August 2017 archive

Lord Brahma continued, “Go and seek forgiveness from Shiva. Due to your actions He has been separated from his beloved wife. Your insulting words have caused him deep anguish. If that Lord is angered it will spell destruction for the entire creation together with all its presiding deities.

Nāhaṁ na yajño na ca yūyam anye ye deha-bhājo munayaś ca tattvam

Viduḥ pramāṇaṁ bala-vīryayor vā yasyātma-tantrasya ka upāyaṁ vidhitset

Shiva is ever independent Lord. Not me, nor Vishnu nor any of the Maharishis can ever understand His real form! Nor can we estimate his real prowess! To be truthful none of the living entities can ever know the truth about Him! It is impossible. If such Shiva gets angry, who will take the responsibility to calm Him down? Who will dare approach Him?”

Thus Brahma instructed the Devatas. Thereafter He led the Devatas, Prajāpatis, forefathers (pitr-devatas) to Kailasa, in order to meet Shiva.

To Shiva, the destroyer of demons Tripurāsura, Kailasa, the most supreme among all mountains, is the favorite residence. Accomplished beings serve Mount Kailasa either through spiritual accomplishments, medicinal herbs, Yoga, mantra or penance. Celestials such as Gandarvas, Kinnaras and Apsaras live there permanently.

The peaks of Mount Kailasa are replete with varied kinds of precious gems and stones. These peaks illumine due to the presence of the many special minerals such as gold and hematite. They are surrounded by many medicinal herbs, creepers, trees and bushes. Various types of animals wander in groups enlivening the place.

In the many waterfalls that exist there, water is exceedingly pure. Accomplished beings along with their wives leisurely wander amidst these peaks which are replete with beautiful streams, waterfalls and caves. The grandeur of the peaks fills them with delight.

The entire mountain resounds with the sweet chirping of the peacocks. A swarm of bees, intoxicated due to consumption of nectar, fly all around the place buzzing melodiously. Cuckoos tunefully sing all the time. The peaks of this mountain always echo with the enchanting chirps of varied types of birds.

Seeing the tall trees resplendent with fruits and tender shoots that attract birds, it appears as if the mountain, with its raised hands, is inviting the birds to be its guests! Seeing the herds of elephants that joyously move around, it appears as if the mountain itself is moving! The sounds of the gushing waterfalls appear as if the mountain itself is talking!

Due to the presence of trees such as kalpavriksha, pārijāta, hibiscus, mango, kadamba, nāga, punnāga, champaka, aśoka, sandal wood, mehendi and many others, Kailasa Mountain illumines magnificently. With lotuses that have hundred golden-coloured petals, jasmine creepers, oleander plants, fine variety of jasmine, cardamom, uttareni tree and crab’s eye creepers, the entire mountain looks majestic.

The mountain is abundant in jackfruit, banyan, cluster fig tree, peepal, asafoetida, bhojpatra, betel-nut, julāra, jamun trees which add to the beauty of the place.

Banana and other similar plants which produce only a single crop are to be seen in plenty. In addition to date-palms, inguda, morati and other trees which decorate the place, Kailasa also looks imposing with plentiful bamboo crops”.

What is the necessity of mentioning in detail the names of the various types of trees? There is reference to the many flowering trees, fruit-yielding trees, creepers and climbers. The beautiful waterfalls and other water bodies are also mentioned. Here it talks about the melodious chirping of the birds, the buzzing of the bees that are intoxicated due to drinking nectar from flowers. Why are the many species of birds and animals mentioned in Bhagawatam? It is to drive home the fact that it is our duty to preserve nature. Each and every type of tree mentioned here is precious. Due to the presence of the bountiful varieties of trees, animals and birds, Nature becomes beautiful!

“Some of Shiva’s attendants, who were led by Veerabhadra, pulled down pillars which supported the sacrificial pandal of Daksha’s Yagna. Some others broke the building where the wives of the priests conducting the homa would rest. Some destroyed the main sacrificial hall, some broke the kitchen and some broke the building where the person conducting the homa would sit.

Some destroyed the homa fire-pit while some broke the vessels used for the Yagna. Some urinated in the fire pits. While some cut the ropes tied in the hall, some troubled the sages. Some threatened the sage’s wives. Some chased the fleeing Devatas and trashed them.

Maṇimān caught hold of Maharishi Bhrigu, Veerabhadra caught Daksha Prajāpati, Chandeśa caught Puśa Devata and Nandi caught Bhaga Devata. They were trashed mercilessly. Priests, Devatas and other guests, who watched this commotion, as fast as they could, dispersed in all directions.

