Bhagavatapurana 4.7: atha saptamo'dhyāyaḥ

4.7.1

/0 maitreya uvāca
ity ajenānunītena bhavena parituṣyatā /
abhyadhāyi mahā-bāho prahasya śrūyatām iti //

Maitreya said:
Having thus been appeased by the unborn [Brahmā] and being thoroughly pleased, / Śiva said, O mighty-armed one, smiling, "Listen!"

1. O Warrior (Vidura), thus conciliated (solicited) by Brahma, Bhava (Rudra) was pleased and said laughing, "Listen, (O gods)!

4.7.2

/0 mahādeva uvāca
nāghaṃ prajeśa bālānāṃ varṇaye nānucintaye /
deva-māyābhibhūtānāṃ daṇḍas tatra dhṛto mayā //

Mahādeva said:
O lord of creatures, I neither recount nor brood over the offense of children / who are overwhelmed by the Lord's creative power; a punishment was merely administered by me in that regard.

(Sri Mahādeva said):—"O Lord of creatures, I do not talk about or think of the fault of children (fools) deluded by the Lord's Māyā; (only, in respect of that fault) punishment has been ordained by me.

4.7.3

prajāpater dagdha-śīrṣṇo bhavatv aja-mukhaṃ śiraḥ /
mitrasya cakṣuṣekṣeta bhāgaṃ svaṃ barhiṣo bhagaḥ //

Let the head of Prajāpati, whose head was burnt, become the head of a he-goat; / let Bhaga behold his share of the sacrifice through the eye of Mitra.

3. "Let the Prajāpati whose head has been burnt have a head with the face of a goat; and let Bhaga see his portion in the sacrifice through the eye of the god Mitra.

4.7.4

pūṣā tu yajamānasya dadbhir jakṣatu piṣṭa-bhuk /
devāḥ prakṛta-sarvāṅgā ye ma uccheṣaṇaṃ daduḥ //

Pūṣan, however, eating flour, shall chew with the teeth of the sacrificer; / and may the gods who granted me the remainder have all their limbs restored as before.

4. "Let Pūshan eat flour or chew the offering with the teeth of the sacrificer; and let the gods who have offered me all the remainder have all their limbs properly restored.

4.7.5

bāhubhyām aśvinoḥ pūṣṇo hastābhyāṃ kṛta-bāhavaḥ /
bhavantv adhvaryavaś cānye basta-śmaśrur bhṛgur bhavet //

Let those who have lost their arms have arms made with the arms of the Aśvins and the hands of Pūṣan; / let the other priests be healed, and let Bhṛgu have the beard of a goat.

5. "Let the Adhvaryu and other Ritviks, i. e. priests have the arms of Asvins and the hand of Pūshan for their own and let Bhrigu have for his beard that of a sheep."

4.7.6

/0 maitreya uvāca
tadā sarvāṇi bhūtāni śrutvā mīḍhuṣṭamoditam /
parituṣṭātmabhis tāta sādhu sādhv ity athābruvan //

Maitreya said:
Then, having heard the words spoken by the most bountiful [Śiva], all the beings, / with hearts completely satisfied, exclaimed, "Well done! Well done!", my dear.

6. Maitreya said:—Hearing what the most gracious Śiva said, all the creatures at once shouted, "Well said, well said," with their hearts full of joy.

4.7.7

tato mīḍhvāṃsam āmantrya śunāsīrāḥ saharṣibhiḥ /
bhūyas tad deva-yajanaṃ sa-mīḍhvad-vedhaso yayuḥ //

Then, having invited the bountiful one, the gods headed by Indra along with the sages / went again to that sacrificial arena of the gods, accompanied by the bountiful one and Brahmā.

7. Thereupon having invited Śiva (to complete the sacrifice) the gods went again to the place of sacrifice along with Rishis, and with Śiva and Brahma.

4.7.8

vidhāya kārtsnyena ca tad yad āha bhagavān bhavaḥ /
sandadhuḥ kasya kāyena savanīya-paśoḥ śiraḥ //

And having performed in its entirety all that the Lord Śiva had commanded, / they joined the head of the sacrificial animal to the trunk of Dakṣa.

8. In completely carrying out what the gracious Bhava was pleased to say (ordain), they joined the head of the sacrificial animal to the body of Daksha.

4.7.9

sandhīyamāne śirasi dakṣo rudrābhivīkṣitaḥ /
sadyaḥ supta ivottasthau dadṛśe cāgrato mṛḍam //

As the head was being joined, Dakṣa, looked upon by Rudra, / stood up immediately like one awaking from sleep, and beheld Mṛḍa standing before him.

9. When the head was joined and he was graciously glanced at by Rudra, Daksha awoke as if from sleep and saw him (Rudra).

4.7.10

tadā vṛṣadhvaja-dveṣa- kalilātmā prajāpatiḥ /
śivāvalokād abhavac charad-dhrada ivāmalaḥ //

Then the Prajāpati, whose self had been soiled by hatred for the bull-bannered [Śiva], / became pure upon beholding Śiva, like a lake in autumn.

10. The Prajāpati whose mind had been impure with the hatred of Rudra, now attained serenity (was now cleared of its impurity) like a pool in the Śarat season, by virtue of Śiva's gracious looks.

4.7.11

bhava-stavāya kṛta-dhīr nāśaknod anurāgataḥ /
autkaṇṭhyād bāṣpa-kalayā samparetāṃ sutāṃ smaran //

Though resolved to praise Bhava, he was unable because of love, / remembering his deceased daughter with a stream of tears from longing.

