S'RÎMAD BHÂGAVATAM

'The story of the fortunate one'

Canto 4a

The Creation of the Fourth Order, the Lord's Protection

Chapter 1  Genealogical Table of the Daughters of Manu

Chapter 2 Daksha Curses Lord S'iva

Chapter 3  Talks Between Lord S'iva and Satî

Chapter 4  Satî Quits Her Body

Chapter 5  Frustration of the Sacrifice of Daksha

Chapter 6  Brahmâ Satîsfies Lord S'iva

Chapter 7  The Sacrifice Performed by Daksha

Chapter 8  Dhruva Leaves Home for the Forest

Chapter 9 Dhruva Returns Home from the Forest

Chapter 10  Dhruva Mahârâja's Fight with the Yakshas

Chapter 11  Svâyambuva Manu Advises Dhruva Mahârâja to Stop Fighting

Chapter 12 Dhruva Mahârâja Goes Back to Godhead

Chapter 13 Description of the Descendants of Dhruva Mahârâja

Chapter 14 The Story of King Vena

Chapter 15 King Prithu's Appearance and Coronation

Chapter 16  King Prithu extolled

Chapter 17  Mahârâja Prithu Becomes Angry at the Earth

Chapter 18  Mahârâja Prithu Milks the Earth

Chapter 19 King Prithu's One Hundred Horse Sacrifices

Chapter 1 

Genealogical Table of the Daughters of Manu

(1) S'rî Maitreya said: 'Svâyambhuva Manu begot in his wife S'atarûpâ as well [as two sons] three daughters named Âkûti, Devahûti and Prasûti, as you know. (2) Although Âkûti had brothers she was handed over to the great sage Ruci on the condition that the king, who had the support of religious rites and the consent of his wife, would get the resultant son. (3) He, the most powerful great sage Ruci, was entrusted the procreation and begot in her a pair of children that were of the greatest spiritual and brahminical strength. (4) The male child of the two, Yajña ['the One of Sacrifice'], was a direct impersonation of Vishnu while the other female child Dakshinâ was His unseparable plenary portion, the goddess of Fortune [Lakshmî]. (5) The very powerful son born of the daughter was taken to the home of the very happy Svâyambhuva Manu, while Ruci kept Dakshinâ with himself. (6) The Lord and master of all sacrifice who always longed for her, married and His wife who was very pleased having Him as her husband, gave birth to twelve sons. (7) The twelve were: Tosha, Pratosha, Santosha, Bhadra, S'ânti, Idaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana. (8) In the period of Svâyambhuva they were known as the Tushita demigods, with Marîci heading the sages and Yajña as the King of the Enlightened. (9) The two sons of Manu, Priyavrata and Uttânapâda, were in that period of the greatest and their sons and grandsons spread all over. (10) My dear, concerning Svâyambhuva handing over his daughter to Kardama, you have heard me speaking in full. (11) The great personality Svâyambhuva gave Prasûti to Daksha, the son of Brahmâ, who's offspring expanded greatly over the three worlds. (12) I told you already about the nine daughters of Kardama who became the wives of nine great sages of spiritual knowledge [see 3-24]. Now hear from me my description of the generations coming from them. (13) The daughter of Kardama, the wife of Marîci also named Kalâ, gave birth to Kas'yapa and Pûrnimâ whose children spread all over the world. (14) Pûrnimâ got sons named Virajâ, Vis'vaga, o conqueror, and a daughter named Devakulyâ. By the water which washed from the Lord His lotusfeet she became the holy of the Ganges. (15) The wife of Atri Muni, named Anasûyâ, bore three very famous sons: Dattâtreya, Durvâsâ and Soma [the moongod], which are [partial] incarnations of respectively the Supersoul [Vishnu], Lord S'iva and Lord Brahmâ.'

(16) Vidura said: 'O spiritual master, tell me how in the house of Atri the chief demigods to the causes of maintenance, creation and destruction, could appear desiring to do something.'

(17) Maitreya said: 'Being inspired by Lord Brahmâ to procreate went Atri the chief of the learned in spiritual knowledge together with his wife to the great mountain named Riksha to stay there for austerities. (18) In that place in the garden of the forest there were many flowers, As'oka trees growing everywhere and the sound of the falling waters of the river the Nirvindhyâ. (19) Controlling the mind by regulating his breath the sage remained there for a hundred years standing on the one leg of non-duality, eating the air. (20) He thought: 'Taking shelter I surrender myself unto Him, may He who is for sure the master of the universe give me a son alike Himself.' (21) By the fire, issuing out of the top of the head of the sage, that was fueled by his breathcontrol, he was, practicing his austerities over the three worlds, noticed by the three principal gods. (22) With the fame of his honor spreading did the Apsaras, the munis, the Gandharvas the Siddhas, the Vidyâdharas and Nâgas, head for his place of meditation. (23) Seeing the simultaneous appearance of these demigods and great personalities lightened up the mind of the sage who had awakened on his one leg. (24) Recognizing the symbols of their own paraphernalia [drum, Kus'a grass and discus] and the bull, the swan and Garuda on which they were seated, he with folded hands fell down prostrating before them, offering his obeisances. (25) Dazzled by the glaring effulgence of their smiling faces and the apparent satisfaction from their merciful glances, the sage closed his eyes. (26-27) Fixing his heart on them he whispered the ecstatic words of the prayers that he offered the honorable predominating demigods with folded hands. Atri said: ' I bow before you the Lord Brahmâ, Lord S'iva and Lord Vishnu, who have accepted your bodies according the different millenniums in being divided to the modes of nature in the creation, destruction and maintenance of the universe. Who of you is it that has in truth been called by me? (28) Being so merciful, please explain to me in my severe doubt, how can it be so that, although being far beyond the minds of the embodied, all of you appeared here while I, for begetting a child, fixed my mind on the One Great Lord of the Primary Principle?

(29) Maitreya said: 'O mighty one, after thus hearing of the great sage his words, replied all the three chief demigods him smiling in gentle voices. (30) The gods said: 'As you have decided to, so shall it be done and not otherwise; to you whose determination was never lost, o dear brahmin, we are all of the one you were so truly meditating upon. (31) Therefore will our plenary expansions, your sons to be born, be very famous in the world, dear sage and to your great fortune they will also spread your good name.'

(32) As the husband and wife were looking on did the chief demigods, thus having offered the desired benediction being perfectly worshiped, return from there. (33) Soma appeared as a partial expansion of Lord Brahmâ, Dattâtreya as a very powerful yogî of Lord Vishnu, and Durvâsâ as a partial expansion of S'ankara [S'iva]. Hear now about the generations that came from Angirâ. (34) S'raddhâ, the wife of Angirâ, gave birth to the daughters Sinîvâlî, Kuhû and Râkâ with Anumati as the fourth one. (35) Besides them were the sons born from him very famous in the millennium of Svârocisha Manu [the second Manu after Svâyambhuva]: the mighty Utathya and Brihaspati, the full of the brahminical in person. (36) Pulastya begot in his wife Havirbhû, Âgastya, who in his next birth would be Dahrâgni [the one of the digestive fire] and Vis'ravâ the great one of austerity. (37) Of Vis'ravâ came the demigod Kuvera, the king of the Yakshas [his supernatural attendants], who was born from Idavidâ while the sons Râvana, Kumbhakarna and Vibhîshana were born from another wife [named Kes'inî]. (38) Gati, the wife of Pulaha, o devoted one, gave birth to three chaste sons [Karmas'reshthha, Varîyân and Sahishnu] who knew all about karma and were also very respectable and tolerant. (39) Kriyâ, the wife of sage Kratu, from her side brought forth sixty thousand sages after the Vâlakhilya [some Rig-veda verses], who shone with the brilliance of the brahminical [they are also known as the small ones produced from Brahmâ, surrounding the chariot of the sun]. (40) From Ûrjâ [also called Arundhatî], of the sage Vasishthha, o great one, came Citraketu as the principal of seven sons who were all great and pure sages of the Absolute Truth. (41) They were Citraketu, Suroci, Virajâ, Mitra, Ulbana, Vasubhridyâna and Dyumân. Also were there S'akti and other sons born from his other wife. (42) Also Citti [also known as S'ânti], the wife of Atharvâ, got in complete dedication to the Dadhyañca vow [the vow of meditation] a son who was called As'vas'irâ. Now hear about the generation of Bhrigu. (43) Bhrigu, greatly fortunate, begot in his wife Khyâti, the sons Dhâtâ and Vidhâtâ and a daughter named S'rî, who was of great devotion to the Lord. (44) Âyati and Niyati, two daughters of the sage Meru, were given in marriage to the two of them from whom appeared Mrikanda and also Prâna. (45) Mârkandeya Muni was born from Mrikanda and from Prâna came the great sage Vedas'irâ whose greatly powerful son named Kavi Bhârgava was also known as Us'anâ [or S'ukrâcârya]. (46-47) O Vidura, I have spoken to you about how they, all the great sages, with their descendants populated the three worlds with grandsons born from the offspring of sage Kardama. With faith hearing about this will forthwith diminish the greater of all sinful reactions.

