaram–body; na dharayisye–I shall not bear; siti-kantha-garhinah–
who have blasphemed Lord Siva; jagdhasya–which has been eaten; mohat–by
mistake; hi–because; visuddhim–the purification; andhasah–of food;
jugupsitasya–poisonous; uddharanam–vomiting; pracaksate–declare.
Therefore I shall no longer bear this unworthy body, which has been
received from you, who have blasphemed Lord Siva. If someone has taken
food which is poisonous, the best treatment is to vomit.TEXT 19
na veda-vadan anuvartate matih
sva eva loke ramato maha-muneh
yatha gatir deva-manusyayoh prthak
sva eva dharme na param ksipet sthitah
na–not; veda-vadan–rules and regulations of the Vedas; anuvartate–
follow; matih–the mind; sve–in his own; eva–certainly; loke–in the
self; ramatah–enjoying; maha-muneh–of elevated transcendentalists;
yatha–as; gatih–the way; deva-manusyayoh–of the men and the demigods;
prthak–separately; sve–in your own; eva–alone; dharme–occupational
duty; na–not; param–another; ksipet–should criticize; sthitah–being
It is better to execute one’s own occupational duty than to criticize
others’. Elevated transcendentalists may sometimes forgo the rules and
regulations of the Vedas, since they do not need to follow them, just as
the demigods travel in space whereas ordinary men travel on the surface
of the earth.TEXT 20
karma pravrttam ca nivrttam apy rtam
vede vivicyobhaya-lingam asritam
virodhi tad yaugapadaika-kartari
dvayam tatha brahmani karma narcchati
karma–activities; pravrttam–attached to material enjoyment; ca–and;
nivrttam–materially detached; api–certainly; rtam–true; vede–in the
Vedas; vivicya–distinguished; ubhaya-lingam–symptoms of both; asritam–
directed; virodhi–contradictory; tat–that; yaugapada-eka-kartari–both
activities in one person; dvayam–two; tatha–so; brahmani–in one who is
transcendentally situated; karma–activities; na rcchati–are neglected.
In the Vedas there are directions for two kinds of activities–
activities for those who are attached to material enjoyment and
activities for those who are materially detached. In consideration of
these two kinds of activities, there are two kinds of people, who have
different symptoms. If one wants to see two kinds of activities in one
person, that is contradictory. But both kinds of activities may be
neglected by a person who is transcendentally situated.TEXT 21
ma vah padavyah pitar asmad-asthita
ya yajna-salasu na dhuma-vartmabhih
tad-anna-trptair asu-bhrdbhir idita
avyakta-linga avadhuta-sevitah
ma–are not; vah–yours; padavyah–opulences; pitah–O father; asmatasthitah–
possessed by us; yah–which (opulences); yajna-salasu–in the
sacrificial fire; na–not; dhuma-vartmabhih–by the path of sacrifices;
tat-anna-trptaih–satisfied by the foodstuff of the sacrifice; asubhrdbhih–
satisfying bodily necessities; iditah–praised; avyakta-lingah-
-whose cause is unmanifested; avadhuta-sevitah–achieved by the selfrealized
My dear father, the opulence we possess is impossible for either you
or your flatterers to imagine, for persons who engage in fruitive
activities by performing great sacrifices are concerned with satisfying
their bodily necessities by eating foodstuff offered as a sacrifice. We
can exhibit our opulences simply by desiring to do so. This can be
achieved only by great personalities who are renounced, self-realized
souls.TEXT 22
naitena dehena hare krtagaso
dehodbhavenalam alam kujanmana
vrida mamabhut kujana-prasangatas
taj janma dhig yo mahatam avadya-krt
na–not; etena–by this; dehena–by the body; hare–to Lord Siva;
krta-agasah–having committed offenses; deha-udbhavena–produced from
your body; alam alam–enough, enough; ku-janmana–with a contemptible
birth; vrida–shame; mama–my; abhut–was; ku-jana-prasangatah–from a
relationship with a bad person; tat janma–that birth; dhik–shameful;
yah–who; mahatam–of the great personalities; avadya-krt–an offender.
You are an offender at the lotus feet of Lord Siva, and unfortunately
I have a body produced from yours. I am very much ashamed of our bodily
relationship, and I condemn myself because my body is contaminated by a
relationship with a person who is an offender at the lotus feet of the
greatest personality.TEXT 23
gotram tvadiyam bhagavan vrsadhvajo
daksayanity aha yada sudurmanah
vyapeta-narma-smitam asu tadaham
vyutsraksya etat kunapam tvad-angajam
gotram–family relationship; tvadiyam–your; bhagavan–the possessor
of all opulences; vrsadhvajah–Lord Siva; daksayani–Daksayani (the
daughter of Daksa); iti–thus; aha–calls; yada–when; sudurmanah–very
morose; vyapeta–disappear; narma-smitam–my jolliness and smile; asu–
immediately; tada–then; aham–I; vyutsraksye–I shall give up; etat–
this (body); kunapam–dead body; tvat-anga-jam–produced from your body.