11. (Now) he had a mind to offer his praises to Bhava, (but) he could not speak on account of his affection, anxiety and (choking) tears, as he remembered *his dead daughter*.

4.7.12

kṛcchrāt saṃstabhya ca manaḥ prema-vihvalitaḥ sudhīḥ /
śaśaṃsa nirvyalīkena bhāveneśaṃ prajāpatiḥ //

Having checked his mind with difficulty, overwhelmed with love, the wise Prajāpati / praised the Lord with sincere devotional emotion:

12. Though bewildered through affection, yet being wise and learned he staid his heart with great effort and the Prajāpati praised the Lord Siva in sincere devotion.

4.7.13

/0 dakṣa uvāca
bhūyān anugraha aho bhavatā kṛto me $ daṇḍas tvayā mayi bhṛto yad api pralabdhaḥ &
bhūyān anugraha aho bhavatā kṛto me $ daṇḍas tvayā mayi bhṛto yad api pralabdhaḥ &
na brahma-bandhuṣu ca vāṃ bhagavann avajñā % tubhyaṃ hareś ca kuta eva dhṛta-vrateṣu //

Dakṣa said: / Ah, a great favor has been done for me by you, in that punishment was inflicted upon me, although I had mocked you. / Even toward nominal brāhmaṇas, O Lord, you and Hari have no contempt; whence then toward those who maintain their vows?

13. Daksha said:—How great is the favour done to me by you in having punished me (to bring me back to my proper senses) though you were disregarded; for you both, Hara and Hari are never indifferent even to fallen Brahmins—What need be then said in the case of those who are in Tapas (becoming Brahmins).

4.7.14

* //
vidyā-tapo-vrata-dharān mukhataḥ sma viprān $ brahmātma-tattvam avituṃ prathamaṃ tvam asrāk &
vidyā-tapo-vrata-dharān mukhataḥ sma viprān $ brahmātma-tattvam avituṃ prathamaṃ tvam asrāk &
tad brāhmaṇān parama sarva-vipatsu pāsi % pālaḥ paśūn iva vibho pragṛhīta-daṇḍaḥ //

You first created from your mouth the brāhmaṇas bearing learning, asceticism, and vows, to protect the truth of the self that is Brahman. / Therefore, O Supreme Lord, you protect the brāhmaṇas in all calamities, like a herdsman his cattle, O omnipresent one, holding a staff.

14. O Supreme Lord, you first created Brahmins out of your mouth, and they with a sense of duty maintain the course of knowledge, Tapas and austerities for the purpose of protecting the Vedas and the true knowledge of Atman; therefore in all perils you protect the Brāhmins, even as a herdsman does his cattle with a stick in his hand (his crook).

4.7.15

* //
yo 'sau mayāvidita-tattva-dṛśā sabhāyāṃ $ kṣipto durukti-viśikhair vigaṇayya tan mām &
yo 'sau mayāvidita-tattva-dṛśā sabhāyāṃ $ kṣipto durukti-viśikhair vigaṇayya tan mām &
arvāk patantam arhattama-nindayāpād % dṛṣṭyārdrayā sa bhagavān sva-kṛtena tuṣyet //

I, who lacked sight of the truth, pierced you in the assembly with arrows of abusive words; yet overlooking that, you have protected me, / who was falling into hell through censuring the most venerable, with your kindly glance. May that Lord be pleased by his own deed!

15. May He who was scorned at with words sharp like arrows in the assembly, by me destitute of true knowledge, but who

has with a merciful glance protected me, when I was about to fall (falling) for having reproached his most worshipful self—may that glorious Lord be pleased witd his own work.

4.7.16

* //
/0 maitreya uvāca
kṣamāpyaivaṃ sa mīḍhvāṃsaṃ brahmaṇā cānumantritaḥ /
karma santānayām āsa sopādhyāyartvig-ādibhiḥ //

Maitreya said: / Having thus asked forgiveness of the bounteous [Rudra] and being authorized by Brahmā, / he resumed the sacrificial act with the preceptors, officiating priests, and the rest.

16. Maitreya said:—Having thus apologised to Rudra who showers blessings upon his devotees, and (obtained) the permission of Brahma, he went on to complete the sacrifice, with the help of the preceptors, priests and Agnis.

4.7.17

vaiṣṇavaṃ yajña-santatyai tri-kapālaṃ dvijottamāḥ /
puroḍāśaṃ niravapan vīra-saṃsarga-śuddhaye //

For the continuation of the sacrifice, the best of the twice-born offered a three-kapāla cake / sacred to Viṣṇu, for purification from contact with the heroes [of Śiva].

17. (O Warrior), the great Brāhmins poured an offering of three plates dedicated to Vishnu, to secure the continuity of the sacrifice and to remove (the pollution resulting from) the touch of the Pramathas and other Bhūtas that fought there.

4.7.18

adhvaryuṇātta-haviṣā yajamāno viśāmpate /
dhiyā viśuddhayā dadhyau tathā prādurabhūd dhariḥ //

As the sacrificer meditated with a purified intellect while the adhvaryu priest took the offering, / O protector of men, Hari became manifest just then.

18. O king (Vidura), along with the *Adhvaryu* who held the offering ready in his hand, the sacrificer contemplated the Deity in his pure mind, (so intensely) that Hari manifested himself there.