Prasûti, a daughter of Manu, married the veritable son of Brahmâ, Daksha. (48) With Her Daksha begot sixteen lotus-eyed daughters of which thirteen were given in marriage to Dharma and one was given to Agni. (49-52) One daughter he gave to the forefathers together and one he gave to Lord S'iva the deliverer of the sinful. S'raddhâ, Maitrî, Dayâ, S'ânti, Tushthi, Pushthi, Kriyâ, Unnati, Buddhi, Medhâ, Titikshâ, Hrî and Mûrti are the names of Daksha's daughters given to Dharma, of whom S'raddhâ got S'ubha, Maitrî got Prasâda, Dayâ got Abhaya, S'ânti got Sukha, Tushthi got Muda, Pushthi got SMâyâ, Kriyâ got Yoga, Unnati got Darpa, Buddhi got Artha, Medhâ got Smriti, Titikshâ got Kshema and Hrî got Pras'raya. Mûrti, a reservoir of all good qualities, gave birth to the two sages Nara and Nârâyan. (53) The appearance of the both of them gladdened the universe and filled everyone's mind with joy; in all directions over the rivers and mountains the atmosphere became pleasant. (54-55) From the heavens musical instruments vibrated and were flowers showered from the sky, the sages satisfied chanted vedic hymns and the Gandharvas and Kinnaras began to sing. The beautiful damsels of heaven danced as all signs of good fortune were seen and the demigods, Brahmâ and the others all offered prayers of respect. (56) The gods said: 'Our obeisances unto the Supreme Original Personality, who by his own external energy created the variety of all existing that resides in Him the way masses of clouds are found in the sky and who today has appeared in the form of these sages in the house of Dharma. (57) May He, who is understood by the Vedas and who for the destruction of the calamities of the created world by the mode of goodness created us, the demigods, bestow His merciful glance, which supersedes the spotless lotus that is the home of the goddess of fortune'.

(58) O Vidura, the Supreme Lord, thus being praised by the assembled demigods finding the mercy of his glance, departed after that worship for Gandhamâdana Hill. (59) These two partial [ams'a-] incarnations of the Supreme Lord Hari, have now appeared here for mitigating the burden of the world as the two of Krishna who are the best that the Kuru and Yadu-dynasty brought forth. (60) Svâhâ [daughter of Daksha], the wife of the presiding deity of fire Agni, produced three sons: Pâvaka, Pavamâna and S'uci who feed on the oblations of sacrifice. (61) From them were forty-five fire gods produced, so that together there are in truth forty-nine of them including the fathers and grandfather. (62) By the names of these forty-nine fire-gods do the knowers of Brahmân direct themselves in their fire sacrifices. (63) Their forefathers are these Agnishvâttas, Barhishadas, Saumyas and Âjyapas; they either operate with or without fire and Svadhâ, Daksha's daughter is their actual wife. (64) From them were two daughters, Vayunâ and Dhârinî, produced who were both expert in as well the knowledge as the transcendence with the impersonal way of Brahmân. (65) The wife of Bhava [a name of S'iva], named Satî, faithfully engaged herself in the service of Bhava the demigod, but was herself, despite of her qualities and character, not able to get a similar son. (66) Her own father namely had been unfavorable with anger to the faultless one, so that she even before attaining maturity, in the connectedness of yoga had to give up her own body.

Chapter 2

Daksha Curses Lord S'iva

(1) Vidura said: 'Why did Daksha exhibit enmity towards Lord S'iva, the best among the gentle, neglecting his own daughter Satî while he cared so much about her? (2) How could he hate him who is the spiritual master of the whole world who is, with a peaceful personality and satisfied within without enmity, the greatest demigod of the universe? (3) Tell me therefore, o brahmin, the reason the father- and son-in-law did quarrel because of which Satî gave up the life that is impossible to give up.'

(4) Maitreya said: 'Formerly, were the leaders, great sages and immortal ones of the creation along with their followers and the philosophers assembled at a sacrifice. (5) Entering that great assembly there made the sages see him [Daksha], free from darkness as he was, as shining with a luster like that of the sun. (6) They, the members of the assembly along with the ones of the fire, who were impressed by his luster all, except for Lord Brahmâ and Lord S'iva, stood up from their seats. (7) Daksha, the one of all opulence, who was properly welcomed by the leaders of the assembly, made his obeisances towards the unborn one, the master of the world, and sat down upon his order. (8) Before the seated Lord S'iva who showed no respect for him he felt offended though and losing his temper he spoke to him looking with anger in his eyes. (9) 'Listen to me, o wise among the brahmins, o godly ones, o fire-gods, how I speak to you about the manners of the gentle ones and this I do not out of ignorance or jealousy. (10) He, who belongs to the rulers of the universe, has, lacking in manners, shamefully polluted and spoilt the fame of the ones following the path of the gentle ones. (11) He has accepted to be of a lower position, acting like an honest man in taking the hand of my daughter, in the presence of fire and brahmins. (12) Taking the hand of her who has eyes like that of a deer cub, he has himself the eyes of a monkey, not giving me, who is worthy of such a welcome, the honor of standing up from his seat. (13) With no respect for the rules and regulations, he, impure and proud, has broken with the code of civility; although I didn't want to, have I handed over my daughter as if the message of the Vedas would be given to a s'ûdra. (14-15) Accompanied by ghosts and demons he wanders around at the burial places where corpses are burnt, laughing and crying like a madman, with scattered hair smearing himself with the ashes of the funeral pyre. He has a garland of skulls and is ornamented with dead man's bones; only in name he is S'iva or auspicious. He is in fact inauspicious, crazy and dear to the crazy, their leader and Lord, engrossed in the mode of ignorance. (16) To him, the Lord of Ghosts, void of all cleanliness, with his heart so far off, I alas, as the supreme teacher did request, have given Satî.'

(17) Maitreya said: 'Thus abusing S'iva who remained without hostility, Daksha angry, next washed his hands and mouth with water and began to curse: (18) 'The portion of the sacrifice to the gods that the demigods have along with Indra, Upendra [the younger brother of Indra] and others, is not for the lowest of the demigods to get.' (19) Though asked by the members of the assembly not to, did he, Daksha, having cursed S'iva, leave from there going home, o Vidura, as he had grown very angry. (20) Understanding that Lord S'iva had been cursed, one of his principal associates Nandîs'vara, turned red and blind with anger and he harshly cursed Daksha and the brahmins who had allowed the cursing to happen.

(21) 'May he who in reference to the physique of this one, the non-envious Lord S'iva, bears envy and thus is stupefied by a dual vision, lose all his grip on reality. (22) He who is attracted to the householders life of pretentious religiosity and performs by the explanations of the Vedas in a desire for material happiness and fruitive action, will see his intelligence lost. (23) Let him who with the intelligence of accepting the body as the self has forgotten the knowledge of Vishnu and as an animâl is attached to sex-life, that excessive Daksha, soon have the head of a goat. (24) May those who follow Daksha in his insults and who in the nescience of their fruitive actions grew dull in their materialistic education and intelligence, time and again end up here in the ocean of material suffering. (25) Let those who are so envious with Lord S'iva and whose minds have grown slow of the enchanting flowery words of the Vedas so profuse with the scent of honey, remain attached. (26) Let those brahmins, who have taken to education, austerity and vows in order to have money and to satisfy their physical senses, wander here as beggars from door to door, eating whatever!'

(27) Hearing the words of his curse thus against the class of the twiceborn, in response Bhrigu made an insurmountable curse in line with brahmin chastising: (28) 'May anyone who takes a vow to please Lord S'iva and follows such principles, become an atheist straying away from the scriptural injunctions. (29) Let them, who have abandoned cleanliness, foolishly having their hairs long, wearing bones and covered in ashes, embark on the lead of S'iva from which one has the spiritual of finding relief in intoxication. (30) Since you in truth blaspheme the brahmins and the allegiance to Vedas, you have therefore taken shelter of the weakness of atheism. (31) In the Vedas that are for sure the auspicious eternal path of all people and which in the past have always been rigidly followed, one finds the evidence of Janârdana [the Lord as the well-wisher of all]. (32) Blaspheming that supreme and pure spirit, which is the eternal path of the truthful, you are to end up in atheism where you have your deity, the Lord of matter and the dead [S'iva as Bhûtapati]!'

(33) Maitreya said: 'Thus being spoken of in the curse of Bhrigu, did S'iva, the Supreme One, somewhat downcast, leave from there with his followers. (34) Of that, are even the fathers of mankind for thousands of years in worship, o great master, as that is how the Supreme Personality, the leader of all the wise, should be respected. (35) Purifying their hearts, taking their ceremonial concluding bath where the Ganges meets with the Yamunâ, they all went away from there to their own places.

