Bhagavatapurana 4.6: atha ṣaṣṭho'dhyāyaḥ

4.6.1

/0 maitreya uvāca
atha deva-gaṇāḥ sarve rudrānīkaiḥ parājitāḥ /
śūla-paṭṭiśa-nistriṃśa- gadā-parigha-mudgaraiḥ //

Maitreya said: / Then all the hosts of gods, defeated by Rudra’s armies / with tridents, spear-axes, swords, clubs, iron bludgeons, and hammers,

1—2. Thereupon all the hosts of the gods routed by the army of Rudra, with their bodies torn up with their weapons (Śūla, Paṭṭiśa, Nistriṃśa, Gadā, Parighā, and Mudgara) and overwhelmed with fear, went along with the priests and Sabhyas, bowed to Swayambhū, the four-faced Brahma, and informed him of it in all detail.

4.6.2

sañchinna-bhinna-sarvāṅgāḥ sartvik-sabhyā bhayākulāḥ /
svayambhuve namaskṛtya kārtsnyenaitan nyavedayan //

their whole bodies cut and torn, together with the priests and assembly members, bewildered with fear, / bowed down to the Self-born one and reported this entirely.

4.6.3

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

Knowing this beforehand, the glorious lotus-born lord [Brahmā] / and Nārāyaṇa, the Self of the universe, had not gone to the sacrifice of that Dakṣa.

3. Having already foreseen this, (both) the worshipful Brahma, born of the lotus, and Nārāyaṇa, the Lord of all (the soul of all), did not go to (attend) the sacrifice of Daksha.

4.6.4

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

Hearing that, the powerful lord said: “When an offense is committed against the more powerful, / that usually does not lead to well-being for those who desire to prosper.

4. Having heard what they said, the great Brahma said, "Towards one of higher power, though at fault, the thought of retaliation on the part of inferiors cannot tend to their welfare."

4.6.5

athāpi yūyaṃ kṛta-kilbiṣā bhavaṃ ye barhiṣo bhāga-bhājaṃ parāduḥ /
prasādayadhvaṃ pariśuddha-cetasā kṣipra-prasādaṃ pragṛhītāṅghri-padmam //

Even so, you who committed an offense by depriving Bhava of his portion of the sacrificial offering / should propitiate him with a purified mind—him whose lotus feet are held in reverence, who is swiftly appeased.

5. However, for having given offence to Rudra by excluding him from the sacrifice, though a share in the offerings is properly due to him—*do you with a purified mind and heart touch his lotus-like feet and obtain his grace, for he is easily and soon propitiated.*

4.6.6

āśāsānā jīvitam adhvarasya lokaḥ sa-pālaḥ kupite na yasmin /
tam āśu devaṃ priyayā vihīnaṃ kṣamāpayadhvaṃ hṛdi viddhaṃ duruktaiḥ //

Hoping for the revival of the sacrifice, quickly ask forgiveness of that god, / bereft of his beloved, whose heart was pierced by harsh words, and in whose wrath the world with its guardians cannot endure.

6. If you wish for the revival of the sacrificial course, do you make haste to beg the pardon of that God who is deprived of his queen and hurt at heart by (Your) bad words; for when he is provoked, the world with its protectors cannot be (must come to an end).

4.6.7

nāhaṃ na yajño na ca yūyam anye ye deha-bhājo munayaś ca tattvam /
viduḥ pramāṇaṃ bala-vīryayor vā yasyātma-tantrasya ka upāyaṃ vidhitset //

Neither I, nor the sacrifice personified, nor you, nor the other embodied beings and sages know the truth / or the measure of the strength and prowess of that autonomous one; who can devise an expedient against him?”

7. Neither I nor Yagna (Indra at the time) nor you nor the sages and others who have mortal bodies can understand the hidden nature and the extent of the strength and power of that self-existing god; and who could hope to (successfully) adopt the means (of propitiating him).