4.7.19

tadā sva-prabhayā teṣāṃ dyotayantyā diśo daśa /
muṣṇaṃs teja upānītas tārkṣyeṇa stotra-vājinā //

Robbing their splendor with his own radiance that illuminated the ten directions, / brought there by Tārkṣya, who is drawn by the horses of Vedic hymns,

19. Borne by Garuda whose wings are the two hymns of praise (Bṛhat and Rathantara), He appeared, eclipsing (all) their splendour by His brilliancy which illumined the ten cardinal points.

4.7.19.p1

śyāmo hiraṇya-raśano 'rka-kirīṭa-juṣṭo $ nīlālaka-bhramara-maṇḍita-kuṇḍalāsyaḥ &

dark-complexioned, with a golden girdle, adorned with a crown radiant as the sun, his face with earrings ornamented by blue locks of hair like bees,

20. He was of blue complexion, wore a zone of gold and (a gold) crown brilliant like the sun. His face shone beautiful with ear-rings rendered charming with locks dark like the bee; and with *Śaṅkha*, *Padma*, *Chakra*, *Śara*, *Chāpa*, *Gadā*, *Asi*, and *Charman* in His arms, He shone like the *Karṇikāra* with its golden arms (branches).

4.7.20

śaṅkhābja-cakra-śara-cāpa-gadāsi-carma- % vyagrair hiraṇmaya-bhujair iva karṇikāraḥ //

resembling a karṇikāra tree with golden arms busy with conch, lotus, discus, arrows, bow, mace, sword, and shield;

4.7.20.p2

vakṣasy adhiśrita-vadhūr vana-māly udāra- $ hāsāvaloka-kalayā ramayaṃś ca viśvam &

with his consort reposing on his chest, wearing a garland of forest flowers, delighting the universe with the play of his generous smiling glance;

21. On his bosom abides his consort Lakshmi with the *Vanamālā*; with his noble and gentle smiles and looks. He

4.7.20.p3

vakṣasy adhiśrita-vadhūr vana-māly udāra- $ hāsāvaloka-kalayā ramayaṃś ca viśvam &

with his consort reposing on his chest, wearing a garland of forest flowers, delighting the universe with the play of his generous smiling glance;

4.7.21

pārśva-bhramad-vyajana-cāmara-rāja-haṃsaḥ % śvetātapatra-śaśinopari rajyamānaḥ //

with royal swans in the form of fly-whisks and fans waved at his flanks, made radiant above by a moon in the form of a white umbrella.

delights the world; on both His sides wave (two) chāmaras like swans; and he looks most fascinating under his brilliant white umbrella which resembles the moon.

4.7.22

tam upāgatam ālakṣya sarve sura-gaṇādayaḥ /
praṇemuḥ sahasotthāya brahmendra-tryakṣa-nāyakāḥ //

Seeing that he had arrived, all the hosts of gods and others, / led by Brahmā, Indra, and the three-eyed [Śiva], rose up at once and bowed down.

22. On seeing Him come (towards them), all the assemblies of the gods and others (Brahma, Indra and Śiva), instantly rose and bowed to Him.

4.7.23

tat-tejasā hata-rucaḥ sanna-jihvāḥ sa-sādhvasāḥ /
mūrdhnā dhṛtāñjali-puṭā upatasthur adhokṣajam //

With their radiance eclipsed by his splendor, their tongues faltering, and filled with awe, / with joined hands placed upon their heads, they stood near Adhokṣaja.

23. Their splendour eclipsed by His, their tongue faltering (in amazement) and fear possessing them, they held their joined hands on their heads out of reverence, and sang the praises of Adhokshaja (Hari).

4.7.24

apy arvāg-vṛttayo yasya mahi tv ātmabhuv-ādayaḥ /
yathā-mati gṛṇanti sma kṛtānugraha-vigraham //

Even those whose vision is directed inward, such as Brahmā and others, / praised according to their intellect his form assumed to bestow grace.

24. Brahma and others who have but a poor understanding and poor powers of expression in respect of His glory, (since they are only His partial manifestations), sang the praises of Him who out of grace manifested Himself as a (an individual) person.

4.7.24.p1

dakṣo gṛhītārhaṇa-sādanottamaṃ $ yajñeśvaraṃ viśva-sṛjāṃ paraṃ gurum &

Dakṣa, taking the foremost vessels of worship, / to the Lord of sacrifice, the supreme guru of the creators of the universe,

25. He himself brought the articles and vessels of worship, and in great joy folding his hands piously and singing praises, sought (the shelter of) the Lord of sacrifices, the great father of Prajāpati's.

4.7.25

sunanda-nandādy-anugair vṛtaṃ mudā % gṛṇan prapede prayataḥ kṛtāñjaliḥ //

surrounded with joy by Sunanda, Nanda, and other attendants, / surrendered himself with restraint, with joined hands, praising him:

4.7.26

/0 dakṣa uvāca
śuddhaṃ sva-dhāmny uparatākhila-buddhy-avasthaṃ $ cin-mātram ekam abhayaṃ pratiṣidhya māyām &
śuddhaṃ sva-dhāmny uparatākhila-buddhy-avasthaṃ $ cin-mātram ekam abhayaṃ pratiṣidhya māyām &
tiṣṭhaṃs tayaiva puruṣatvam upetya tasyām % āste bhavān apariśuddha ivātma-tantraḥ //

Dakṣa said: / You abide in your own abode, pure, all states of intellect ceased, pure consciousness alone, one, fearless, having set aside creative power; / yet by that very [creative power] you attain personhood and dwell within it as if impure, although self-reliant.