Shiva’s attendants chased them and rained stones upon them thereby injuring them. As easily as a person catches a cat, Veerabhadra caught hold of Maharishi Bhrigu, who was conducting the Yagna ritual.

Previously when Daksha Prajāpati was insulting Shiva, Maharishi Bhrigu had, while playfully combing his mustache and beard, scornfully laughed at Shiva. For this reason, Veerabhadra now chopped off his beard and mustache.

When Daksha Prajāpati was cursing Shiva, Bhaga Devata through the movement of his eyebrows was instigating Daksha. Therefore Veerabhadra threw Bhaga to the ground and plucked out his eyes.

When Shiva was being insulted, Puśa Devata laughed sarcastically showing all his teeth. As easily as Balarama broke the teeth of King of Kālinga, Veerabhadra knocked out the teeth of Puśa Devata.

The powerful Veerabhadra, who has three eyes, pushed Daksha on to the ground with full force and with his leg kicked him on his chest. He tried to chop off Daksha’s head with his sword. However he failed.

Veerabhadra then tried to kill Daksha, using weapons that were empowered with mantras. Even then he failed. He tried numerous ways to kill Daksha but repeatedly kept failing. He could not even injure even his skin in any way.

Confused at his inability to kill Daksha, Veerabhadra began to ponder deeply. “I have mercilessly thrashed many people here. I have pulled out the eyes of those who happily watched Shiva being insulted. I have cut off the ears of those who heard inauspicious words about Shiva. I have meted out terrible treatment to many others here. But I fail to kill this Daksha. Why? What is the right approach?”

Like a flash, suddenly a new idea dawned in him. In a Yagna, the person conducting the Yagna is the real sacrificial animal. He saw the weapon with which the sacrificial animal would be killed. He decided to use this weapon and behead Daksha, like a sacrificial animal. At lightning speed, he beheaded Daksha with this weapon.

Seeing this, Shiva’s attendants such as ghosts and spirits, surrounded Veerabhadra and began to dance merrily. They began to shout victory slogans. However Daksha’s family began to wail loudly at Daksha’s death.

Veerabhadra, whose anger was still unabated, took Daksha’s head and threw it into the southern side of the sacrificial fire pit. He broke the remaining structures in the sacrificial hall and then, having completed the task assigned to him, left for Kailasa.

With this the fifth chapter of the fourth canto comes to an end.

Fourth Canto Chapter Six

In this chapter, Brahma and other Devatas going to Kailasa seeking the welfare of Daksha and his associates and they pacifying Shiva are covered.

Maitreya Maharishi said to Vidura, “The Devatas and the priests were badly defeated in the hands of Shiva’s attendants. Having been hit with tridents, swords, spears, maces, bludgeons, iron hammers etc., all their limbs were broken. Trembling and shouting in fear and pain they ran as fast as they could and approached Lord Brahma and narrated everything to Him.

Lords Sriman Nārayana and Brahma were already aware that Daksha’s yagna would be destroyed. Hence they did not participate in the Yagna. Addressing those who were praying to him, Brahma said,

“Shiva’s radiance is unsurpassed. Although Daksha is supremely radiant, he committed a grave mistake with respect to Shiva. Even if we are offended due to actions of a Mahatma, we should never ever offend them. In this case, Shiva was actually faultless but yet Daksha offended him. Hence his mistake was unpardonable. As a result neither Daksha nor his family members could obtain auspiciousness, even though they tried. It turned out to be impossible.

As if this was not enough he insulted Satidevi. Even when he saw her burning in the fire, he did not make any attempts to stop her. All the assembled guests were at fault for eagerly listening to the insults being heaped upon Shiva. Some of them enjoyed it too. Thus, for having seen, heard or enjoyed criticisms on Shiva, all present in the gathering had to face punishments!

Shiva has a share in the Yagna offerings. Even if Shiva is not present, his share of offering must be made. However due to wickedness, you did not offer him his share of Yagna offering. This mistake of yours is definitely unpardonable.

Even then, do not worry. With absolutely pure minds hold His feet. Lord Shiva quickly blesses those who seek shelter in Him. If you truly seek that Daksha’s Yagna should be reinstated and it should be completed successfully, then right away go and seek forgiveness from Shiva. Due to your mistakes, He has been separated from his beloved Satidevi”.

