Bhagavatapurana 4.4: atha caturtho'dhyāyaḥ

4.4.1

/0 maitreya uvāca
etāvad uktvā virarāma śaṅkaraḥ patny-aṅga-nāśaṃ hy ubhayatra cintayan /
suhṛd-didṛkṣuḥ pariśaṅkitā bhavān niṣkrāmatī nirviśatī dvidhāsa sā //

1. Maitreya said:—With this explanation (of the circumstances) Śankara stopped considering that, in either case, his wife’s body would be lost; eager to see her friends (relations) and afraid of Bhava (her Lord), she seemed to be two individuals, going out of and coming back into (the house.)

4.4.2

suhṛd-didṛkṣā-pratighāta-durmanāḥ snehād rudaty aśru-kalātivihvalā /
bhavaṃ bhavāny apratipūruṣaṃ ruṣā pradhakṣyatīvaikṣata jāta-vepathuḥ //

2. With a heart grieved at the obstacle in the way of her desire to see her friends, and out of affection, Bhavāni (Bhava’s wife) wept (weeps) and was greatly distressed with tears (trickling down her cheeks), shaking with anger; (and she) looked at Bhava who is without an equal (like whom there is no other person) as if she would burn him.

4.4.3

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

3. There, with violent sighs, and with her heart harassed by grief and anger, and losing her judgment on account of her feminine (womanly) nature, she went to the house of her parents, leaving him who is loved by the righteous and who, out of love, had given her half of his own self (body.)

4.4.4

tām anvagacchan druta-vikramāṃ satīm ekāṃ tri-netrānucarāḥ sahasraśaḥ /
sa-pārṣada-yakṣā maṇiman-madādayaḥ puro-vṛṣendrās tarasā gata-vyathāḥ //

4. After Sati had set off at a swift pace and all alone, in great haste went thousands of the followers of the three-eyed one (Siva), along with his attendants and yakshas, with Maniman, Mada and others, led by the Bull who was foremost of them all, and untouched by fear or pain (sad at heart) for her violating Siva’s command.

4.4.5

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

5. They placed her on the best of bulls (Nandin) and went on (in a splendid procession) with Sārikas (a class of talking birds), balls (to play with), mirrors, lotuses, white umbrellas, fans, wreaths of flowers and other things, and with the musical accompaniments of drums, conches and flutes playing.

4.4.6

ābrahma-ghoṣorjita-yajña-vaiśasaṃ viprarṣi-juṣṭaṃ vibudhaiś ca sarvaśaḥ /
mṛd-dārv-ayaḥ-kāñcana-darbha-carmabhir nisṛṣṭa-bhāṇḍaṃ yajanaṃ samāviśat //

6. (At last) the goddess Sati arrived at the place of sacrifice where the slaying of the animal for yajna (in worship of the gods) is made a glorious (sacred) act with the loud repetition of the Vedas on all sides, where the Brāhmin sages as well as the gods were all in attendance and where the vessels and utensils were made of earth, wood, iron, gold, Darbha grass and hides.

4.4.7

tām āgatāṃ tatra na kaścanādriyad vimānitāṃ yajña-kṛto bhayāj janaḥ /
ṛte svasṝr vai jananīṃ ca sādarāḥ premāśru-kaṇṭhyaḥ pariṣasvajur mudā //

7. Afraid of the sacrificer (Daksha) no person there dared to welcome Sati on her arrival when she was not cared for (by her own father), except her sisters and mother who with affection and tears choking their throats rejoiced to embrace her.

4.4.8

saudarya-sampraśna-samartha-vārtayā mātrā ca mātṛ-ṣvasṛbhiś ca sādaram /
dattāṃ saparyāṃ varam āsanaṃ ca sā nādatta pitrāpratinanditā satī //

8. Not being welcomed by her father, Satī did not accept (and was not pleased with) the honour done or the seat offered to her with great affection by her mother and her mother's sisters, and with their enquiries about her welfare in a manner worthy of sisters.

4.4.9

arudra-bhāgaṃ tam avekṣya cādhvaraṃ pitrā ca deve kṛta-helanaṃ vibhau /
anādṛtā yajña-sadasy adhīśvarī cukopa lokān iva dhakṣyatī ruṣā //

9. Observing the sacrifice performed without the share of offerings to Rudra and the disregard shown by her father to her Lord, the divine Lord of the world, and herself not being given a welcome reception before the sacrificial assembly, the great Goddess grew very angry as if she would burn the worlds with her ire.

4.4.10

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

10. In accents that faltered through anger, she censured the hater of Śiva, who had become puffed up on account of his practice in the path of smoke (*i. e.* with having frequently performed sacrifices); but in the hearing of the world, she loudly prohibited the hosts of spirits or Bhutas that started up by virtue of her divine power, from doing any harm to Daksha.

4.4.11

/0 devy uvāca
na yasya loke 'sty atiśāyanaḥ priyas tathāpriyo deha-bhṛtāṃ priyātmanaḥ /
tasmin samastātmani mukta-vairake ṛte bhavantaṃ katamaḥ pratīpayet //

11. The worshipful Goddess said :—Except thyself who would act like an enemy towards the Lord who hates nothing? For He is *the cause of all (is everything)*; than Him there is none higher in the world; of Him none is beloved or hated, and He *is the beloved* soul of all embodied creatures.