26. Daksha said:—Thou art in Thine own unimpaired essence, pure and absolute consciousness, and eternally untouched by the mental states (viz., attachments, likes dislikes etc.) or wakefulness and others; and Thou art the only fearless Being having ever distanced Māyā; and making the same Maya Thy

medium, Thou appearest as jīvas, (as if) engrossed with impure matter.

4.7.27

* //
/0 ṛtvija ūcuḥ
tattvaṃ na te vayam anañjana rudra-śāpāt $ karmaṇy avagraha-dhiyo bhagavan vidāmaḥ &
tattvaṃ na te vayam anañjana rudra-śāpāt $ karmaṇy avagraha-dhiyo bhagavan vidāmaḥ &
dharmopalakṣaṇam idaṃ trivṛd adhvarākhyaṃ % jñātaṃ yad-artham adhidaivam ado vyavasthāḥ //

The officiating priests said: / Free from taint! Because of Rudra’s curse, with our minds fixated on ritual action, / we do not know your true nature, O Lord; this threefold sacrifice, which indicates dharma, is what we have known, for which purpose you have arranged that presiding deity.

27. The Ritviks said:—O Lord unassailed by impurity (merit or demerit), we, blindly given to ritualistic duties, by virtue of Nandi's curse, do not understand Thy true nature. This form of Thine called Yajna, which is sung in the three Vedas and which implies (leads to), the acquisition of Dharma (merit and Apūrva) is to-day known (by us); and for that purpose (accomplishing it) all these restrictions and courses are laid down, on the subject of the Deity—[or for this purpose Thou hast assumed the different forms as Indra and so on].

4.7.28

* //
/0 sadasyā ūcuḥ
utpatty-adhvany aśaraṇa uru-kleśa-durge 'ntakogra- $ vyālānviṣṭe viṣaya-mṛga-tṛṣy ātma-gehoru-bhāraḥ &
utpatty-adhvany aśaraṇa uru-kleśa-durge 'ntakogra- $ vyālānviṣṭe viṣaya-mṛga-tṛṣy ātma-gehoru-bhāraḥ &
dvandva-śvabhre khala-mṛga-bhaye śoka-dāve 'jña-sārthaḥ % pādaukas te śaraṇada kadā yāti kāmopasṛṣṭaḥ //

The members of the assembly said: / On the path of worldly life, devoid of shelter, difficult to cross with great affliction, infested by the fierce serpent of death, with the mirage of sense objects, carrying the heavy burden of home and self, / with the abyss of dualities, fear of wicked beasts, and the forest fire of sorrow, when will the caravan of the ignorant, tormented by desire, reach the abode of your feet, O giver of refuge?

28. The Sadasyas said:—O Lord, the asylum (of all), the ignorant crowd that has fallen down to the path of births (Saṃsāra), destitute of any shelter, (the path which is) hard to tread on account of great privations; which is always under the eye of the fierce serpent of Yama (Death), which is bewildering owing to the mirage of the objects of sense and is full of the pitfalls of pleasure and pain (and other pairs of opposite feelings) and which is fearful on account of the wicked who are like wild beasts, as also on account of the wild fire of grief—when will this crowd (oppressed by) the heavy load of their body and domestic life and harassed by Desires (passions) resort to Thy feet for shelter?

4.7.29

* //
/0 rudra uvāca
tava varada varāṅghrāv āśiṣehākhilārthe $ hy api munibhir asaktair ādareṇārhaṇīye &
tava varada varāṅghrāv āśiṣehākhilārthe $ hy api munibhir asaktair ādareṇārhaṇīye &
yadi racita-dhiyaṃ māvidya-loko 'paviddhaṃ % japati na gaṇaye tat tvat-parānugraheṇa //

Rudra said: / O giver of boons! At your excellent feet, which are desired for all goals and are to be worshiped with reverence even by unattached sages, / if my mind has been placed, and the ignorant world censures me as outcast, I do not take that into account, through your supreme favor.

29. Rudra said:—O Dispenser of all blessings, if the ignorant world talk of me as wanting in piety, I do not

mind it, through Thy Supreme grace, while I have set my mind on Thy charming feet which are the source of all blessings here and are worshipped with devotion even by saints who are rid of attachments.

4.7.30

* //
/0 bhṛgur uvāca
yan māyayā gahanayāpahṛtātma-bodhā $ brahmādayas tanu-bhṛtas tamasi svapantaḥ &
yan māyayā gahanayāpahṛtātma-bodhā $ brahmādayas tanu-bhṛtas tamasi svapantaḥ &
nātman-śritaṃ tava vidanty adhunāpi tattvaṃ % so 'yaṃ prasīdatu bhavān praṇatātma-bandhuḥ //

Bhṛgu said: / Brahmā and other embodied beings, their awareness of the self stolen away by your unfathomable creative power, sleeping in darkness, / do not know your truth residing within the self even today. May you, the kin of the self for those who bow down, be pleased!

30. Bhṛigu said:—May Thou, the Lord, the soul and kin of Thy suppliants, be gracious unto me—Thou by whose insuperable Māyā, Brahma and other embodied beings are deprived of their knowledge of Atman, and sleeping in darkness do not even now understand Thy true nature, which is mixed up (one) with their own selves.

4.7.31

* //
/0 brahmovāca
naitat svarūpaṃ bhavato 'sau padārtha- bheda-grahaiḥ puruṣo yāvad īkṣet /
jñānasya cārthasya guṇasya cāśrayo māyāmayād vyatirikto matas tvam //

Brahmā said: / This is not your true nature, so long as that person perceives differences among objects; / you are held to be the support of knowledge, meaning, and attributes, yet distinct from all that consists of creative power.