Because of our family relationship, when Lord Siva addresses me as
Daksayani I at once become morose, and my jolliness and my smile at once
disappear. I feel very much sorry that my body, which is just like a bag,
has been produced by you. I shall therefore give it up.TEXT 24
maitreya uvaca
ity adhvare daksam anudya satru-han
ksitav udicim nisasada santa-vak
sprstva jalam pita-dukula-samvrta
nimilya drg yoga-patham samavisat
maitreyah uvaca–Maitreya said; iti–thus; adhvare–in the arena of
sacrifice; daksam–to Daksa; anudya–speaking; satru-han–O annihilator
of enemies; ksitau–on the ground; udicim–facing north; nisasada–sat
down; santa-vak–in silence; sprstva–after touching; jalam–water; pitadukula-
samvrta–dressed in yellow garments; nimilya–closing; drk–the
vision; yoga-patham–the mystic yoga process; samavisat–became absorbed.
Maitreya the sage told Vidura: O annihilator of enemies, while thus
speaking to her father in the arena of sacrifice, Sati sat down on the
ground and faced north. Dressed in saffron garments, she sanctified
herself with water and closed her eyes to absorb herself in the process
of mystic yoga.TEXT 25
krtva samanav anilau jitasana
sodanam utthapya ca nabhi-cakratah
sanair hrdi sthapya dhiyorasi sthitam
kanthad bhruvor madhyam aninditanayat
krtva–after placing; samanau–in equilibrium; anilau–the prana and
apana airs; jita-asana–having controlled the sitting posture; sa–Sati;
udanam–the life air; utthapya–raising; ca–and; nabhi-cakratah–at the
circle in the navel; sanaih–gradually; hrdi–in the heart; sthapya–
placing; dhiya–with the intelligence; urasi–towards the pulmonary
passage; sthitam–having been placed; kanthat–through the throat;
bhruvoh–of the eyebrows; madhyam–to the middle; anindita–the blameless
(Sati); anayat–raised.
First of all she sat in the required sitting posture, and then she
carried the life air upwards and placed it in the position of equilibrium
near the navel. Then she raised her life air, mixed with intelligence, to
the heart and then gradually towards the pulmonary passage and from there
to between her eyebrows.TEXT 26
evam sva-deham mahatam mahiyasa
muhuh samaropitam ankam adarat
jihasati daksa-rusa manasvini
dadhara gatresv anilagni-dharanam
evam–thus; sva-deham–her own body; mahatam–of the great saints;
mahiyasa–most worshipful; muhuh–again and again; samaropitam–seated;
ankam–on the lap; adarat–respectfully; jihasati–wishing to give up;
daksa-rusa–due to anger towards Daksa; manasvini–voluntarily; dadhara–
placed; gatresu–on the limbs of the body; anila-agni-dharanam–
meditation on the fire and air.
Thus, in order to give up her body, which had been so respectfully and
affectionately seated on the lap of Lord Siva, who is worshiped by great
sages and saints, Sati, due to anger towards her father, began to
meditate on the fiery air within the body.TEXT 27
tatah sva-bhartus caranambujasavam
jagad-guros cintayati na caparam
dadarsa deho hata-kalmasah sati
sadyah prajajvala samadhijagnina
tatah–there; sva-bhartuh–of her husband; carana-ambuja-asavam–on
the nectar of the lotus feet; jagat-guroh–of the supreme spiritual
teacher of the universe; cintayati–meditating; na–not; ca–and; aparam-
-not other (than her husband); dadarsa–saw; dehah–her body; hatakalmasah–
taints of sin being destroyed; sati–Sati; sadyah–soon;
prajajvala–burned; samadhi-ja-agnina–by fire produced by meditation.
Sati concentrated all her meditation on the holy lotus feet of her
husband, Lord Siva, who is the supreme spiritual master of all the world.
Thus she became completely cleansed of all taints of sin and quit her
body in a blazing fire by meditation on the fiery elements.TEXT 28
tat pasyatam khe bhuvi cadbhutam mahad
ha heti vadah sumahan ajayata
hanta priya daivatamasya devi
jahav asun kena sati prakopita
tat–that; pasyatam–of those who had seen; khe–in the sky; bhuvi–on
the earth; ca–and; adbhutam–wonderful; mahat–great; ha ha–oh, oh;
iti–thus; vadah–roar; su-mahan–tumultuous; ajayata–occurred; hanta–
alas; priya–the beloved; daiva-tamasya–of the most respectable demigod
(Lord Siva); devi–Sati; jahau–quit; asun–her life; kena–by Daksa;
sati–Sati; prakopita–angered.