4.4.12

doṣān pareṣāṃ hi guṇeṣu sādhavo gṛhṇanti kecin na bhavādṛśo dvija /
guṇāṃś ca phalgūn bahulī-kariṣṇavo mahattamās teṣv avidad bhavān agham //

12. O Brāhmin, pious people do not (at all) see defects in the qualities of others; (some) take a separate account of merits and demerits as they are; and those that are (jealous) like thee, see only defects in the merits of others (regard the merits of others as faults), and cannot see their merits at all; and the noblest

are disposed to regard others’ virtues, however trifling they may be, as very great; and thou hast found fault with them.

4.4.13

nāścaryam etad yad asatsu sarvadā mahad-vinindā kuṇapātma-vādiṣu /
serṣyaṃ mahāpūruṣa-pāda-pāṃsubhir nirasta-tejaḥsu tad eva śobhanam //

13. It is no wonder that among the unrighteous who regard the lifeless body as the soul, the constant (talk) is the reproach of the great (out of jealousy); and that is really most befitting those impious men whose *spirit* is obscured on account of their jealousy by the dust under the feet of great men.

4.4.14

yad dvy-akṣaraṃ nāma gireritaṃ nṛṇāṃ sakṛt prasaṅgād agham āśu hanti tat /
pavitra-kīrtiṃ tam alaṅghya-śāsanaṃ bhavān aho dveṣṭi śivaṃ śivetaraḥ //

14. Alas! thou being other than what is auspicious hatest Śiva (the auspicious one), whose name is hallowed and whose command is inviolable; whose name of two syllables (Siva) uttered by the tongue, but once and incidentally, soon destroys the sin of men.

4.4.15

yat-pāda-padmaṃ mahatāṃ mano-'libhir niṣevitaṃ brahma-rasāsavārthibhiḥ /
lokasya yad varṣati cāśiṣo 'rthinas tasmai bhavān druhyati viśva-bandhave //

15. Thou art misbehaving towards that One Friend of the universe (Siva) whose lotus-like feet are worshipped by the great who long for the wine of *Brahmānanda* with their minds eager like bees—the feet which showers blessings upon the prayerful world.

4.4.16

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

16. Do not persons other than thyself (such as) Brahma and others, understand that He who is called Śiva is a-*Śiva* (inauspicious), and, with his matted-hair falling about in disorder, he dwelleth in the burning ground (Śmasāna), along with ghosts and devils, and adorns himself with the flowers, ashes and skulls found lying there;——(Brahma and others) who wear on their heads the flowers (dust) that fall from His feet—(that have become hallowed by the touch of His feet) ?

4.4.17

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

17. A person should shut his ears and depart from the place, if he cannot (die or slay the miscreant), when the

Lord, the protector of righteousness, is blasphemed by men of unrestrained nature; if he is able, he ought by force to cut off the vile tongue that utters such evil things and then he might even lose his life; and that (indeed) is the righteous course.

4.4.18

atas tavotpannam idaṃ kalevaraṃ na dhārayiṣye śiti-kaṇṭha-garhiṇaḥ /
jagdhasya mohād dhi viśuddhim andhaso jugupsitasyoddharaṇaṃ pracakṣate //

18. Therefore I will not have this body born of thee who blasphemest Śitikaṇṭha; for the wise say that the remedy for the unwholesome food consumed through ignorance or carelessness, is but to get rid of it (by vomiting).

4.4.19

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

19. The mind of the great saint who finds delight in his own self (within his body) does not (need not) follow the Vedic utterances (injunctions and prohibitions); for (the sphere of) movement is different for the gods and men (the sky for the former and the earth for the latter); so any one following his own (course of duty) ought not to find fault with another (who has a different path to follow).

4.4.20

karma pravṛttaṃ ca nivṛttam apy ṛtaṃ vede vivicyobhaya-liṅgam āśritam /
virodhi tad yaugapadaika-kartari dvayaṃ tathā brahmaṇi karma narcchati //

20. Karma (the course of duty) is, it is true, laid down as consisting of *Pravṛtta* (*Agnihotra* &c. *i.e.* the sacrificial acts) and *Nivṛtta* (*Śama Dama* etc. *i.e.* renunciation, control of passions and senses etc.) ; and that (too) distinctly as to who should follow which, according as the person is characterised by the two (states of mind) *viz.* attachment to objects and the absence of it; both the courses cannot be in (the practice of) the same agent at the same time; (but) no Karma devolves upon (has to be done by) Brahman (Sadāśiva).

4.4.21

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

21. Further, the attainments (powers of *Aṇiman* etc.) possessed by us can never be yours; only those which belong to the sacri-

ficial halls form the lot of those that follow the path of smoke, and they are extolled by creatures gratified with the food (offered in sacrifices); while those that belong to us are due to the unmanifest (subtle) cause *i.e.* depend merely upon our wish, and they are resorted to (enjoyed) by the Avadhūtas (those that have realised Brahman).