Janardhanāya namah

Fourth Canto Chapter Five

In this chapter, Shiva getting incensed upon coming to know of Satidevi’s death, the birth of Veerabhadra, the destruction of Daksha’s yagna and the death of Daksha are all covered.

Maitreya Maharishi continued, “Satidevi gave up her life as a result of Daksha’s insults. The Devatas known as Rbhus ensured Shiva’s attendants were driven away from there. Shiva, who heard this from Narada, was enraged.

He let loose his long hair. Biting his lower lip in anger, he appeared very fearsome. When Daksha had criticized him in the past, Shiva remained calm as if he had forgiven Daksha for his mistake. He considered even condemnation to be another prayerful hymn rendered.

However now, upon realizing that Sati had sacrificed her life for him, he was devastated. The fact that she was now separated from him caused deep anguish leading to intense anger. In that anger he loosened his hair. He furiously plucked a strand from his hair which was shining like fire. It was glowing like a streak of lightening. Laughing ferociously, making frenzied sounds like a madman, He forcefully threw this strand of hair on the ground.

That very instant, from that hair emerged a man who was very tall and gigantic. It appeared as if he was touching the skies. He had a thousand arms. He possessed three eyes, each of which was burning like the Sun. His teeth appeared fearful and his hair appeared to be burning. He was wearing a garland of skulls. In his hands he held various types of weapons. This fearsome man was glowing with the radiance of lightening.

Taṁ kiṁ karomīti guṇam tam āha baddhāñjaliṁ bhagavān bhūta-nāthaḥ

Dakṣaṁ sa-yajñaṁ jahi mad-bhaṭānāṁ tvam agraṇī rudra bhaṭāṁśako me

He folded his hands and reverentially asked Shiva, “Kindly order me what is expected out of me”. In response Shiva commanded, “O fearsome man! O supreme warrior! You, who are born from my aspect, will be the leader of my army. Proceed to the place of Daksha’s Yagna. Kill him and destroy his Yagna”.

The person, Veerabhadra, who was thus created, circumambulated Shiva. With total faith that none could restrain his speed as he was born from Shiva’s energy and confident that he could overpower even the mightiest opponent, this person enthusiastically proceeded to Daksha’s yagna.

The anklets on his feet made huge thunderous noises. Shiva’s attendants, who were following him, roared loudly.  Veerabhadra roared violently like a lion. Veerabhadra travelled at lightning speed holding the trident which had the capacity to destroy even Kālayavana, the demon who possessed the ability to destroy every living being in the creation.

At the sacrificial hall, Daksha, priests, Brahmins, assembled guests and their wives saw a huge dark dust storm approaching them from the northern direction. They wondered, “What is the reason for this sudden darkness? From where does this dust storm arise when whirlwinds are not to be seen?

Dacoits cannot attack us as the efficient King Barhi, who punishes the wicked, is ruling presently. It does not even appear to be a dust storm created by cows. Could it be that the destruction of the world is about to take place?” All of them were apprehensive.

With agitated minds, Daksha’s wife Prasuti and other women said, “Daksha Prajāpati has insulted his daughter Satidevi, who was innocent and faultless. He did not even care that his other daughters were observing all happenings. This dust storm is the punishment for that terrible sin.

At time of destruction (pralaya) Parama-śiva, lets his hair loose and with the ends of his sharp trident pierces ruthless unrighteous kings. At such time He laughs frenziedly and violently.  All the directions tremble violently hearing His frenzied laughter. Holding his various weapons in his hands, He dances like a mad man.

His eyebrows will be knit together in His intense anger. With His frightening teeth He scatters planets and star constellations. Dancing violently He destroys everything in creation. How can Daksha Prajāpati, who tested the patience of such powerful Lord Shiva and who caused him to be infuriated, ever attain prosperity?

Even Lord Brahma cannot obtain auspiciousness, if he angers Lord Shiva. This Daksha, who appears in the garb of a saint, is actually a sinner” they said.

In great panic all those present in the assembly stared at the huge ball of darkness that was descending upon them. At that moment thousands of ill omens could be seen in the earth, in sky and in all directions.

As they were watching, hordes of Shiva’s attendants rushed into the sacrificial hall holding various kinds of weapons to obstruct the Yagna which was being conducted grandly. Amongst them were dwarfs, brown complexioned, golden complexioned, crocodile faced, crocodile bellied and various strange looking beings. They ran amok throughout the hall.