When Sati annihilated her body in anger, there was a tumultuous roar
all over the universe. Why had Sati, the wife of the most respectable
demigod, Lord Siva, quit her body in such a manner?TEXT 29
aho anatmyam mahad asya pasyata
prajapater yasya caracaram prajah
jahav asun yad-vimatatmaja sati
manasvini manam abhiksnam arhati
aho–oh; anatmyam–neglect; mahat–great; asya–of Daksa; pasyata–
just see; prajapateh–of the Prajapati; yasya–of whom; cara-acaram–all
living entities; prajah–offspring; jahau–gave up; asun–her body; yat–
by whom; vimata–disrespected; atma-ja–his own daughter; sati–Sati;
manasvini–voluntarily; manam–respect; abhiksnam–repeatedly; arhati–
It was astonishing that Daksa, who was Prajapati, the maintainer of
all living entities, was so disrespectful to his own daughter, Sati, who
was not only chaste but was also a great soul, that she gave up her body
because of his neglect.TEXT 30
so ‘yam durmarsa-hrdayo brahma-dhruk ca
loke ‘pakirtim mahatim avapsyati
yad-angajam svam purusa-dvid udyatam
na pratyasedhan mrtaye ‘paradhatah
sah–he; ayam–that; durmarsa-hrdayah–hardhearted; brahma-dhruk–
unworthy to be a brahmana; ca–and; loke–in the world; apakirtim–ill
fame; mahatim–extensive; avapsyati–will gain; yat-anga-jam–the
daughter of whom; svam–own; purusa-dvit–the enemy of Lord Siva;
udyatam–who was preparing; na pratyasedhat–did not prevent; mrtaye–for
death; aparadhatah–because of his offenses.
Daksa, who is so hardhearted that he is unworthy to be a brahmana,
will gain extensive ill fame because of his offenses to his daughter,
because of not having prevented her death, and because of his great envy
of the Supreme Personality of Godhead.TEXT 31
vadaty evam jane satya
drstvasu-tyagam adbhutam
daksam tat-parsada hantum
udatisthann udayudhah
vadati–were talking; evam–thus; jane–while the people; satyah–of
Sati; drstva–after seeing; asu-tyagam–the death; adbhutam–wonderful;
daksam–Daksa; tat-parsadah–the attendants of Lord Siva; hantum–to
kill; udatisthan–stood up; udayudhah–with uplifted weapons.
While people were talking among themselves about the wonderful
voluntary death of Sati, the attendants who had come with her readied
themselves to kill Daksa with their weapons.TEXT 32
tesam apatatam vegam
nisamya bhagavan bhrguh
yajna-ghna-ghnena yajusa
daksinagnau juhava ha
tesam–of them; apatatam–who were approaching; vegam–the impulse;
nisamya–after seeing; bhagavan–the possessor of all opulences; bhrguh–
Bhrgu Muni; yajna-ghna-ghnena–for killing the destroyers of the yajna;
yajusa–with hymns of the Yajur Veda; daksina-agnau–in the southern side
of the sacrificial fire; juhava–offered oblations; ha–certainly.
They came forward forcibly, but Bhrgu Muni saw the danger and,
offering oblations into the southern side of the sacrificial fire,
immediately uttered mantric hymns from the Yajur Veda by which the
destroyers of yajnic performances could be killed immediately.TEXT 33
adhvaryuna huyamane
deva utpetur ojasa
rbhavo nama tapasa
somam praptah sahasrasah
adhvaryuna–by the priest, Bhrgu; huyamane–oblations being offered;
devah–demigods; utpetuh–became manifested; ojasa–with great strength;
rbhavah–the Rbhus; nama–named; tapasa–by penance; somam–Soma;
praptah–having achieved; sahasrasah–by the thousands.
When Bhrgu Muni offered oblations in the fire, immediately many
thousands of demigods named Rbhus became manifested. All of them were
powerful, having achieved strength from Soma, the moon.TEXT 34
tair alatayudhaih sarve
pramathah saha-guhyakah
hanyamana diso bhejur
usadbhir brahma-tejasa
taih–by them; alata-ayudhaih–with weapons of firebrands; sarve–all;
pramathah–the ghosts; saha-guhyakah–along with the Guhyakas;
hanyamanah–being attacked; disah–in different directions; bhejuh–fled;
usadbhih–glowing; brahma-tejasa–by brahminical power.
When the Rbhu demigods attacked the ghosts and Guhyakas with halfburned
fuel from the yajna fire, all these attendants of Sati fled in
different directions and disappeared. This was possible simply because of
brahma-tejas, brahminical power.


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