Chapter 3 

Talks Between Lord S'iva and Satî

(1) Maitreya said: 'Thus for a long time one had the constant tension, in this manner continuing, between the son- and father-in-law. (2) When Daksha was appointed the chief of all the progenitors of mankind by Brahmâ, the supreme teacher, he became very puffed up. (3) Neglecting S'iva and his followers he, after first performing an Vâjapeya ['the drink of strength or battle'] sacrifice, began the best of sacrifices called the Brihaspati [the chief offerer of prayers and sacrifice]-sacrifice. (4) To that all the godly and learned of wisdom, the ancestors and the demigods and the nicely decorated wives accompanying their husbands, assembled. (5-7) Satî, the daughter of Daksha and wife of S'iva, heard the denizens of heaven talk about the great festival to be performed by her father and when she saw near her residence the beautiful wives of the godly ones with glittering eyes and earrings from all directions in nice dresses and fully ornamented fly about along with their husbands to go there, she highly anxious addressed her husband, the Lord and master of the Bhûtas [the ones of matter and the dead]. (8) Satî said: 'Your father-in law, Daksha, is about to begin a great sacrifice where all the godly ones are going and where we surely thus also may go to, my dearest, if you desire so. (9) Surely my sisters with their own husbands will also be going there eager to see their relatives; could you please accept to attend to that assembly with me and all the ornaments given to me? (10) Surely I will meet there with my sisters and their husbands and my affectionate aunts and my mother; for a long time I've been waiting to see them as well as the sacrificial flags raised by the great sages, o merciful one. (11) By you, as the unborn, this external manifestation created from the soul as an interaction to the three modes, appears so wonderful, nevertheless I consider myself, as a woman to your pleasure, not conversant with the truth and as your poor one, I would like to see my place of birth, o Bhava [S'iva as the Lord of existence]. (12) O immaterial, blue-throated one, surely other women ornamented and with their husbands and friends are in large numbers flying there, beautifully in the sky with their white swans carrying them high. (13) How can I be physically unaffected, o best of the demigods, as a daughter hearing of the festival taking place in the house of my father; even being uninvited one can go the house of a friend, one's husband, one's father or spiritual master, isn't it? (14) Be therefore kind unto me, o immortal one and fulfill my desire, your honor, o compassionate Lord, in the full of seeing me as the other half of your body, please be so gracious to answer my request'.

(15) The sage said: 'The deliverer from mount Kailâsa [Lord S'iva], thus adressed by his dearest, replied, being dear to his relatives, smilingly, while remembering the heart-piercing malicious words that Daksha had spoken in the presence of the guardians of the creation. (16) The great Lord said: 'What you said, my dear beauty, is certainly true: one can, even uninvited, go to friends, provided they are not finding fault or, more important, are not of anger being proud in their identifications. (17) By the six qualities of the pious of education, austerity, wealth, beauty, youth and heritage are the ones who are arrogant blinded; not looking for the glories of the great souls they lose their good sense and do they get estranged in untruth. (18) One should not go to the house of relatives and friends who, dependent in that, are disturbed like this in their minds and give their guests a cold reception regarding them with raised eyebrows and anger in their eyes. (19) One is not as hurt by the arrows of an enemy as one aggrieves in a part of one's heart because of the deceitful of the harsh words of relatives of which the one whose feelings are hurt suffers day and night. (20) It is clear that you, being of the best behavior, with your pretty face, are considered the darling of the daughters of the Prajâpati [Daksha], yet, with me not being honored by your father, will you, from being connected with me, meet with pain from him. (21) One who is distressed with a heart burning about the pious reputation of those who in their minds are always looking for the original person, is not able to rise directly to merely the standard of them as much as demons can't who envy the Lord. (22) O dear young wife of mine, the intent to mutually stand up and welcome one another with obeisances is proper, but certainly do the ones of wisdom with the intelligence unto the Supreme direct themselves to the Original Person that sits within the body and certainly not to the one who has set his mind on the body. (23) The pure consciousness known as Vâsudeva is revealed there [within] because the person is then in goodness and without covering; the Supreme Lord Vâsudeva is by me always in name respected in that because He is the transcendental. (24) Therefore your father, Daksha, and his Vis'vasrik followers present at the sacrifice are not to be met, although he gave you your body, o Satî, as he has enviously insulted me, who was innocent, with cruel words. (25) If you decide to go in neglect of my words, then things will not turn out good for you; when you are insulted by your relative, will that insult directly equal death.

Chapter 4 

Satî Quits Her Body

(1) S'rî Maitreya said: 'After saying this about the end of the body of his wife was Lord S'iva silent. Since she of S'iva saw it the both ways of being anxious as well as being afraid of seeing her relatives was she, being divided, unsure where to stand. (2) Denied in her desire to see her relatives she felt very sorry and had to shed tears out of affliction; shaking she looked at her Bhava, the unequaled one, with anger as if she would blast him. (3) Then breathing heavily she left him, the saintly one dear to her whom she had given half of her body; from her bereavement and her anger emotional she, with her heart set to her father, went to the family home in love for his embodiment, in her intelligence deluded by her womanly nature. (4) Rapidly leaving alone was Satî, who had no fear, quickly followed by Manimân and Mada with the bull Nandî in the company of the thousands of associates and Yakshas of the three eyed one [Lord S'iva] whom they understood. (5) Placed on the decorated bull, were her pet bird, ball, mirror, lotus flower, white umbrella, insectnet, garlands and other stuff taken along with her under the guidance of the music of drums, conchshells and flutes. (6) She then arrived where the sacrifice brightened by the sounds of vedic hymns was held that was attended by all the great sages and great minds that had come from everywhere for the offering with all its sacrificial animâls, pots, clay, wood, iron, gold and the grass and skins to sit on. (7) As she arrived there she was not respected in reception out of fear for the performer of the sacrifice [Daksha], except by indeed her own sisters and mother, who embraced her with reverence, gladdened faces and throats choked with tears of affection. (8) But Satî not being welcomed by her father, could not accept to be honored by the greetings of her sisters, mother and aunts who with due respect properly informed her and offered her gifts and a seat. (9) Seeing that her father was not having any oblations for S'iva and that the place of sacrifice was in contempt with the god, not receiving the Lord in the assembly of sacrifice, became Satî very angry, looking incensed as if she was going to burn the fourteen worlds with her eyes. (10) The goddess began, in the presence of all being heard, to condemn with words indistinct of anger, S'iva's opponents so proud with their troublesome sacrifices, meanwhile ordering his Bhûtas, who were ready to attack, to hold back. (11) The blessed one said: 'Having none in this world as his rival, there is no one embodied that is dear to him or his enemy; towards S'iva, the most beloved universal being, who is free from enmity there is, except for you, no one who would be envious. (12) Unlike you, o twice born one, he doesn't find fault in the qualities of the seekers of truth, with others he greatly magnifies any little good he finds; and with him, the greatest of all persons, it is you that finds fault. (13) This deriding of the glorious by the ones who hold the transient body for the true self is an ugly evil, that is an envy with great personalities that will surely be very good in bringing them down themselves by the dust of those holy feet. (14) Persons only once pronouncing from the heart the two syllables of his name, see their sinful activities immediately defeated; that S'iva whose order is never neglected and who is of an impeccable renown you so strangely envy. (15) Engaged at his lotusfeet do the higher personalities aspiring transcendental bliss exercise their minds and of the common man he is the nectar sought fulfilling all desires; towards him, the friend of all living entities of all the three worlds, it is of all people you that is so. (16) Do you really think that others than you like Brahmâ and his brahmins do not know that this one as inauspicious associated with the demons, that with his scattered, matted hair of the crematorium is garlanded with skulls and is smeared with ashes, by them is called auspicious or S'iva, taking on their heads the flowers that fell from his feet? (17) One should block one's ears and go away if nothing else can be done being confronted with people irresponsibly blaspheming the controller of the religion and if one is able, one should by force cut out the tongue of the vilifying blasphemer after which one should give up one's own life; that the way to deal with that! (18) Therefore I shall no longer bear this body I received from you who are of blasphemy; to purify oneself from mistakenly having eaten poisonous food it is best to vomit. (19) The ways of man and the gods part when the mind indeed, of the great wise, enjoying its own self, is not able to follow the dictates of the Veda and standing alone in one's own duty one should then not criticize another. (20) Verily are in the Vedas in truth activities in attachment and activities in detachment [pravritti and nivritti dharma] distinguished; to be directed by both is contradictory, both the two activities so found in one and the same person can be neglected by the one who is in the spirit. (21) O father, are not your opulences possessed by us, acquired by the path of the sacrifices? In being satisfied by the foods and necessities offered was the praising of the one whose cause is the unmanifested achieved by the selfrealized! (22) By this body of yours that is not to Lord S'iva in having committed these offenses, enough is enough with such a contemptible birth; I feel deeply ashamed to be related to such a bad person by that birth; it is so shameful to be of one who is an offender of great personalities. (23) Having this family relationship with you I grow very morose as soon as my great Lord S'iva calls me 'daughter of Daksha', all my joy and smiles vanish immediately then; therefore I shall give up this bag of bones produced from your body.'