Kecid babhañjuḥ prāg-vaṁśaṁ  patnī-śālāṁ tathāpare

Sada āgnīdhra-śālāṁ ca tad-vihāraṁ mahānasam”

Janardhanāya namah

Nārasimhāya namah

Satidevi continued, “Actions are of two kinds, viz. Pravṛtti karma and Nivṛtti karma. To those who are desirous of material comforts, Vedas has prescribed fire rituals (agnihotra) and other tools which bestow heavenly and other comforts.

The same Veda prescribes disciplines such as śama, dama etc. for those who have attained detachment (vairagya). Both these paths are mutually contradictory. It is impossible for any person, to adhere to both paths simultaneously. Remember that Parabrahma Śiva, is over and beyond both these types of actions! He has no necessity to abide by any action.

O father! The supernatural powers that we possess are not outwardly exhibited. It is impossible for you to know about them. Only knowers of Brahman (Brahma vetta) acquire such transcendental powers. People like you who are deeply inclined towards sensory pleasures, perform fruitive actions like elaborate fire rituals in sacrificial halls seeking fulfillment of material desires and are satisfied after eating the rice offerings (yagnānna).

Travelling in the southern direction (dakshina marga) you enjoy petty comforts known as heavenly comforts and are again reborn thereafter. A petty person like you can never understand the glory of Śiva.

You have sinned against Śiva. For this reason, this body which has originated from you is condemnable. I have no use of such worthless body. I feel ashamed that I am talking to wicked sinner like you.

Śiva, the protector of dharma, would at times address me as Dākśāyani since I am your daughter. Hearing this name, all happiness would evaporate from my face and I would become morose. I would mentally grieve that I am your daughter. Hence this body which has originated from you is nothing but a corpse. I now give such body”.

Saying this, Satidevi, who was wearing yellow clothing, sat down facing the northern direction. She sipped acamana water, closed her eyes and through the path of Yoga attained the final state of meditation (samādhi ).

Satidevi, who are faultless, at first achieved stability in sitting posture. She performed pranāyama and merged the Prāṇa and Apāna winds in the body. She raised the Udāna vayu, the wind which enables the life-force (prāṇa shakti) to leave the body, upward from the Navel chakra (Manipura). Along with intelligence (buddhi), she raised it to the Anāhata chakra located near the heart.

From there she raised it to Viśuddha chakra located near the throat region. Then she raised it and took it to Ajna chakra, located in between the eyebrows. As prescribed by Yoga, she meditated upon fire and wind in the mind.

Thereafter the chaste woman, meditated with exclusive concentration upon the lotus feet of her husband Parama-śiva. With that meditation, in her heart she experienced ultimate nectarous bliss. She was absorbed in a deep state of meditation and lost total contact with the outer world. With this meditation her body was freed from the sin of being born to Daksha. At that point, the fire which was born purely from Yoga (yogāgni) spread rapidly and burnt down her body”.

Satidevi did not commit suicide and hence the sin of suicide did not attach to her. She did not jump into the homa fire. As she gave up her body purely through means of Yoga, she was blessed with ultimate liberation!

Bhagawatam very clearly highlights this fact. In some books, it is stated that she jumped into the fire pit. It should be understood that she invoked the fire into the pit called her body and gave up her life in that fire pit.

“Devatas and other assembled guests were initially in a state of shock. Thereafter they began screaming loudly and there was a huge uproar in the assembly. Their screams filled entire earth and space. ‘Śiva is the Lord of all Lords. Daksha Prajāpati behaved in a manned that angered His dearest wife. As a result she gave up her life’- they screamed.

‘It is shocking that Daksha Prajāpati who should have treated all living beings equally, has insulted his own daughter due to his haughtiness. She is a self-respecting woman worthy of all the greatest honours. Unable to bear his insult, the pure chaste woman gave up her life. This Daksha’s mind is a storehouse of sinful thoughts. He disliked Shiva, the Supreme Lord, and has harmed Him. For this reason, he is going to get extreme ill-fame. Even after knowing that his daughter was about to give up her life, he did not even make the least attempts to prevent her’- assembled guests began to talk in this manner.

Meanwhile, Śiva’s attendants, who had seen Satidevi entering into the Yogic fire, took up their weapons and rushed towards Daksha, with the intent of killing him.

Maharishi Bhrigu, who was the chief priest of the Yagna, possessed supreme mystical powers. He noticed Shiva’s attendants rushing towards them. In order to destroy these Shiva’s attendants, who were seeking to destroy the Yagna, in the southern fire he performed a homa with Yajur veda mantras.