4.6.8

sa ittham ādiśya surān ajas tu taiḥ samanvitaḥ pitṛbhiḥ sa-prajeśaiḥ /
yayau sva-dhiṣṇyān nilayaṃ pura-dviṣaḥ kailāsam adri-pravaraṃ priyaṃ prabhoḥ //

Having thus instructed the gods, the unborn one [Brahmā], accompanied by them, / the ancestors, and the lords of creatures, went from his own abode to Kailāsa, the best of mountains, dear to the master, the foe of the three cities.

8. Having thus admonished the gods and being accompanied by them as well as by the Pitris and the Prajāpatis, Aja (Brahma) started from his residence towards the great mountain Kailāsa, the beloved seat of the Lord Śiva, the enemy of the Tripura-Asuras.

4.6.9

janmauṣadhi-tapo-mantra- yoga-siddhair naretaraiḥ /
juṣṭaṃ kinnara-gandharvair apsarobhir vṛtaṃ sadā //

It was inhabited by beings other than men who were perfected by birth, herbs, austerities, mantras, / and yoga, and was constantly surrounded by Kinnaras, Gandharvas, and Apsarases;

9. Mount Kailāsa is frequented by the gods who have controlled the defects of mortal nature by virtue of their superior birth, or of drugs, Tapas, Mantrās and yoga practices; and it is also often thronged with the Kinnaras, the Gandharvas, and the women called Apsaras.

4.6.10

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

with peaks made of various jewels, variegated with various minerals, / covered with diverse trees, creepers, and bushes, and filled with various herds of beasts;

10. With its summits composed of various gems variegated with different metallic ores covered with various kinds of trees and creepers and bushes (bowers formed by them), abounding in various kinds of animals (deer);

4.6.11

nānāmala-prasravaṇair nānā-kandara-sānubhiḥ /
ramaṇaṃ viharantīnāṃ ramaṇaiḥ siddha-yoṣitām //

with various pristine waterfalls, and slopes with varied caves, / a delightful place for the women of the Siddhas sporting with their lovers;

11. Adorned with numerous streams of crystal water and also with caves and heights, the mountain is a source of delight to the Siddha women who sport there along with their lovers.

4.6.12

mayūra-kekābhirutaṃ madāndhāli-vimūrcchitam /
plāvitai rakta-kaṇṭhānāṃ kūjitaiś ca patattriṇām //

resounding with the cries of peacocks, humming with bees blinded by rut, / inundated with the melodies and cooings of sweet-throated birds;

12. It is resonant with the screams of peacocks, with the shrill strains of bees intoxicated (blind) with honey, with the continuous notes of cuckoos of charming voice (whose throat has become charming on account of the tender shoots eaten by them) and with the notes of other warbling birds.

4.6.13

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

as if beckoning the birds with wish-fulfilling trees whose branches were raised like arms, / as if walking by means of elephants, as if singing by means of waterfalls;

13. By its trees that yielded every object of desire, it seemed to welcome the birds as if with lifted hands; by its (strolling) elephants it seemed to be in motion; by its loud cataracts it seemed to sing praises.

4.6.14

mandāraiḥ pārijātaiś ca saralaiś copaśobhitam /
tamālaiḥ śāla-tālaiś ca kovidārāsanārjunaiḥ //

beautified with Mandāras, Pārijātas, and Saralas, / Tamālas, Śālas, Tālas, Kovidāras, Asanas, and Arjunas;

14-15. It looked most splendid with the trees known as Mandāras, Pārijātas, Saralas, Tamālas, Śālas, Tālas, Kovidāras, Asanas, Arjunas, Chūtas (mango), Kadambas, Nīpas, Nāgas, Punnāgas, Champakas, Pāṭalas, Aśokas, Bakulas, Kundas, Kuravakas.