(24) Maitreya said: 'Speaking thus to Daksha in the arena of sacrifice, she sat down in silence on the ground facing the north and after touching water, she, dressed in saffron garments, closed her eyes finding absorption in the process of yoga. (25) Balancing the inward and outward going breath in the control of the yogîc posture did she, the blameless one, lift her life's air, raising it by intelligence gradually up from the navel to the heart towards the windpipe and throat and from there to between her eyebrows. (26) Thus she, who time and again full of respect sat on the lap of the most worshipful of all saints, out of her own will concentrated herself on the air and fire within her body in her wish to give it up as a result of her anger towards Daksha. (27) There by the mere thinking of nothing but the nectar of the lotusfeet of her husband, the supreme spiritual teacher of the universe, one saw that the body of Satî, purified by the action, soon was ablaze of the fire that came from her absorption.

(28) Of those who witnessed that there, resounding in the sky and earth, occurred a tumultuous great and wondrous roaring ohhh: 'Alas, Satî the beloved goddess of the most respectable demigod, has given up her life in anger about Daksha. (29) Oh, just see the great soulless of him, the Prajâpati of whom all the generations sprang; by his disrespect she voluntarily gave up her body; his own daughter Satî, that deserves our respect over and over. (30) He so hardhearted and unworthy the brahminical will gain extensive ill fame in the world, because of his offenses as an enemy of Lord S'iva not having prevented the preparing for death of his own daughter!' (31) While the people were thus talking among themselves after witnessing the wonderful death of Satî, stood the attendants of S'iva with uplifted weapons up in order to kill Daksha. (32) On the impulse of seeing them approaching Bhrigu though forthwith offered oblations in the southern part of the fire, reciting hymns from the Yajur Veda against the destroyers of a sacrifice. (33) From the oblations being offered by Bhrigu the demigods named the Ribhus manifested by the thousands that by the moon [Soma] and penance had achieved great strength. (34) The ghosts and Guhyakas [guardians] being attacked by them with weapons from the fuel of the fire, thus, from the glow of sheer brahminical power, fled in all directions.

Chapter 5 

Frustration of the Sacrifice of Daksha

(1) Maitreya said: 'When Lord S'iva heard from Nârada about the death of Satî because of being insulted by Daksha and that the soldiers of his associates had been driven away by the Ribhus produced from Daksha's sacrificial fire, he showed an unbounded anger. (2) Very angry pressing his lips with his teeth he snatched from a cluster of hair from his head one hair blazing terribly like electricity or fire and immediately standing up Rudra laughed with a deep sound and dashed that hair on the ground. (3) Then a great black man with a sky-high body as bright as three suns combined together appeared that had a thousand arms upholding several kinds of weapons, fearful teeth, a garland of skulls and hair on his head that looked like a burning fire. (4) Upon asking him, the Great Lord, with folded hands: 'What can I do for you, O Lord of the Ghosts?', he was told: 'You as the chief of my associates, o Rudra, o expert of combat born from my body, go and put an end to Daksha and his sacrifice!'

(5) Ordered this way he, angry by the very personification of anger that is worshiped by the godly, circumambulated him, the mighty one, considering himself, endowed with his unopposable power, to be of the greatest power, my dear Vidura, capable of coping with any force against him. (6) Followed by the soldiers of S'iva who roared with a tumultuous sound, he hurried there carrying a trident fearful enough to kill even death and bangles on his ankles that made a loud sound. (7) At that moment the priests, Daksha the leader of the Yajña and all the persons assembled saw, coming from the north, the darkness of a duststorm, upon which the brahmins and their wives began to speculate on where this dust came from: (8) 'The winds don't blow, it can't be plunderers since old King Barhi is still alive to punish them, the cows aren't driven out; so where does this dust come from - does this mean that the world is about to end?'

(9) The women of Daksha headed by Prasûti being very afraid said: 'This is indeed the danger resulting from the sin of, as her Lord and creator, having insulted his completely innocent daughter Satî in the presence of her sisters. (10) But he who at the time of dissolution dances with the bunch of his hair scattered, pierces the rulers of all directions on his trident and laughs aloud dividing those directions with the sound of thunder while raising the weapons in his hands like flags. (11) How could there be good fortune having of Brahmâ caused the anger of him who with an unbearable effulgence full of anger now scatters the luminaries with the unbearable sight of his fearful teeth and the movement of his eyebrows.' 

(12) While the people assembled at Daksha's sacrifice were all talking like this, looking around nervously, everywhere and repeatedly could of the great soul countless fearful omens be observed in the sky and on the earth. (13) Quickly, o Vidura, was the arena of sacrifice surrounded by the followers of Rudra with his choice of weapons and were running all around with their short blackish and yellowish sharklike bodies and faces.

(14) Some pulled down the pillars of the pandal while others invaded the female quarters, the sacrificial arena, the residence of the priests and the place where one was cooking. (15) Some shattered the pots used for the sacrifice, some extinguished the fires burning for the sacrifice, some urinated and some tore down the boundary lines demarking the arena. (16) Others blocked the sages their way and some threatened the women and arrested the godly ones nearby in their flight. (17) Manimân got hold of Bhrigu Muni, Vîrabhadra [the great one] caught Prajâpati Daksha, Candes'a arrested Pûshâ and Nandîs'vara arrested the demigod Bhaga. (18) Suffering a hail of stones indeed all the priests, godly ones and other members of the sacrifice seeing this all happening were in great agony and thus had begun to disperse in all directions. (19) Of the muni Bhrigu who held the sacrificial ladle doing oblations did the Lord of S'iva in the midst of the assembly tear of the mustache as he had dared to smile at them. (20) Of Bhaga then that warlord, who had thrust him to the ground with great anger, pluck out his eyes in the presence of the Vis'vasriks, as he had encouraged the cursing of lord S'iva moving his eyebrows. (21) Like Baladeva did with the king of Kalinga [during the gambling match at the marriage ceremony of Aniruddha], he knocked out the teeth of Pûshâ who had shown his teeth smiling during the cursing of S'iva. (22) Though sitting on the chest of Daksha with a sharp blade in order to sever his head, was the three eyed big one not able to succeed. (23) Nor with weapons nor with the help of mantras not even able to cut his skin, he was struck with great bewilderment and thus had Virabhdra to give it a lot of thought. (24) Then he saw the device used for killing the sacrificial animâls and with the help of that he severed the head from the body of the Lord ruling over the sacrifice being an animâl of sacrifice now himself.

(25) At that time seeing him doing that they all, the Bhûtas, Pretas and Pis'âcas of S'iva, cheered joyfully while the followers of Daksha suffered the opposite. (26) Vîrabhadra out of his great anger with Daksha, threw the head as an oblation in the southern part of the sacrificial fire and set fire to all the arrangements of the godly for the sacrifice. Then they departed for Kailâsa, their masters abode ['where the Guhyakas reside'].

Chapter 6 

Brahmâ Satîsfies Lord S'iva

(1-2) Maitreya said: 'After all the demigods had been defeated with tridents, spears, swords, bludgeons and hammers by the soldiers of Rudra, they together with all the priests and other members of the assembly in great fear reported the events to Lord Brahmâ offering him obeisances. (3) Knowing beforehand of the certainty of these events did the Lord born from the lotus flower [Brahmâ] and Nârâyana, the Supersoul of the entire universe [Vishnu], not attend to the sacrifice of Daksha. (4) Hearing of what had happened Lord Brahmâ said: 'A great personality has been offended and that is, in desiring to exist thus, generally not conducive to your happiness. (5) Having committed these offenses denying Lord S'iva his share of the offerings, still all of you should, without mental reservation, satisfy him and quickly find mercy in taking to the shelter of his lotus feet. (6) You cannot expect to continue with the sacrifice if you do not immediately beg the God of all worlds and their controllers whom you have angered his pardon; being deprived of his wife he was in his heart very afflicted by the unkind words. (7) Nor I, nor Indra, nor all of you and others who have a material body or the sages who know the truth of the extent of his strength and power have an idea of what it means to try something like that with him, who relies on the soul only.'