31. Brahma said:—Thy real nature is not what man, on whom the gunas (Satva etc ), knowledge and gross objects prevail, may perceive through the senses which cognise difference between objects; for Thou art distinct from (unmixed with) the unreal phenomena of Māyā.

4.7.32

/0 indra uvāca
idam apy acyuta viśva-bhāvanaṃ vapur ānanda-karaṃ mano-dṛśām /
sura-vidviṭ-kṣapaṇair udāyudhair bhuja-daṇḍair upapannam aṣṭabhiḥ //

Indra said: / This form of yours, O Acyuta, which brings forth the universe and brings delight to the mind and eyes, / is equipped with eight mighty arms bearing raised weapons to destroy the enemies of the gods.

32. Indra said.—O Achyuta, this form of Thine is a real one, which protects the world, delights my (our) mind and eyes, and is distinguished with eight stout arms holding weapons in readiness to destroy the enemies of the gods.

4.7.33

/0 patnya ūcuḥ
yajño 'yaṃ tava yajanāya kena sṛṣṭo vidhvastaḥ paśupatinādya dakṣa-kopāt /
taṃ nas tvaṃ śava-śayanābha-śānta-medhaṃ yajñātman nalina-rucā dṛśā punīhi //

The wives said:
This sacrifice, instituted for worshiping you, was destroyed today by Paśupati out of anger at Dakṣa. / O Soul of the sacrifice, purify it for us with your lotus-bright glance, its slaughtered animals lying silent like a sleeping corpse.

33. The wives of the priests said:—O Padmanābha, the sacrifice was instituted by Brahma as Thy worship; now it has been spoiled by Pa'supati offended with Daksha; O embodiment of Yajnas, may Thou be pleased to purify, with Thine eyes charming like lotuses, what has been made to look like a burial ground deprived of all festivity (and auspiciousness).

4.7.34

/0 ṛṣaya ūcuḥ
ananvitaṃ te bhagavan viceṣṭitaṃ yad ātmanā carasi hi karma nājyase /
vibhūtaye yata upasedur īśvarīṃ na manyate svayam anuvartatīṃ bhavān //

The sages said:
Inscrutable is your conduct, O Lord, since you yourself perform action yet are not tainted by it. / Though all approach the goddess of fortune for prosperity, you do not even care for her, though she serves you of her own accord.

Verse 33. केन V. by Brahma or Daksha. 34. The Rishis said:—O glorious one, Thy activity is of an inexplicable nature, for Thou actest of Thine own accord, but art not affected by it. Thou hast no regard for the powerful Lakshmi who seeks Thee of her own accord and whom all others worship for their prosperity.

4.7.35

/0 siddhā ūcuḥ
ayaṃ tvat-kathā-mṛṣṭa-pīyūṣa-nadyāṃ mano-vāraṇaḥ kleśa-dāvāgni-dagdhaḥ /
tṛṣārto 'vagāḍho na sasmāra dāvaṃ na niṣkrāmati brahma-sampannavan naḥ //

The Siddhas said:
Scorched by the forest fire of afflictions and tormented by thirst, this elephant of the mind / has plunged into the river of the pure nectar of your stories, has forgotten the forest fire, and does not come out, like one who has attained Brahman.

35. This elephant of our mind, scorched by the wild fire of the afflictions and distressed by the thirst of desires in Saṃsāra, has now plunged into the river of the pure nectar of Thy stories, has forgotten the heat (afflictions) of Saṃsāra; and, like one that has attained to Brahman, does not leave it.

4.7.36

/0 yajamāny uvāca
svāgataṃ te prasīdeśa tubhyaṃ namaḥ śrīnivāsa śriyā kāntayā trāhi naḥ /
tvām ṛte 'dhīśa nāṅgair makhaḥ śobhate śīrṣa-hīnaḥ ka-bandho yathā puruṣaḥ //

The sacrificer's wife said:
Welcome to you! Be pleased, O Lord! Reverence to you, O Śrīnivāsa! Protect us together with your beloved, Śrī! / Without you, O Sovereign, the sacrifice does not shine with its limbs, just like a headless torso without a head.

36. The sacrificer's wife said:—Most auspicious is Thy appearance here; may Thou be gracious (unto us), O Lord, I bow to Thee Srinivasa (the abode of Sri)! May Thou and Thy consort Sri protect us; without Thee, O great Lord, the sacrifice though complete in all its parts, does not shine (cannot be really complete and fruitful) like a person left a headless trunk, (though) perfect in all other members of his body.

4.7.37

/0 lokapālā ūcuḥ
dṛṣṭaḥ kiṃ no dṛgbhir asad-grahais tvaṃ pratyag-draṣṭā dṛśyate yena viśvam /
māyā hy eṣā bhavadīyā hi bhūman yas tvaṃ ṣaṣṭhaḥ pañcabhir bhāsi bhūtaiḥ //

The guardians of the worlds said:
Have you been seen by our eyes that perceive only unreal objects, you who are the inner seer by whom the universe is seen? / For this is your creative power, O Infinite One, since you, the sixth principle, shine through the five material elements.

37. The protectors of the world said:—Art Thou seen (by us)? No, Thou art not (in Thy true form) with our eyes accustomed to apprehend things in the wrong light; Thou art the Seer from within, by whom the (gross perceptible) world is seen; O Perfect One, this is Thine own Māyā and Thou seemest the sixth Bhūta along with the five Bhūtas.