4.6.15

cūtaiḥ kadambair nīpaiś ca nāga-punnāga-campakaiḥ /
pāṭalāśoka-bakulaiḥ kundaiḥ kurabakair api //

with mangoes, Kadambas, Nīpas, Nāgas, Punnāgas, and Campakas, / Pāṭalas, Aśokas, Bakulas, Kundas, and Kurabakas;

4.6.16

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

adorned with golden hundred-petaled lotuses, excellent Reṇukas, Jātīs, / Kubjakas, Mallikās, and Mādhavī creepers;

16—19. It was adorned with the lotus flowers of hundred petals of golden hue, with excellent cardamom creepers, jessamines, Kubjakas, Mallikas and Mādhavis; and also with the trees Panasa, Udumbara, Aśvattha, Plaksha, Nyagrodha, Hingu, Bhūrīja; with herbs and plants of various kinds, with arecanuts both great and small and Jambūs (Roseapple trees); with dates, Āmrātakas, Āmras, and others, with Priyālas, Madhukas and Ingudas (Soapnut trees); and with many other kinds of trees; it also looked beautiful with various kinds of bamboos called Venu and Kichaka; it abounded with beds of white lilies and it was charming with lotus-lakes and with the flights of warbling birds about them.

4.6.17

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

with jackfruit, Udumbara, Aśvattha, / Plakṣa, Nyagrodha, Hiṅgu, / Bhūrja, medicinal herbs, betel-nut palms, royal arecas, and Jambus;

4.6.18

kharjūrāmrātakāmrādyaiḥ priyāla-madhukeṅgudaiḥ /
druma-jātibhir anyaiś ca rājitaṃ veṇu-kīcakaiḥ //

with dates, Āmrātakas, wild mangoes and others, Priyālas, Madhukas, Iṅgudas, / and other species of trees, and resplendent with common and whistling bamboos.

4.6.19

kumudotpala-kahlāra- śatapatra-vanarddhibhiḥ /
nalinīṣu kalaṃ kūjat- khaga-vṛndopaśobhitam //

[adorned] with the lush abundance of forests of white water lilies, blue lotuses, white esculent lilies, and red lotuses,
graced by flocks of birds softly chirping among the lotus ponds,

4.6.20

mṛgaiḥ śākhāmṛgaiḥ kroḍair mṛgendrair ṛkṣa-śalyakaiḥ /
gavayaiḥ śarabhair vyāghrai rurubhir mahiṣādibhiḥ //

with deer, monkeys, wild boars, lions, bears, porcupines,
gavayas, śarabhas, tigers, ruru deer, buffaloes, and other animals,

20. It was a splendid sight with its deer, monkeys, boars, lions, bears, Salyakas, Gavayas, Sarabhas, tigers, Rurus (a kind of deer) buffaloes and other beasts;

4.6.21

karṇāntraikapadāśvāsyair nirjuṣṭaṃ vṛka-nābhibhiḥ /
kadalī-khaṇḍa-saṃruddha- nalinī-pulina-śriyam //

frequented by Karṇāntras, Ekapadas, Aśvās规定yas, wolves, and musk deer,
its beauty characterized by the lotus-pond banks enclosed by groves of plantain trees,

21. It was largely infested with beasts called Karnantras and by those who have but one foot and those who have the face of a horse; by wolves and musk deer; it presented a beautiful scenery with its banks of sand in lotus lakes surrounded by gardens of plantain trees.

4.6.22

paryastaṃ nandayā satyāḥ snāna-puṇyatarodayā /
vilokya bhūteśa-giriṃ vibudhā vismayaṃ yayuḥ //

Surrounded by the Nandā, whose waters are supremely purifying from the bathing of Satī, / the gods, beholding the mountain of the Lord of creatures, were filled with wonder.

22. It was surrounded by the Ganges whose waters are highly perfumed by Pārvati's ablutions; and at the sight of this mountain of Bhūtesa the gods were filled with wonder.

4.6.23

dadṛśus tatra te ramyām alakāṃ nāma vai purīm /
vanaṃ saugandhikaṃ cāpi yatra tan-nāma paṅkajam //

There they saw the charming city named Alakā, / and also the Saugandhika forest, where the lotus of that name grows.