(8) After he thus instructed the godly ones then Lord Brahmâ followed by the forefathers and the leaders of the people went from his own place with them to the abode of Lord S'iva, Kailâsa, the best of all mountains so dear to the master. (9) There one lives with the herbs and the austerity of the vedic hymns of yoga, is one together with the perfected ones appreciated by other people and always full of the Kinnaras, Gandharvas, and Apsaras [the indwellers and singers of heaven and their wives]. (10) The mountain range is filled with all kinds of precious jewels and is grown by trees, creepers and a diversity of plants and inhabited by groups of deer. (11) The summits with their crystal-clear waterfalls have various caves that accommodate the mystics sporting there with their loving wives. (12) Resounding with the cries of peacocks and the humming of bees blind of intoxication, there is the ever singing of cuckoos and the chirping of other birds. (13) It is as if the trees, yielding all desires, stretch their hands out calling for the birds while moving like elephants and sounding like waterfalls. (14-15) The mountain is further decorated with mandâra, pârijâta, sarala and tamâla trees, sâla and tâla, kovidâra, âsana and arjuna trees, âmra-jâti (mango), kadamba, dhûli-kadamba and nâgas, punnâgas and campakas and one also sees there trees like pâthalas, as'oka's, bakulas, kundas and kurabakas. (16)  It is golden colored with the lotus and the cinnamon tree and beautified by the mâlatî, the kubja, the mallikâ and the mâdhavî flowers. (17) With kata, jackfruit, julara and banyan trees, plakshas, nyagrodhas and trees producing asafoetida there are also betelnut trees, pûgas, râjapûgas and jambus [black berries and greenery alike]. (18) With the variety of trees like kharjûras, âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich with venu-kîcakaih and kîcaka [different sorts of bamboo]. (19-20) Kumuda-, utpala-, and s'atapatra-lotusses cover the lakes of the forests that are full of the sweet whispers of groups of birds and have deer, monkeys, cats, bears, s'alyakas, forest cows and asses, tigers, smaller deer and buffalo's and such in them. (21) It is enjoyed by the different types of deer like the karnântras, ekapadas, asvâsyas, vrikas and kastûrîs and has groups of banana trees at the beautiful lotus ponds which have sandy banks. (22) The devoted ones saw the special waters of lake Alakânandâ where Satî had bathed and they were struck with wonder about that mountain of the Lord of Ghosts. (23) There they saw indeed at Alakâ ['uncommonly beautiful'] the abode of the forest named Saugandhika ['full of fragrance'], which was called that way because of that species of lotus flowers. (24) Even more sanctified by the dust of the lotus feet were the two rivers the Nandâ and Alakânandâ streaming outside from the abode of the feet of the master. (25) Dear ruler, in the both of them did the celestial damsels descend from their own dwellings to play with their husbands after their lovemaking, sprinkling oneother once in the water. (26) Both the streams yellow of the kunkum powder because of their bathing made the elephants and their females drink the water even though they weren't thirsty. (27) The heavenly abodes enjoyed by the wives of the virtuous were bedecked with countless valuable jewels, pearls and gold which made them look like clouds brightened by the flashes of lightening.

(28) Passing through the Saughandika forest attractive with its variety of trees yielding with flowers, fruits and leaves to all desires, they reached the abode of the Lord of the Yakshas. (29) There they saw the beauty of many rednecked birds who's sounds mixed with the humming of the bees and also lakes with groups of swans and the dearest of lotus flowers. (30) The breeze of the sandalwood trees made the wild elephants flock together and stimulated the minds of the wives of the virtuous over and over. (31) The staircases to the bathing places full of lotuses, used by the loyals of the divine personality [the kimpurushas], were made of vaidûrya and having seen those they not far away from there spotted a banyan tree. (32) At a height of thousands of feet it spread out its branches over a quarter of the foot of the mountain casting a fine cooling shadow having no birds nesting in it. (33) Underneath it the godly ones saw Lord S'iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath. (34) Saintly liberated souls like the Kumâras headed by Sânandana and Kuvera, the master of the Guhyakas and Rakshasas sat their in praise around the solemn and serene Lord. (35) There they saw him as the master of the senses, the knowledge of austerity and the path of yoga; the friend of the whole world, who out of his full affection is the blessing for all. (36) He could be recognized as he is desired by the ascetics: with ashes, a staff, matted hair, seated on an antelope skin and with his reddish colored body bearing the crest of a half moon. (37) Sitting on a mattress of straw he was, being overheard by the sages, conversing with Nârada about the eternal and the Absolute Truth. (38) With his left foot placed over his right thigh and with his right hand resting on his knee holding his prayer-beads, he was making a gesture of argument. (39) He, leaning with his knee thus fixed and absorbed in the trance of spiritual bliss as the prime thinker of the wise, received there the respects from all the other sages present with their hands folded. (40) But Lord S'iva, seeing that the selfborn one, Lord Brahmâ, whose feet are worshiped, had arrived accompanied by the best of the enlightened and unenlightened, stood up and respectfully bowed his head just like Vâmandeva as Vishnu did welcoming Kas'yapa. (41) And so also did the other perfected ones and the great rishis, who verily from all sides followed their Lord in offering obeisances. After that demonstration of respect Lord Brahmâ smilingly began to address Lord S'iva.

(42)  Brahmâ said: 'You I know as the controller, as the potency of both the father and the mother of the entire cosmic manifestation and as the One auspicious and supreme which is unchanging and immaterial. (43) You certainly from the favorable of your energy, by your personal expansion, o Fortunate One, create, maintain and annihilate this universe that works like a spiders web. (44) Truly of you do the loyal and vowed brahmins derive the benefits of religion and economy instituted by means of Daksha in preparing the sacrifices for you in this world and regulating the necessary societal respect. (45) O most Auspicious of the auspicious, to your Lordship do the prescribed duties of the performer lead to higher worlds, the heavens and the transcendental and does one wonder why there is also for someone the opposite and the unfortunate of a ghastly hell. (46) But with the devotees in full surrender at your feet who perfectly see yours in all sorts of living beings and see in the Supreme no difference between living beings, there is practically never any anger, like one sees it with animâls, to be found. (47) Those who think everything is different, look for results and can't stand it when others are doing well, who have given up on the heart and in constant anger with others inflict pain with harsh words; they do not need to be killed by you as they are killed by providence already. (48) When at some places persons bewildered by the insurmountable illusory energy of the Great Blue One [the Lord as Pushkaranâbha], have a different idea, will saintly persons out of compassion never use their prowess but have mercy instead as everything is settled by providence. (49) O your Lordship, but of the great potency of the supreme person his material energy is the intelligence that sees and knows everything, by the same illusory energy unaffected, so in this case o Lord you have to be of mercy with those who out of their being enslaved are bewildered at heart. (50) O Lord S'iva, you did what you had to do, putting an end to the complete of the sacrifice of the bad priests of Daksha who would get the result of the now unfinished sacrifice he held; from that sacrifice, not being granted your share, you have the right to take what's yours. (51) Let the performer Daksha get his life back, Bhagadeva get his eyes back, Bhrigu grow his mustache back and let Pûshâ as before have his row of teeth. (52) Let the godly whose limbs were broken and the priests who suffered from the weapons and stones at once by your favor, o angered one, recover from their injuries. (53) O Rudra, let the portion of whatever is left of this sacrifice be yours dear Lord so that that offering today may find its completion, o destroyer of the yajña.

Chapter 7 

The Sacrifice Performed by Daksha

(1) Maitreya said: 'Lord S'iva thus pacified by Lord Brahmâ was fully satisfied, o mighty one; listen to what he then smiling said. (2) Mahadeva said: 'O Lord of the created, I do not take offense in those whom I regard as children, I used the rod there for them who were deluded by the external of God. (3) Let there be a head of a goat for the Prajâpati who's head was burnt to ashes and let Bhaga see his own share of the sacrifice with the eyes of Mitra. (4) Pûshâ who led the sacrifice will have to eat chickpea dough or food chewed for him, but the godly ones who did grant me a share of the sacrifice will fully recover. (5) The two arms of the As'vins [the twin protectors of medicine] and the hands of Pûshâ are there for them who have to miss those limbs and Bhrigu and the other priests may have the beard of the goat.'

(6) Maitreya said: 'All who at that moment heard what the best of the benedictors had said were in their hearts and souls satisfied, o dear one, and thus showed, like we do, their appreciation. (7) Thereafter was Lord S'iva invited by the godly ones and the sages headed by Bhrigu again, to attend to the sacrifice for the divinity and together with him who was discontented and the one of the Veda [Brahmâ] they went there. (8) Then they did it all as was said by Lord Bhava to be done with the body of the living [Daksha] and the head of the animâl of sacrifice. (9) Proceeding thus was with that head king Daksha, under the supervision of Rudra, reawakened from his apparent state of unconsciousness, verily seeing the Lord of Death in front. (10) At that time became the polluted heart of the Prajâpati by seeing him, the Lord who rides the bull, as clean as a lake [just filled by the rains] in autumn. (11) Although decided to pray to Bhava, it could, with eyes full of tears, not be so from the great surge of feeling remembering the dead daughter. (12) With great endeavor pacifying also the mind bewildered by the love and affection, prayed the one Prajâpati who had come to his senses in praise and with straightforward feelings to him. (13) Daksha said: 'How great is the favor for me to be punished by you for the ill I did; although you defeat, you never deny not even an unqualified brahmin. Nor from you nor from Vishnu, my Lord, there is neglect and thus there is certainty for the one engaged in sacrifice. (14) O great one you, as the one who was created first from the mouth of Brahmâ in order to disseminate the teachings of selfrealization, the vows and the austerity, do protect with a stick in your hand, like one who protects his herd, all the brahmins. (15) You who by me, ignorant of your reality, was abused in the assembly by the arrows of unkind words, do not really take heed of that; seeing me sliding down to hell by defaming the most respectable, you saved me out of compassion and about that what you did out of your own mercy, your Lordship, I wish you to be pleased.