4.7.38

/0 yogeśvarā ūcuḥ
preyān na te 'nyo 'sty amutas tvayi prabho viśvātmanīkṣen na pṛthag ya ātmanaḥ /
athāpi bhaktyeśa tayopadhāvatām ananya-vṛttyānugṛhāṇa vatsala //

The masters of yoga said:
None is dearer to you than he who sees no distinction, O Lord, between himself and you, the Self of the universe. / Even so, O Ruler, be gracious to those who run to you with devotion and single-minded focus, O lover of your devotees!

38. The Yogisvaras said:—O Lord, there is none more beloved of Thee than the person who ceases to see his self as different from Thee who art the Para Brahman (who art the Atman of all);—[more beloved than one that ceases to see jivas as different from thy self]; still, O Lord, full of kindness, be pleased to show Thy grace unto those that resort to Thee in unswerving devotion.

4.7.39

jagad-udbhava-sthiti-layeṣu daivato bahu-bhidyamāna-guṇayātma-māyayā /
racitātma-bheda-mataye sva-saṃsthayā vinivartita-bhrama-guṇātmane namaḥ //

Reverence to you, who by your own presence have dispelled the qualities of delusion from those whose minds were made to perceive diversity by your own creative power, / whose modes are divided into many by destiny during the creation, maintenance, and destruction of the universe.

39. We bow to Thee who during the creation, preservation and destruction of the universe givest rise to the notions of difference in Thyself by means of Māyā which is made to exhibit many and different qualities according to the Adrishta of jivas, and who, remaining in Thine own essential state removest the illusion and the gunas, its source.

4.7.40

/0 brahmovāca
namas te śrita-sattvāya dharmādīnāṃ ca sūtaye /
nirguṇāya ca yat-kāṣṭhāṃ nāhaṃ vedāpare 'pi ca //

Brahmā said:
Reverence to you, who take shelter of purity and are the source of dharma and the rest, / and who are beyond the modes, whose limit neither I nor others know.

40. Brahma said:—(Sabda Brahma) I bow to Thee who hast assumed the Satva guṇa and art the source of Dharma, Artha etc., who art destitute of attributes and whose true nature neither Brahma (and others) nor I know.

40. निर्गुणाय V. To one who is destitute of all those qualities which are fit to be eschewed. श्रितसत्वाय To one that is possessed of ever excellent attribute. यत्काष्ठां...वेद of whom I do not know the measure; for Thou art immeasurable and unlimited. D. O Unlimited one, to Thee that art perfect and true wisdom and the source of all as well as Dharma and other things unassailed by Rajas and other qualities and whose infinite nature is not comprehended by me. 41. Agni said:—I bow to the Lord in the form of Yajna, (the lord) who is in five forms, who is piously worshipped with the five Yajus mantras, and by whose energy and light, I am made to flame forth and bear the offerings soaked in ghee, in every good sacrifice.

4.7.41

/0 agnir uvāca
yat-tejasāhaṃ susamiddha-tejā havyaṃ vahe svadhvara ājya-siktam /
taṃ yajñiyaṃ pañca-vidhaṃ ca pañcabhiḥ sviṣṭaṃ yajurbhiḥ praṇato 'smi yajñam //

Agni said:
By whose splendor my splendor is kindled so that in a good sacrifice I bear the oblation sprinkled with clarified butter, / to that sacrifice, fivefold and worshiped through the five Yajus verses, worthy of sacrifice, I bow down.

4.7.42

/0 devā ūcuḥ
purā kalpāpāye sva-kṛtam udarī-kṛtya vikṛtaṃ $ tvam evādyas tasmin salila uragendrādhiśayane &
purā kalpāpāye sva-kṛtam udarī-kṛtya vikṛtaṃ $ tvam evādyas tasmin salila uragendrādhiśayane &
pumān śeṣe siddhair hṛdi vimṛśitādhyātma-padaviḥ % sa evādyākṣṇor yaḥ pathi carasi bhṛtyān avasi naḥ //

The gods said:
Formerly, at the end of a cosmic age, taking your transformed creation into your belly, / you, the primal Person, lay in that water upon the bed of the serpent king, your spiritual path contemplated in the heart by the Siddhas; / today, that very person, you move before the path of our eyes and protect us, your servants.

42. The gods said:—It is only Thou, the first person, that reposest on the bed formed by the great serpent (Sesha) on that (expanse of) water (on the waters of deluge) having withdrawn all creation into Thine own womb;—Thou that very Lord, towards whom the path of knowledge is sought after by the Siddhas, now movest in the range of our eyes and protectest us Thy servants.

4.7.43

* //
/0 gandharvā ūcuḥ
aṃśāṃśās te deva marīcy-ādaya ete brahmendrādyā deva-gaṇā rudra-purogāḥ /
krīḍā-bhāṇḍaṃ viśvam idaṃ yasya vibhūman tasmai nityaṃ nātha namas te karavāma //

The Gandharvas said:
These Marīci and others, the hosts of gods headed by Brahmā, Indra, and Rudra, are parts of your parts, O God. / O Infinite One, to whom this universe is a toy, to you, O Lord, we perpetually offer our reverence.

43. O God, these Marīchi and other progenitors (Prajapati's), Brahma and other gods in groups, and also Rudra and others—all these including myself are but parts of Thee; and, O Lord, we always make this bow to Thee to whom all this universe is but a plaything.