23. There they saw the famous and beautiful city of Alakā as well as the garden called Saugandhika where grows a species of lotus of the same name.

4.6.24

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

The two rivers outside the city, Nandā and Alakanandā, / are exceedingly purifying through the dust from the lotus feet of the Lord of holy shrines.

24. Along the outskirts of the city flow the two rivers Nandā and Alakanandā which are highly sacred with the dust of the ever-hallowed lotus-like feet of Hari.

4.6.25

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

In them, O Vidura, the celestial women, descending from their aerial cars, / sport, splashing their men after plunging in, fatigued by love-making.

25. O Vidura, celestial women tired of their sports of love descend from their mansions into these two streams and plunge and sport in their waters sprinkling their consorts with them.

4.6.26

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

Though free of thirst, bull-elephants drink their waters, / yellowed by the fresh saffron washed down from their bathing, while offering it to their females.

26. And in these two rivers, the elephants who are not thirsty themselves drink and compel their mates also to drink the water coloured with the saffron washed down during the ablutions of celestial women.

4.6.27

tāra-hema-mahāratna- vimāna-śata-saṅkulām /
juṣṭāṃ puṇyajana-strībhir yathā khaṃ sataḍid-ghanam //

Crowded with hundreds of celestial cars made of silver, gold, and magnificent jewels, / and frequented by the women of the Yakṣas, it was like the sky filled with lightning-bearing clouds.

27. They saw the city frequented by women of the Puṇyajanas or Yakshas and crowded with hundreds of their vehicles built of silver and gold and precious jewels, like unto the sky with clouds brightened by the flashes of lightning.

4.6.28

hitvā yakṣeśvara-purīṃ vanaṃ saugandhikaṃ ca tat /
drumaiḥ kāma-dughair hṛdyaṃ citra-mālya-phala-cchadaiḥ //

Passing beyond the city of the lord of Yakṣas and that Saugandhika forest, / delightful with wish-fulfilling trees laden with manifold flowers, fruits, and foliage,

28. Beyond the city (or the mansion) of Kubera, the Lord of Yakshas, they also saw the garden called Saugandhika fascinating with various trees bearing wonderful flowers, fruits and leaves and yielding all that may be desired.

4.6.29

rakta-kaṇṭha-khagānīka- svara-maṇḍita-ṣaṭpadam /
kalahaṃsa-kula-preṣṭhaṃ kharadaṇḍa-jalāśayam //

with bees adorned by the melodies of flocks of sweet-throated birds, / possessing lakes of white lotuses most dear to flocks of royal swans,

29—31. They saw the garden in which the strains of bees were made harmonious with the notes of innumerable birds of charming voice; which was the beloved resort of all species of Kalahaṁsas and in which the pools were adorned with lotuses of thorny stalk; which often and intensely agitate the heart of the great Yaksha ladies by their breezes perfumed with the Harichandana trees whose bark is injured by elephants’ rubbing their body against them; and in which the ponds are covered with lilies and provided with steps built of cat’s eyes; having seen the garden frequented by the Kimpurushas, they saw the Baniyan tree standing at a distance from it.

4.6.30

vana-kuñjara-saṅghṛṣṭa- haricandana-vāyunā /
adhi puṇyajana-strīṇāṃ muhur unmathayan manaḥ //

and with the wind scented by sandalwood rubbed by wild elephants / repeatedly churning the minds of the Yakṣa women,

4.6.31

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

having seen pools lined with steps of lapis lazuli and crowned with blue lotuses, / visited by Kimpuruṣas, they saw a banyan tree nearby.

4.6.32

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

It was one hundred yojanas in height, its branches spreading three-quarters of that distance, / casting its shadow everywhere without moving, having no birds' nests, and free from heat.

32. It was one hundred Yojanas in height; and its branches were each seventy-five Yojanas in length; on all sides it

afforded permanent shelter and warded off heat; and (but) there was no nest in it.