(16) Maitreya said: 'Thus receiving forgiveness he, by Lord S'iva and Lord Brahmâ permitted the sacrifice, again began with it together with the priests, the ones of learning and the others. (17) To perform the sacrifice meant for Vishnu, did the brahmins settle for three kinds of offerings and did they offer the oblation called purodâ in order to purify from having been in touch with Vîrabhadra and his men. (18) O Vidura, the moment the leader of the Yajña thus managed to sacrifice with the help of clarified butter and hymns from the Yajur Veda and in meditation was sanctified, appeared Lord Hari, the Supreme Personality. (19) At that time did all of them see the effulgence diminished of the ten directions because of the brightness of the effulgence of Him Himself, who was brought by Garuda [or Stotra] on his enormous wings. (20) With a dark complexion, garments like gold, a helmet dazzling as the sun, curling hair bluish like black bees, a face decorated with earrings, a conchshell, a lotus flower, a disc and arrows, a bow, a club, a sword and shield and many golden ornaments, did He, with all He had in his hands, look like a blossoming tree. (21) Garlanded with forestflowers He had the woman [Lakshmî] on His chest and only a small part of His lofty smiling glance was enough to please the whole world; at His side there were white fans waving and above Him one saw a royal canopy as white as the moon. (22) After they saw Him arriving, all the demigods and the others led by Brahmâ, Indra and the three-eyed S'iva, immediately proved their respects by standing up from their seats. (23) Outshone by the luster of His glaring effulgence they all fell silent and filled with awe they touched their heads bowing to pray for Adhoskaja, the Supreme Personality of Godhead. (24) Though His glory is beyond the comprehension of even the powerful ones of the soul in their different capacities, they could now by His grace offer their prayers seeing His transcendental form. (25) Daksha, who, taking shelter, was accepted with his rightful oblations of sacrifice unto the master of all sacrifices, the supreme preceptor of all progenitors of mankind who is attended by Nanda and Sunanda [the most important servants of Nârâyana in Vaikunthha], then with great pleasure, a subdued mind and with folded hands offered Him his prayers. (26) Daksha said: 'You Lordship now present, from the purity of Your own abode in full having returned here in perfect transcendence above all mental speculation, are the one without a second, the fearless controller of all matter, who, with her [Mâyâ] having entered the impure, is for sure the overseer and self-sufficient One.'

(27) The priests said: 'All of us, not knowing about the truth of Your Lordship who is free from the influence of the material world and being of an intelligence of too great an attachment to fruitive activities from S'iva's curse, o Lord, know now of the name [Yajña] of this symbolic arrangement of religious sacrifice that goes in three departments for the matter of which we are in worship of the demigods.'

(28) The members of the assembly said: 'On the path of repeated birth and death we have no place to take shelter; we are greatly troubled in this formidable fort of being timebound, that is infested by ugly snakes and in which the mirage of the material happiness of a home and a body forms a heavy burden. When we have to live by the dual ditch of distress and so-called happiness, the fear for wild animâls, the forestfire of lamentation over the interest of ignorance and are afflicted with all sorts of desire, do we, with You who gives shelter, have the protection of the lotus feet.'

(29) Rudra said: 'O supreme benefactor, if I, desiring fulfillment in the material world, have my mind fixed on Your precious lotus feet that for sure are cared for and worshiped by the liberated sages, do I, with a compassion like that of Yours, not attach any value to it when ignorant people complain about a lack of regulation.'

(30) Bhrigu said: 'From Lord Brahmâ down to all other embodied beings are those, who, under the influence of the insurmountable material energy, are bereft of the knowledge of their original self, submerged in the darkness of illusion and not situated in the one soul; they cannot understand Your situation as the absolute of the reality. O lord, You, as the friend of the surrendered soul, be kind to this.'

(31) Brahmâ said: 'Trying to see Your person, this eternal form of You cannot be known through the different virtues of respect for acquiring knowledge, as the objective of the instruments of knowledge and their material basis is all distinct in regard of You.

(32) Indra said: 'Surely is this transcendental form, o Infallible One, there for the welfare of the universe and is it a cause of pleasure to the mind and eye as You, in the possession of the eight weapons uplifted by Your arms, punish those who are envious of Your devotees.'

(33) The wives of the attendants of the sacrifice said: ' This worshiping in sacrifice arranged by Brahmâ was devastated by Lord S'iva; may today the beauty of Your lotuslike vision, o Lord of sacrifice, sanctify what from the anger with Daksha became the stillness, alike that of the dead bodies of the sacrificial animâls.'

(34) The sages said: 'How wonderful o Supreme Lord, are Your activities to the labor of which for certain You are in the execution of Your potencies never attached; nor is Your Lordship so with the mercy of Your obedient servant, the Goddess of Fortune Lakshmî, one is in worship for.'

(35) The perfected ones prayed: 'Immersed in the river of the mind of the pure nectar of Your pastimes do we as an elephant thirsty from the heat of a forest fire no longer remember that misery of being afflicted and do we as we are merged in the Absolute of it never wish to leave.

(36) The wife of Daksha said: 'Be pleased my Lord with my respects for Your auspicious appearance, o abode of the Goddess; with Lakshmî as Your wife, You protect us. Our arena knows no beauty without your arms, o controller, just like a headless person with a body only.'

(37) The local rulers said: 'In doubt of whether we have seen You with our material senses, You are, revealing Your eternal form, certainly seen as the inner witness from whom the entire world of illusion finds its certainty of existence, o possessor of all, as You with the elements appear as the sixth to the five of the senses.'

(38) The great ones of yoga said: 'Those who, from seeing no one as dear as they see You, see themselves as existing in You and not as being apart from You, the Supersoul of all beings, o master, are very dear to You; so much more You without fail favor those souls, o Lord, who with that are with devotion in worship, o loving parent. (39) Unto Him in His personal form, who produced from His material energy in the living entities the destiny of their different inclinations, variegated by the many material qualities to the creation, maintenance and annihilation in the material world and who by His internal potency caused that interaction of the modes to stop, we offer our obeisances.'

(40) The Vedas in person said: 'Our respects unto You who are the shelter of the quality of goodness and the source of the austerity and penance in all religions transcendental to the modes of nature; I nor anyone else does really know You or Your situation.

(41) Agni, the fire-god said: 'By Your effulgence I am luminous as the greatest fire and may I accept in sacrifice the five kinds of offerings mixed with butter; I offer my obeisances to Yajña, the protector of the sacrifices, worshiped by the five kinds of hymns of the Veda.'

(42) The godly said: 'Formerly at the devastation of the era [kalpa] did the liberated souls in their hearts meditate in philosophical speculation and conserving them, withdrawing them in Your abdomen, You in effect were certainly the original personality lying on the snakebed Ananta S'esha in the water taking rest; and now we see with our both eyes You moving on the path for the protection of us Your servants.'

(43) The indwellers of heaven said: 'Marîci and the great sages under the direction of Brahmâ and Indra and the divinity led by S'iva, are to be seen as parts and parcels of Your body, o God; may we unto the Supreme Almighty for whom this whole creation is just a plaything, o Lord, always be in respect and offer You our obeisances.'

(44) The Vidyâdharas [lovers of knowledge] said : 'After, by Your external potency having obtained the human body and having misidentified himself being in the body thinking in terms of I and mine, does the ignorant person taking the body to be himself, follow even the wrong roads in distraction of material possessions, seeking his happiness in sense objects; but relishing the nectar from Your topics he can, even having drifted far away of that, be delivered.'

(45) The Brahmins said: ' You are the sacrifice, the offering of the clarified butter, the fire in person; You are the mantras, the fuel, the kus'a grass [to sit on] and the pots; You are the members of the assembly, the priests, the leader of the yajña and his wife, the demigods and the sacred ceremony to the fire, the offering to the forefathers, the soma-plant, the clarified butter itself and the sacrificial animâl [see also: B.G. 4.24]. (46) In the past it was You who from within the waters, like an elephant does pick up a lotus, uplifted the world on Your tusks as the great boar incarnation [see canto 3 ch 13]; playfully the vibrating was picked up by great sages like Sanaka as an offering of prayers in the form of a sacrifice, o knowledge of the Vedas in person. (47) You as that same person, we ask to be pleased with us who are awaiting Your audience, having fallen down from performing the sacrifice. By the singing of Your holy names do persons, o Lord of sacrifice, attain the destruction of obstacles; unto You our respectful obeisances.'