As he was performing this homa, from the homa fire thousands of Devatas known as Rbhus, were born. These Rbhus had previously performed intense penance and had drunk the nectar called Soma-rasa. These celestial beings, who shone with divine radiance, rushed out of the fire pit and using burning firewood as their weapons, they drove away Shiva’s attendants from the sacrificial hall.

With this the fourth chapter from the fourth canto comes to an end.

Sati addressed her father and said, “Within every living being in this creation, it is Śiva who remains as the Self. Hence in this creation, there is none superior to him. As He is the Self (atma) who exists within every being, He cannot favour one while despising another. He, the embodiment of truthfulness, does not have an enemy in this creation. Who else apart from you can behave in such unjust manner towards Śiva?

You are haughty because you are a Brahmin. Worthless lowly persons like you purely search for faults in others. Mediocre persons accept both good and bad in others as it actually exists. However noble saints ignore the bad qualities in others while highlighting their good qualities.

Most supreme Mahatmas do not even slightly notice the bad qualities in others. But at the same time, they notice even the slightest good quality in others and highlight it as a very supreme one. You have sinned against such a supreme Mahatma. Due to your hatred you have accumulated sins.

The wicked, who consider this gross body which in reality is inert like a corpse to be the Self, are always full of jealousy. It is not at all surprising that such persons criticize and condemn supreme Mahatmas.

Remember that the dust from the feet of these Mahatmas is enough to wipe away the radiance of such wicked beings and destroy them. In addition due to condemning supreme Mahatmas, in course of time, these wicked persons suffer in the form of punishments faced.

The reputation of the Mahatmas does not decrease when wicked persons condemn them. On the contrary, their fame only increases.

Yad dvy-akṣaraṁ nāma gireritaṁ nṛṇāṁ Sakṛt prasaṅgād agham āśu hanti tat

Pavitra-kīrtiṁ tam alaṅghya-śāsanaṁ Bhavān aho dveṣṭi śivaṁ śivetaraḥ

The two sylabled word Śiva (Śi+va) has acquired great prominence in the Vedas. Even if the word Śiva is uttered once casually it cleanses the person of all his sins! By singing the glories of Śiva, the human being becomes completely pure! There is none in this creation who can go against His dictates! You loathe such supreme Śiva. How shocking this is!

O father, you are a personification of sin. You are inauspicious. You hate Śiva, who is the father of this universe and whose lotus feet fulfill all desires of the devotees. You dislike that Śiva, to whose lotus feet bees called ‘the minds of noble souls desirous of liberation’, flock.

Desirous of sucking honey, bees hover around lotus flowers. Likewise, desirous of tasting the nectar known as supreme bliss (Brahmānanda), minds of noble beings flock to the lotus feet of Lord Śiva! They eternally meditate upon Him!

You had in the past criticized that Shankara takes on the name Śiva (auspiciousness) although he is aśiva (inauspicious). You had declared that he is inauspicious. Do you think that Brahma and all other Devatas are ignorant of this fact, which you claim to know?

Even though Śiva walks in crematoriums smearing himself with the ash found there, even though He wears garlands of skulls and bones, even though He lets his hair loose and is accompanied by ghosts and spirits, Brahma and other Devatas take the dust from His holy feet and apply it on their head. They consider themselves blessed to receive this Prasada. Do you really think that they are ignorant of this truth, which you assume to know?

Śiva is the protector of dharma. He is the Lord of this universe. When He is condemned in an assembly by the wicked, then the person who is listening to it should either punish the wicked or close his ears and walk out of the assembly. If he is capable, he should cut off the tongue of the sinful person who is condemning Śiva. The person who silently listens to the abuse being heaped upon Śiva, instead of following any of the remedies mentioned above, should simply give up his own life. This is dharma.

You have made it a habit to criticize Śiva. Henceforth I cannot live in this body, which has originated from you. Elders have stated that vomiting is the remedy for eating wrongful food, which should not have been eaten. Discarding this body given by you I will purify myself.

Na veda-vādān anuvartate matiḥ sva eva loke ramato mahā-muneḥ

Yathā gatir deva-manuṣyayoḥ pṛthak sva eva dharme na paraṁ kṣipet sthitaḥ

The do’s and don’ts of Vedas cannot bind a Yogi who is totally immersed in Self-bliss. He is over and above them. Just as humans and celestials do not travel on the same path, likewise beings established in supreme knowledge (jnanis) have a way of life which is different from those who are steadfastly devoted to action (karma). The human being should realize this great truth and should strictly abide by those duties which have been specifically allotted to him”.

Nārasimhāya namah