4.6.33

tasmin mahā-yogamaye mumukṣu-śaraṇe surāḥ /
dadṛśuḥ śivam āsīnaṃ tyaktāmarṣam ivāntakam //

Under it, which was full of great yoga and a refuge for those seeking liberation, the gods / saw Śiva seated, looking like the God of Death when he has relinquished his wrath.

33. On that Baniyan which inspires absolute devotion to the Lord and which is the resort of all desirous of Moksha, the gods saw Śiva seated like Yama who is not angry;

4.6.34

sanandanādyair mahā-siddhaiḥ śāntaiḥ saṃśānta-vigraham /
upāsyamānaṃ sakhyā ca bhartrā guhyaka-rakṣasām //

His form profoundly peaceful, he was attended by peaceful great perfected beings such as Sanandana, / and by his friend, the master of the Guhyakas and Rākṣasas.

34. They saw Śiva of tranquil personality waited upon by Sanaka, Sanandana and other great yogins who have obtained tranquillity, as well as by his friend the Lord of Yaksha and Rakshas races;

4.6.35

vidyā-tapo-yoga-patham āsthitaṃ tam adhīśvaram /
carantaṃ viśva-suhṛdaṃ vātsalyāl loka-maṅgalam //

Established on the path of knowledge, austerity, and yoga, the supreme master, / moving as the friend of the universe, was the auspiciousness of the world out of tenderness.

35. They saw the great Lord of the world, the friend of the universe; practising Upāsana, concentration, and meditation (Samādhi), and out of love performing Tapas which tends to the welfare of the world.

4.6.36

liṅgaṃ ca tāpasābhīṣṭaṃ bhasma-daṇḍa-jaṭājinam /
aṅgena sandhyābhra-rucā candra-lekhāṃ ca bibhratam //

Bearing the bodily marks dear to ascetics—ashes, a staff, matted hair, and a black antelope skin— / he wore a crescent moon upon his body, which had the luster of twilight clouds.

36—37. They saw him wearing on his person brilliant like evening clouds the marks of the (sacred) ashes and bearing in addition to the crescent moon, a club, matted-locks and deerskin, which are the delight of hermits.

4.6.37

upaviṣṭaṃ darbhamayyāṃ bṛsyāṃ brahma sanātanam /
nāradāya pravocantaṃ pṛcchate śṛṇvatāṃ satām //

Seated upon a grass mat of darbha, / he was expounding the eternal Brahman to Nārada, who questioned him while virtuous devotees listened.

37. They saw him seated on a mat of Darbha grass and expounding the truth of Brahman to the inquiring (disciples) while other wiseman were listening to him.

4.6.38

kṛtvorau dakṣiṇe savyaṃ pāda-padmaṃ ca jānuni /
bāhuṃ prakoṣṭhe 'kṣa-mālām āsīnaṃ tarka-mudrayā //

Placing his left lotus foot upon his right thigh and knee, / holding a rosary on his wrist, he sat displaying the gesture of exposition.

38. Resting his lotus-like left foot on the right thigh and the left arm on the left knee, he was seated with a rosary of beads round the right fore-arm and with his hand formed into _Tarka-mudrā_ (a position of the fingers intended to further the light of knowledge).

4.6.39

taṃ brahma-nirvāṇa-samādhim āśritaṃ vyupāśritaṃ giriśaṃ yoga-kakṣām /
sa-loka-pālā munayo manūnām ādyaṃ manuṃ prāñjalayaḥ praṇemuḥ //

To him, absorbed in meditation upon the Brahman of absolute cessation, his knees bound with a yoga strap, / the sages along with the guardians of the world bowed with folded hands, [approaching] him, the foremost thinker among the wise.

39. The sages as well as the protectors of the world folded their hands and prostrated themselves before Śiva, the Lord of

the mountain, who was engaged in meditation to realise the bliss of being one with Brahman (being one with the blissful Brahman), who wore a special Yoga-Kakshā or Yoga-strap to secure the position of the left knee and who is the foremost Manu among the Manus.