(48) Maitreya said: 'O blessed one, with Hrsikesa [Vishnu as the Lord of the senses], the protector of sacrifices, thus being glorified, did Daksha, purified, arrange to resume the sacrifice devastated by Vîrabhadra. (49) O sinless one, Lord Vishnu, the Supersoul of all beings and enjoyer of all sacrifices, having His share, was satisfied and then addressed Daksha. (50) Lord Vishnu said: 'I, Brahmâ and Lord S'iva as well, do not differ in being the supreme cause and Supersoul, the witness and the self-sufficient one of the material manifestation. (51) I myself having entered my own external energy composed of the modes of nature, o twice born one, create, maintain and annihilate the cosmic manifestation and, according the activity, have a name to the cause for which I manifest. (52) Him the Supreme Brahmân that is without a second, is as one Supersoul with both Brahmâ and S'iva, but the living ones who are not conversant with this, think of them as being separate. (53) The way a person sometimes does not make a difference between the head, hands and other parts of his own body, so does My devotee thus make no difference between living beings. (54) He who having the one nature of the three, verily does, of the Supersoul in all beings, not see the separateness, o brahmin, realizes the peace.'

(55) Maitreya said: 'The foremost of all progenitors thus being addressed by the Supreme Lord Hari then, after worshiping His own with the necessary ceremony, separately worshiped the demigods. (56) Since he with a concentrated mind had worshiped Lord S'iva to his own share and by the act of performance together with the priests had completed it as well for the godly ones and the others assembled, then took the concluding [avabhrtha] bath. (57) By as well granting the Supreme One His share was thus for sure the perfection of the religious duty attained and did those three of divine service, so for certain having given the intelligence, leave for their abodes. (58) Satî, the daughter of Daksha, after formerly having given up her body, was born from the wife of Mena [or Menakâ] who lives in the Himalaya's, so I have heard. (59) As His beloved did she Ambikâ [Durgâ or Satî] being attracted to no other, for certain accept him [S'iva] again as her husband, as the one goal, the original masculine of the person that lies dormant in the external feminine energy. (60) This story about Sambhu [Lord S'iva as the one of all beings] who devastated the sacrifice of Daksha, I heard from a great devotee and disciple of Brihaspati: Uddhava. (61) The person who after hearing this pure pastime about the way of the Supreme, always with faith and devotion tries to recount it, will find fame, longevity and the destruction of his sins, being cleared of all material contamination, o descendant of Kuru.

Chapter 8 

Dhruva Leaves Home for the Forest

(1) Maitreya said: 'None of the ones headed by Sanaka or the other sons of Brahmâ Nârada, Ribhu, Hams'a, Aruni and Yati, stayed at home; they for sure lived the celibate life [ûrdva retasah, sending their seed upwards]. (2) O slayer of enemies, Mrisa, the wife [and sister] of [another son of Brahmâ called] Irreligion produced the two [sons] Bluffing and Cheating, but they were taken by [a demon called] Nirriti who was without children. (3) From those two were born Greed and Cunning and, o great soul, from the both of them there were Anger and Malice. On turn from the both them there were Kali and the sister called Harsh Speech. (4) O best of the truthful, from Harsh Speech did Kali produce Fearfulness and Death and of those two combined were produced Excessive Pain as well as Hell. (5) In short I so explained to you the cause of devastation; your soul its contamination will be washed off if you, as one of piety, hear of this description three times, o pure one.

(6) Now following, I will describe the dynasty famous for its virtuous activities, o best of the Kuru's, that evolved from the Manu called Svâyambhuva, who was a part of a plenary portion [knowing Brahmâ] of the Personality of Godhead. (7) Uttânapâda and Priyavrata, the two sons of Queen S'atarûpâ and her husband, as being part of the plenary expansion [Brahmâ] of the Supreme Lord Vâsudeva, were there for the protection and maintenance of the world. (8) Of the two wives of Uttânapâda, Sunîti ['the one of good conduct']and Suruci, was Suruci [the one delighting'] far more dear to the husband than the other one who had a son called Dhruva [the immovable one']. (9) When once the king was patting the son of Suruci named Uttama ['the one of excel'], whom he had placed on his lap, did he not welcome Dhruva who also tried to get on his lap. (10) Queen Suruci who, being too proud, was envious, made the child of the co-wife, Dhruva, who tried to get up to him, listen to her, speaking so that the king could hear it. (11) 'My dear child, you do not deserve to seat yourself where the king sits, that place belongs to me because, although you were born as a son of the king, you were not born from my womb. (12) O child, try to understand of yourself that, because you are not my own but from the womb of another woman; the matter you desire is out of your reach. (13) If you so desire, you can only by means of penance, having satisfied the Person of God and by His mercy having found yourselves a place in my womb, seat yourselves on the throne of the King.'

(14) Maitreya said: 'Pierced by the harsh words of his stepmother, he out of anger began to breathe heavily, as a snake struck by a stick, seeing his father looking on as a silent witness, upon which weeping he went to where his mother was. (15) Having heard from the others what had happened did Sunîti lift her heavily breathing son, who's lips were trembling, on her lap and did she grieve about what was said by her co-wife. (16) Losing her composure the woman lamented with a fire of grief that burnt like dry leaves in remembrance of the things said by the other wife and looking through the tears falling from her beautiful lotus face she spoke. (17) Gasping for air the lady found no way to avert the danger and said to her son: 'Do not wish others anything inauspicious, my dear son, a person will have to suffer himself from the ill he wishes to happen to others. (18) The truth of what mother Suruci has told you about having taken birth from the womb of me the unfortunate one and having grown up from the milk of that breast, is that the king has become ashamed or in other words, that he regrets having accepted me for his wife. (19) If you desire to occupy the throne as also Uttama does, then just engage yourselves in the worship of the lotus feet of Adhokshaja, the Transcendence, my dear son, without being envious, as all that your stepmother has told you is factual. (20) The unborn One [your great-grandfather, Brahmâ] no doubt acquired his supreme position in the universe receiving the qualifications to create, from worshiping the One of whom we know the lotusfeet and who can be approached by the ones who conquered the mind in selfregulation. (21) Likewise, found the Manu, your worshipable grandfather, who in worshiping with unflinching devotion and by great charity in executing sacrifices, achieved the divine in earthly happines, that is difficult to achieve by other means, his liberation thereafter. (22) Of Him, the Kind One taking care, my dear boy, you should take shelter as also persons desiring liberation have to seek the lotus feet; when there is no room for doubt there should, from one's original nature, be a systematic engaging of one's mind in devotional service to the Original Personality of God. (23) Looking for others who could mitigate your difficulties I know of no one else to go for but for Him, the lotus-eyed One, my dearest, who, among all others, is sought by the Goddess of Fortune, with a lotus flower in her hand, herself.'

(24) Maitreya said: 'Thus having heard the purposeful words of the mother he, carefully considering it to himself, left his fathers house. (25) Nârada who came to hear about it and knew of what he was about to do, was surprised and with the hand, that could expel all sin, touching his head, he exclaimed: (26) 'Oh that might of the rulers! Unable to tolerate any infringement on their prestige, this one being only a child, has taken at heart the unpalatable words that came from his stepmother.' (27) Nârada then said: 'Why is it my dear boy, that presently finding no respect being insulted I cannot see the attachment to sports and games normal for boys like you? (28) There is no reason to be so dissatisfied for a person free from illusion; each is different in this world according his own karma and thus there are different choices. (29) Therefore you should be satisfied, dear one; whatever the nature of what destiny prepares a person, is by an intelligent person seen as a way towards the Supreme. (30) Therefore isn't it, as I am convinced so, that the yoga your mother told you to do for elevating yourself to His mercy, is too difficult for a person like you? (31) The greatest sages who were on the path of detachment for many births never came to understand what they were looking for, despite of being in the full of the severest austerities. (32) So now, stop with this resolve of yours, it will take you nowhere. Just reserve that for the future, you will see that there will then be ample opportunities for yourself. (33) Any person who is satisfied with whatever happiness or distress that is set for him by destiny, can reach with his embodied soul the other side of darkness. (34) To what is better one should feel pleased, to what is of a lesser quality one should be compassionate and to what is equal one should be friendly; thus fostering no desires one is never affected by tribulation.'

(35) Dhruva said: 'This balance of mind you talk about o Lordship, is of those who are merciful to people who are affected, but for persons like us it is very difficult to see it the way you said it. (36) The spirit of the ruler is not so much of submission, considering the intolerance I met with Queen Suruci; thus I cannot tolerate it to be pierced by the arrows of the harsh words. (37) Please tell me an honest way that fits with my desire for a superior position in the three worlds, o brahmin, that not even others like my father, grandfather and forefathers could acquire. (38) Your Honor, of Lord Brahmâ you are born as a true part playing the vîna traveling like the sun all over the world for its welfare.'