4.4.22

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

22. Has this not been enough? Yes; it is; enough with this body of vile birth, the body born of one who has sinned against Hara; I am ashamed of the (my) relationship with the unworthy. Fie upon the birth from one who acts sinfully towards the great!

4.4.23

gotraṃ tvadīyaṃ bhagavān vṛṣadhvajo dākṣāyaṇīty āha yadā sudurmanāḥ /
vyapeta-narma-smitam āśu tadāhaṃ vyutsrakṣya etat kuṇapaṃ tvad-aṅgajam //

23. If the glorious *Vrisha-dhvaja* (Śiva) should ever take your name, in calling me Dākshāyani, I should (then) stand with a painful heart and without the playful smile; and so I will soon cast off this carcase born of your body.

4.4.24

/0 maitreya uvāca
ity adhvare dakṣam anūdya śatru-han kṣitāv udīcīṃ niṣasāda śānta-vāk /
spṛṣṭvā jalaṃ pīta-dukūla-saṃvṛtā nimīlya dṛg yoga-pathaṃ samāviśat //

24. Maitreya said:—O Vanquisher of enemies! Having thus addressed Daksha in sacrifice, she silently sat down on the ground on the northern side facing the north and having touched (sipped) water (*i. e.* having made *Āchamana*) dressed in yellow silk, and having closed her eyes, she adopted the path of Yoga.

4.4.25

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

25. Steady in her seat, she (the faultless Sati) held her breaths *Prāna* and *Apāna* equally (controlled at the navel), raised *Udāna* up from her navel [*chakra*—region] and, having slowly stopped it along with the *mind* in the heart, carried it from the chest through the throat to the middle point between the eye-brows.

4.4.26

evaṃ sva-dehaṃ mahatāṃ mahīyasā muhuḥ samāropitam aṅkam ādarāt /
jihāsatī dakṣa-ruṣā manasvinī dadhāra gātreṣv anilāgni-dhāraṇām //

26. Wroth with Daksha and determined thus to cast off her body which had been often affectionately enthroned (placed) on his lap by Śiva, the most worshipful one among the great, the high-souled and resolute Sati instituted the (yogic) concentration of wind and fire within the members of her body.

4.4.27

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

27. Contemplating the joy of worshipping the lotus-like feet of her Lord, the Lord of the world, she (the faultless Satī) ceased to see anything else; and her body was at once ablaze with the fire produced by her yogic concentration.

4.4.28

tat paśyatāṃ khe bhuvi cādbhutaṃ mahad hā heti vādaḥ sumahān ajāyata /
hanta priyā daivatamasya devī jahāv asūn kena satī prakopitā //

28. Great was the uproar which arose from the people both in the sky and on the earth who saw that remarkable and wonderful sight: Alas! Satī, the queen of the highest God, has thrown away her life, being angered by Daksha.

4.4.29

aho anātmyaṃ mahad asya paśyata prajāpater yasya carācaraṃ prajāḥ /
jahāv asūn yad-vimatātmajā satī manasvinī mānam abhīkṣṇam arhati //

29. Ah! Look at the enormity of the wickedness of this Prajāpati whose progeny are all these creatures, mobile and immobile; being dishonoured by him the high-souled Satī, his own daughter, who always deserves to be honoured, has thrown away her life.

4.4.30

so 'yaṃ durmarṣa-hṛdayo brahma-dhruk ca loke 'pakīrtiṃ mahatīm avāpsyati /
yad-aṅgajāṃ svāṃ puruṣa-dviḍ udyatāṃ na pratyaṣedhan mṛtaye 'parādhataḥ //

30. This enemy of Brahma, this hater of Purusha (Śiva), with a heart full of envy, will reap great infamy in the world; for he does not (even) prevent his own daughter preparing to die on account of his disrespectful treatment.

4.4.31

vadaty evaṃ jane satyā dṛṣṭvāsu-tyāgam adbhutam /
dakṣaṃ tat-pārṣadā hantum udatiṣṭhann udāyudhāḥ //

31. When the people were thus denouncing him, on seeing that wonderful act of Satī in putting an end to herself, her attendants rose with their weapons to slay Daksha.

4.4.32

teṣām āpatatāṃ vegaṃ niśāmya bhagavān bhṛguḥ /
yajña-ghna-ghnena yajuṣā dakṣiṇāgnau juhāva ha //

32. Noticing the mighty rush of those attendants of Satī, the venerable Bhrigu poured an offering into the *Dakshiṇāgni* repeating over it the *yajur-veda* text efficacious in removing obstructions to the sacrifice.

4.4.33

adhvaryuṇā hūyamāne devā utpetur ojasā /
ṛbhavo nāma tapasā somaṃ prāptāḥ sahasraśaḥ //

33. When the priest Adhvaryu *viz.* Bhrigu poured the offering on it, certain gods called the Ribhus who had secured a

share in the Soma juice by dint of their *Tapas*, came forth in thousands and with great force.

4.4.34

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

34. Beaten by them with fire brands blazing forth with *Brahma Tejas* (divine fire) and energy, all the attendants of Siva, Pramathas and Guhyakas ran away in different directions.