4.6.40

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

Perceiving that the self-born [Brahmā] had arrived, he whose feet are revered by the chiefs of gods and demons / rose and made obeisance with his head, just as Viṣṇu, most worthy of worship, did to Ka.

40. Now seeing Brahma born of Paramātman coming, he (Śiva) whose feet are worshipped by the great Suras and Asuras, rose (from his seat) and worshipped him bowing his head, even as the most worshipful Vishnu in the form of Vāmana did in the case of Kasyapa.

4.6.41

tathāpare siddha-gaṇā maharṣibhir ye vai samantād anu nīlalohitam /
namaskṛtaḥ prāha śaśāṅka-śekharaṃ kṛta-praṇāmaṃ prahasann ivātmabhūḥ //

Likewise, the other hosts of perfected beings and great sages who were all around Nīlalohita bowed down; / then the self-born [Brahmā], greeted with obeisance, addressed the moon-crested god as if smiling:

41. So also all the Siddhas and the great Rishis (seated) around Siva thereafter worshipped Brahma; thus bowed to by all, Brahma smilingly says (said) to Śiva who wears the crescent moon on his head, after he had made his obeisance.

4.6.42

/0 brahmovāca
āne tvām īśaṃ viśvasya jagato yoni-bījayoḥ /
śakteḥ śivasya ca paraṃ yat tad brahmā nirantaram //

/0 Brahmā said:
I know you as the Lord of the entire universe, who are beyond the womb and the seed of the cosmos, / beyond Śakti and Śiva, that continuous, indivisible Brahman.

42. Brahma said:—I know Thee to be the Lord of all the universe and to be that changeless Brahman which is the source of Śakti and Śiva, the mother and the seed of the world.

4.6.43

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

Indeed, O Lord, you yourself, in the form of Śiva and Śakti, / create, maintain, and swallow this universe in play, like a spider with its woven web.

43. "O glorious one, it is thou that like the spider createst, protectest and consumest the universe, making it a sport of Śiva and Śakti who are one in essence.

4.6.44

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

You alone created the sacrifice through Dakṣa as the instrument to secure the fruits of dharma and wealth; / and by you alone were the moral boundaries established in the world, which the steadfast brahmins faithfully observe.

44. O God, the source of Dharma and Artha (righteousness and wealth), it was by Thee that the sacrificial course was brought into existence (making) Daksha a string to support the Vedas which are the source of Dharma and Artha; And it is by Thee that the boundaries *i.e.* the definite courses of conduct are ordained in the world; and brahmins practising austerity and piety follow those courses with faith in them.

4.6.45

tvaṃ karmaṇāṃ maṅgala maṅgalānāṃ kartuḥ sva-lokaṃ tanuṣe svaḥ paraṃ vā /
amaṅgalānāṃ ca tamisram ulbaṇaṃ viparyayaḥ kena tad eva kasyacit //

O auspicious one, for the performer of auspicious deeds you bestow his own realm in heaven or beyond, / and for inauspicious deeds, the dreadful darkness of hell. How, then, can there be an inversion of this for someone?

45. O auspicious one, Thou alone conferest Svarga or Moksha on him that performs auspicious (sacred) duties; and Thou assignest the horrible hell of darkness to him who does unrighteous acts. How could a change then come about in anything (so ordained by Thee).

4.6.46

na vai satāṃ tvac-caraṇārpitātmanāṃ bhūteṣu sarveṣv abhipaśyatāṃ tava /
bhūtāni cātmany apṛthag-didṛkṣatāṃ prāyeṇa roṣo 'bhibhaved yathā paśum //

Anger rarely overwhelms virtuous devotees whose minds are surrendered to your feet, / who see you in all beings, and who wish to see all beings as non-different from themselves, as it does a beast.

46. Anger cannot generally overpower those righteous souls who have devoted their hearts to Thy feet and who see Thee in all beings and see all beings to be one with Atman, just as it may overpower an ignorant brute.