(39) Maitreya said: 'Thus hearing of what he told him, was Nârada very pleased, whereupon he compassionately replied to give the boy good advice. (40) Nârada told him: 'That path your mother told you about is certainly your ultimate destination; render the Supreme Lord Vâsudeva your service by fully absorbing Him in your mind. (41) One who in the name of duty, virtue, gratification and liberation desires after the goal of life of the soul, should in that only be for the cause of serving His feet. (42) To that, my dear, with my blessing, go to the bank of the Yamunâ and be purified by the holy of the Madhuvana forest where one is always nearer to the Lord. (43) When you have taken a bath in that river there, the Kâlindî [the name of the mountain where the Yamunâ rises], three times a day, which is very auspicious performed the right way, you should seat yourself having prepared a sitting place. (44) Through the threefold of breathcontrol [prânâyâma: controlling the in-, the outgoing and balanced breath] gradually giving up the impurities of one's thinking to the life's air and the senses, one should with an undisturbed mind meditate upon the supreme spiritual master. (45) Always willing to grace, with His pleasing mouth and way of looking, his straight nose, high brows and intelligent forehead, he is the beauty of the demigods. (46) Youthful, attractive in all his limbs and with lips as red as a rising sun, He is the shelter of the surrendered, transcendental in every respect; the worthy one merciful like the ocean. (47) Marked with the s'rîvatsa [a few white hairs on His chest]and of a deeply bluish color, He is the original Personality, garlanded with flowers, showing the conchshell, the disc, the club and lotus flower in His four hands. (48) His helmet, pearl earrings, necklace, bracelets and the Kausthuba jewel, He wears to garments of yellow silk. (49) He has small bells of gold around His waist and His ankles and is of a superior calm, peace and quietude pleasing as well the eye as the mind. (50) He takes His place on the whorl of the lotus of the hearts of those who in worship unite in the light of the glittering of the nails of His lotus feet. (51) One should this way regularly see the Lord His smiling, so affectionate with the devotees and thus in full attention with one's mind meditate on the greatest of all benedictors. (52) The mind thus meditating the very auspicious form of the Supreme Lord is, being enriched, very soon freed from all material contamination and will never come down from that.

(53) Please hear from me the very, very confidential mantra to chant, o prince, from which, done for a seven nights, a person can see the beauty of the beyond. (54) 'Om namo bhagavate vâsudevâya' [my respects for Vâsudeva, the Supreme Lord]; with this mantra [called the dvâdasâksara-mantra] should the learned one exercise respect for the physical of the Lord, the way it should be done, with the diverse paraphernalia and as someone conversant with the differences to place and time [des'a-kâla-vibhâgavit]. (55) One purifies with the help of water, garlands of forest flowers, roots, the diverse fruits and vegetables, fresh grass, buds, bark and with the respect of tulsi-leaves, which are very dear to the Lord your master. (56) One can begin with getting oneself and worshiping a deity made of physical elements like earth and water [clay], or, as a great personality, be of full self-control and in peace control your speech and eat frugally from whatever the forest offers. (57) To that one should meditate on the intriguing activities performed by the Supreme Lord of Wisdom, the way He, by His own potency, so inconceivably incarnates out of His own will. (58) To be in service of the Supreme Lord as I told you is the recommendation of the previous teachers of example who one, within one's heart, for sure should respect with the mantras, as they are the embodiment of them. (59-60) Thus with one's body, mind and words simply thinking of the Lord engaged in the service is the Supreme Lord to the regulations of bhakti worshiped. The devotees engaged sincerely and seriously does the Lord who brings love, reward what they desire in regard of the spiritual life and benefits [the so-called purusârtha's] of conditioned souls. (61) In complete detachment from all sense-gratification must one, being serious in bhakti-yoga about one's liberation, unrelenting exercise respect that is steeped in love for Him directly.'

(62) Thus being addressed by him, circumambulated the son of the king him offering his obeisances and did he go to the Madhuvana forest which, imprinted by the feet of the Lord, was the right place to be. (63) When he thus had withdrawn himself entering the forest, thought the respected sage it wise to pay the king a visit in his palace and seated there comfortably, he spoke to him. (64) Nârada said: 'Dear King, what are you thinking so deeply about with a wry face - have you lost your grip on the gratification, the religion or the economy?

(65) The king replied: 'O brahmin, my sweet boy, my son, although he is only five years old and actually a great personality and devotee, I have, being too attached to my wife and too hard of heart, banished from here together with his mother. (66) I worry whether, without being protected by anyone in the forest, o brahmin, the helpless boy who's face is like a lotus, hasn't, emaciated of hunger, in fatigue lying down, been devoured by wolves. (67) Alas, how cruel I was, being conquered by a woman; just imagine how most hard hearted I refused him the affection when he out of love tried to climb on my lap.'

(68) Nârada said: 'Do not, I say, do not be aggrieved about your son. He is well protected by the Godhead, o master of men, you don't know how widespread his influence is over all the world. (69) The boy is quite capable; after performing what is impossible for even the greatest around, he will, to the better of your reputation, directly come back to you, my dear King.'

(70) Maitreya Muni said: 'The king, hearing of what Nârada had told him, began to think about him and fell in neglect about his opulent kingdom. (71) Meanwhile was, after taking a bath, fasting that night, the Original Personality worshiped [by Dhruva] with perfect attention as Nârada had advised it. (72) For the first month worshiping the Lord, he only ate, to the bare necessity of preserving his body, fruits and berries in the morning after every third night. (73) The next month the innocent boy continued his respect for the Almighty, eating every sixth day as mentioned, having daily food prepared from grasses and leaves gone dry. (74) The passing third month long he drank each ninth day water only, fully absorbed in his respect for the Lord of Wisdom, Uttama Sloka. (75) That way continuing into the fourth month, each twelfth day he ate air only, controlling his breath, meditating in worship of God. (76) By the fifth month still in control of his breath, did the son of the king, meditating on the Creator, stand on one leg like a column without moving. (77) In all respects concentrating the mind in the heart, meditating the resting place for the senses and their objects, did he not look for anything else but the form of the Supreme Lord. (78) Finding his repose, having taken into the heart the Absolute, the complete of the reality, the primary principle and person of all, all the three worlds began to tremble. (79) As he remained standing on the one leg did he, the child of the king, press half the earth down with his big toe bent, just like the king of elephants does who as a boat balances left and right with every step. (80) Thus he, in the full of his meditation having stopped his breathing, closing all gates of the body confining the life's air, suffocated all the worlds and soon all the great ones from all places sought their refuge with the Lord.

(81) The godly said: 'We never saw anything like this, o Supreme Lord, seeing the flow of the universal breath obstructed; You as the reservoir of all existence, so kind to the needy, we all, taking shelter with Your Honor, therefore approach to save us from the calamity.'

(82) The Supreme Lord replied: 'Fear not, this choking of the life's air happens on account of the son of King Uttânapâda who is in deep thought of Me; I will ask the boy, strong in his determination of penance, to stop with this. Please return to your homes.'  

Chapter 9

Dhruva Returns Home from the Forest

(1) Maitreya said: 'They, thus being freed from all fear, offered the Lord of the extraordinary their obeisances, upon which they returned to their three worlds. The Lord with the thousand faces [Sahasrasîrsâ, the original Vishnu] then from there went away to the Madhuvana forest desirous to see him, His servant [Dhruva]. (2) He who from the maturity of his meditation was seeing Him, brilliant as lightening manifested on the lotus of his heart, all of a sudden noticed that He had disappeared, but looking around he could see Him there outside of him in the same form. (3) With Him present before him, he, confounded, fell to the ground; prostrating his body like a rod offering Him his obeisances and while looking at Him, was the boy as if he was drinking Him, like he was kissing Him with his mouth and embracing Him with his arms. (4) Seeing that he wanted to glorify Him, but lacked in experience to do so, did the Lord, who is the prayer in accord with the scripture in the heart of each, understanding the boy, mercifully touch his forehead with His conchshell. (5) By that receiving the inspiration to be able to say just what he wanted, could he, offering his prayers in the love of his devotion, understand what the supreme of the soul was all about and that, without jumping to conclusions, he would be the Dhruva of renown and fame who could not be denied his own world.

(6) Dhruva said: 'Let me offer my obeisances to You, the Supreme Lord and Original Person, who as the One within, from His internal potency commanding the universal energy, entering my words and breath has brought to life my passive senses as well as my other limbs, my hands, legs and skin. (7) Certainly You are the One, Supreme Lord, who, after by his own potency creating this vast outer world called mâyâ - that unlimited complete of the reality with its modes - has entered as the Original Personality, appearing in the temporary qualities variously the way fire does in fire wood. (8) Like a man rising from his sleep, could the one [Brahmâ] of surrender to You, see this whole universe through the knowledge given by You, o my Lord; in relation to You as the shelter of all who desire liberation, how can anyone who is of learning forget about Your lotusfeet, o friend of the distressed? (9) It suffers no doubt that for those, who under the influence of the outer world are missing the right conception and worship You for other purposes, You are, as the cause of liberation from birth and death, like a desire tree; and You are that even for persons in hell who desire a gratification that is only appealing to their senses. (10) That which is the bliss of the embodied, derived from the impersonal spirit can't compare to the bliss derived from meditating on Your own, You Magnificence, Your lotus feet and the hearing of the topics from the ones who love You. And what to say comparing it to the bliss of those who from their high positions have to fall down destroyed by the sword of death? (11) I pray to enjoy the intimate association of those who are constantly engaged in your devotional service, o Unlimited One; of those great