4.7.44

/0 vidyādharā ūcuḥ
tvan-māyayārtham abhipadya kalevare 'smin $ kṛtvā mamāham iti durmatir utpathaiḥ svaiḥ &
tvan-māyayārtham abhipadya kalevare 'smin $ kṛtvā mamāham iti durmatir utpathaiḥ svaiḥ &
kṣipto 'py asad-viṣaya-lālasa ātma-mohaṃ % yuṣmat-kathāmṛta-niṣevaka udvyudasyet //

The Vidyādharas said:
Obtaining this human body through your creative power, conceiving "mine" and "I" therein, a fool led astray by his own wrong paths / and tossed about, greedy for false objects of sense, can cast off his self-delusion if he attends upon the nectar of stories about you.

44. The Vidyādharas said:—Even that man who, having come into this (human) body, the means of working towards final beatitude, forms a foolish (wrong) attachment to the body as 'I' and 'Mine' by force of nature, distracted by the straying senses and being naturally abandoned to their objects;—even he shakes off his illusion on becoming immersed in the nectar of your stories.

4.7.45

* //
/0 brāhmaṇā ūcuḥ
tvaṃ kratus tvaṃ havis tvaṃ hutāśaḥ svayaṃ tvaṃ hi mantraḥ samid-darbha-pātrāṇi ca /
tvaṃ sadasyartvijo dampatī devatā agnihotraṃ svadhā soma ājyaṃ paśuḥ //

The brāhmaṇas said:
You are the sacrifice; you are the offering; you are the sacrificial fire; you are the sacred formula, the kindling wood, the kuśa grass, and the vessels; / you are the assembly members, the officiating priests, the sacrificer and his wife, the deity, the Agnihotra offering, the Svadhā call, the Soma, the clarified butter, and the victim.

45. The Brāhmanas said :—Thou art sacrifice; Thou art the sacrificial offering; Thou art fire; Thou art Mantra; Thou art the sacrificial fuel; Thou art the sacred grass Darbha; Thou art the (sacrificial) vessels; Thou art the Sadasyas and Ritviks (those that form the sacrificial assembly and the priests); Thou art the couple (performing the sacrifice), the Deity (to whom it is intended), the Agnihotra (the act of worshipping through fire), the Svadhā (oblations to the Pitris), the soma juice, the (sacrificial) ghee and the (sacrificial) animals.

4.7.46

tvaṃ purā gāṃ rasāyā mahā-sūkaro daṃṣṭrayā padminīṃ vāraṇendro yathā /
stūyamāno nadal līlayā yogibhir vyujjahartha trayī-gātra yajña-kratuḥ //

Formerly, as the Great Boar, roaring as you were praised by yogins, you playfully lifted up the earth with your tusk from the netherworld, as an elephant-king lifts a lotus stalk, / O you whose limbs are the threefold Veda, who are the sacrifice and rite!

46. Formerly Thou in the form of the great Boar, like a great elephant bringing up a lotus, sportfully broughtest to the surface, the earth from the bottom of the sea, being sung by Yogins—Thou of whom the three Vedas form a body, and who is in the form of the wish for sacrifice (whose activity is in the form of sacrifice).

4.7.47

sa prasīda tvam asmākam ākāṅkṣatāṃ darśanaṃ te paribhraṣṭa-sat-karmaṇām /
kīrtyamāne nṛbhir nāmni yajñeśa te yajña-vighnāḥ kṣayaṃ yānti tasmai namaḥ //

Be pleased with us who long for your vision, having fallen away from virtuous deeds. / When your name is glorified by men, O Lord of the sacrifice, obstacles to the sacrifice are destroyed; reverence to him!

47. O Lord, may Thou of such glory be gracious unto us who are yearning to see Thee and who have erred from our duty; for, when Thy name is sung, O Lord of sacrifices, obstacles to them vanish; and to Thee we make our salutation.

4.7.48

/0 maitreya uvāca
iti dakṣaḥ kavir yajñaṃ bhadra rudrābhimarśitam /
kīrtyamāne hṛṣīkeśe sanninye yajña-bhāvane //

Maitreya said:
Thus Dakṣa, the wise, restored the sacrifice touched by Rudra, O good one, / when Hṛṣīkeśa, the source of sacrifice, was glorified.

48. Maitreya said :—O auspicious Vidura, when Hrishikesa (the Lord of the senses), the purifier of sacrifice was being sung, the learned Daksha resumed the performance of the sacrifice that had been interrupted by Rudra.

Verse 48. *V.* Reads विश्वकारणे the causes of the universe for यज्ञभावने. रुद्राभिमर्शितं *V.* (1) That which has been touched by Rudra (2) Previously not touched or favoured by Rudra for not giving him a share in the offerings, but now touched or favoured by him, offerings being allotted to him. *D.* Takes भद्ररुद्र as one word denoting वीरभद्र. उन्निन्ये *D.* Led it on *i.e.* made it a continuous course of performance so that it was proceeded with towards conclusion. 49. The glorious Lord who is ever in the realisation of perfect blissfulness and who is the Atman of all, addressing Daksha spoke to him, as if specially propitiated with the oblations offered to Him.

4.7.49

bhagavān svena bhāgena sarvātmā sarva-bhāga-bhuk /
dakṣaṃ babhāṣa ābhāṣya prīyamāṇa ivānagha //

The Lord, the Self of all, enjoying all offerings, partook of his own share / and addressed Dakṣa, O sinless one, speaking as if delighted.