4.6.47

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

People of divided intellect, seeing only ritual action, ill-intentioned, their hearts ever burning at the rise of others, / torment others with harsh words, piercing their vitals; one like you should not slay those already slain by fate.

47. Those who see difference fix their eye on Karma and being possessed of a corrupt heart are always pained to see the prosperity of others; (and) being naturally disposed to hurt others to the quick, they wound others' (feelings) by their tongue; (but) one like you ought not to kill those others who are doomed by Providence.

4.6.48

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

When and in whom people's intellects are touched by the insurmountable creative power of the Lotus-navel Lord so that they see division, / good men show compassion toward them out of pity; they do not take retaliatory steps against what is brought about by the power of fate.

48. If at any place or time those who are deluded by the Māyā of Padmanābha (Hari) take a different (wrong) view [_i. e._ violate the righteous], they (the righteous) show them but mercy out of (pity) for such violation as is caused by the force of Providence, but they do not show their power.

4.6.49

bhavāṃs tu puṃsaḥ paramasya māyayā durantayāspṛṣṭa-matiḥ samasta-dṛk /
tayā hatātmasv anukarma-cetaḥsv anugrahaṃ kartum ihārhasi prabho //

Your intellect, however, is untouched by the insurmountable creative power of the Supreme Person, seeing everything; / therefore, O Master, you ought to show grace in this matter to those whose minds are bound to ritual action and ruined by it.

49. You are indeed one whose judgment is not affected by the irresistible Māyā of the Perfect Person and therefore you are (always) perfect in wisdom; O powerful one, be pleased to pardon the fault of those whose mind is spoiled by her (Māyā) and so led away by their _Karma_.

4.6.50

kurv adhvarasyoddharaṇaṃ hatasya bhoḥ tvayāsamāptasya mano prajāpateḥ /
na yatra bhāgaṃ tava bhāgino daduḥ kuyājino yena makho ninīyate //

O Lord, bring about the restoration of the ruined sacrifice of Prajāpati, which remained incomplete because of you; / where the bad sacrificers did not give your share to you, the rightful sharer, by that let the sacrifice be concluded.

50. O God, be pleased to ordain the completion of the (Prajapati's) sacrifice which, marred by You, remains incomplete—the sacrifice in which the small-witted sacrificer (and priests) omitted to give the (due) share of offering to You by whom (alone) the sacrifice is made to bear the desired fruit.

4.6.51

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

Let this sacrificer live again; let Bhaga recover his eyes; / let the beard of Bhṛgu grow back, and the teeth of Pūṣan as before.

51. Let by your grace this sacrificer Daksha come back to life; let Bhṛigu recover his eyes, and his beard and _mustaches_ grow again, as also the teeth of Pūshan as before.

4.6.52

devānāṃ bhagna-gātrāṇām ṛtvijāṃ cāyudhāśmabhiḥ /
bhavatānugṛhītānām āśu manyo 'stv anāturam //

For the gods and priests whose limbs were broken by weapons and stones, / may their distress be quickly removed, having been favored by you, O Wrathful One.

52. O Rudra, being now taken into your favour, let the state of health soon return to the gods and the priests whose body is shattered with weapons and stones.

4.6.53

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

Let this be your share, O Rudra, whatever remains of the sacrifice; / may the sacrifice be accomplished today by your share, O destroyer of the sacrifice!

Verse 50. _V._ has the reading येन मखो न नीयते which means:—"and for the reason of their neglecting you the sacrifice has not been allowed by you to be completed." _D._ reads the same part of the sentence with निर्वीयते for ननीयते and gives nearly the same sense taking the prefix नि in the sense of 'lowness.' कुसर्पिभिः:--the priests and the gods who are actuated by little jealousies. 53. O Rudra, let all this which remains be your share in the sacrifice, O destroyer of sacrifice, let the sacrifice become complete to day with this share offered to you (as Rudra's share).