4.7.50

/0 śrī-bhagavān uvāca
ahaṃ brahmā ca śarvaś ca jagataḥ kāraṇaṃ param /
ātmeśvara upadraṣṭā svayan-dṛg aviśeṣaṇaḥ //

The Lord said:
I, Brahmā, and Śarva are the supreme cause of the world, / the Self, the Lord, the witness, self-luminous, and without distinctions.

50. The glorious Lord said:—I am the prime cause of the universe, its soul and Lord, its witness shining by Myself and subject to no conditions, and I am also Brahma and Siva.

4.7.51

ātma-māyāṃ samāviśya so 'haṃ guṇamayīṃ dvija /
sṛjan rakṣan haran viśvaṃ dadhre saṃjñāṃ kriyocitām //

Entering my own creative power made of the modes, O twice-born, / I create, maintain, and dissolve the universe, assuming appropriate designations according to the activity.

51. O Brahmin, such as I am, I entered into My own Māyā which is constituted of the gunas, and as I create, preserve, or destroy the universe, I bore (bear) the several names appropriate to the work.

Verse 51. *V. Note.* I enter into Maya by force of My own will and directly protect the world Myself and create and destroy it mediately through Brahma and Siva etc. *D. Note.* I enter into unintelligent Prakriti under My control and there I create Brahma using रजोगुण as the material and with My own *Amsa* abiding in Brahma and hence called Brahma I create the world and I directly protect the world by directing the operation of the सत्वगुण and on account of My blissful pervasion I am called Vishnu; and so in Hara I abide under the same name for the reason that I destroy or withdraw everything from the gross state. 52. From Me who am the one Brahman, without a second (whether of the same kind or of another kind) and who am Paramatman, only the ignorant person sees Brahma, Rudra and also all creatures as different.

4.7.52

tasmin brahmaṇy advitīye kevale paramātmani /
brahma-rudrau ca bhūtāni bhedenājño 'nupaśyati //

In that Brahman, one without a second, absolute, the Supreme Self, / the ignorant man sees Brahmā, Rudra, and all beings as distinct.

4.7.53

yathā pumān na svāṅgeṣu śiraḥ-pāṇy-ādiṣu kvacit /
pārakya-buddhiṃ kurute evaṃ bhūteṣu mat-paraḥ //

Just as a person never thinks of his own limbs—head, hands, and the like— / as belonging to someone else, so does one devoted to me regard all beings.

53. Just as a person does not at all entertain the idea of difference in respect of his own head, hands and other members, so also he who is devoted to Me does not in respect of (all) creatures.

4.7.54

trayāṇām eka-bhāvānāṃ yo na paśyati vai bhidām /
sarva-bhūtātmanāṃ brahman sa śāntim adhigacchati //

He who sees no difference among the three who are of one nature, / the inner Self of all beings, O brāhmaṇa, he attains peace.

54. O Brāhmana, he who ceases to see difference between us three, who are of one essence and who are the Ātman of all creatures—he attains Sānti *i.e.* Moksha.

4.7.55

/0 maitreya uvāca
evaṃ bhagavatādiṣṭaḥ prajāpati-patir harim /
arcitvā kratunā svena devān ubhayato 'yajat //

Maitreya said:
Having been thus instructed by the Lord, the lord of the Prajāpatis, having worshiped Hari / with his sacrifice, worshiped the gods in both categories.

55. Maitreya said :—Thus enlightened by the glorious Lord, the foremost one (Daksha) among the Prajāpatis (first)

4.7.56

rudraṃ ca svena bhāgena hy upādhāvat samāhitaḥ /
karmaṇodavasānena somapān itarān api /
udavasya sahartvigbhiḥ sasnāv avabhṛthaṃ tataḥ //

With an attentive mind, he approached Rudra with his own share, / and also the other Soma-drinkers, with the concluding rite. / Having concluded the rite along with the priests, he then took the purificatory bath.

56. In steady devotion he waited upon Rudra with the share due to him; and also waited upon those that drank the Soma juice as well as others with the concluding rite; after having thus concluded the sacrifice he performed the sacred ablutions called Avabhrita along with the priests.

4.7.57

tasmā apy anubhāvena svenaivāvāpta-rādhase /
dharma eva matiṃ dattvā tridaśās te divaṃ yayuḥ //

Having granted him—who had achieved success by his own spiritual power— / firm resolve in dharma alone, the thirty gods departed for heaven.

57. And to him (Daksha) who had by his own virtue attained the desired result (true knowledge), those gods gave the power of correct judgment with regard to (or devotion to) Dharma and returned to the celestial religion.

4.7.58

evaṃ dākṣāyaṇī hitvā satī pūrva-kalevaram /
jajñe himavataḥ kṣetre menāyām iti śuśruma //

Thus, having discarded her previous body, Satī, daughter of Dakṣa, / was born of Menā in the realm of Himavat; so we have heard.

58. We hear also that Satī, the daughter of Daksha, who had cast off her body was born of Menā, the wife of Himavat.

4.7.59

tam eva dayitaṃ bhūya āvṛṅkte patim ambikā /
ananya-bhāvaika-gatiṃ śaktiḥ supteva pūruṣam //

Ambikā again chose him alone as her beloved husband, / the sole refuge of her single-minded devotion, just as creative power embraces the soul upon awakening.

59. Ambikā (Pārvatī) again sought the same beloved Rudra as her husband, just as the Sakti or energy which is asleep (during Pralaya) finds the Perfect Person (Isvara) who is the one resort of all that cannot have a separate existence.

4.7.60

etad bhagavataḥ śambhoḥ karma dakṣādhvara-druhaḥ /
śrutaṃ bhāgavatāc chiṣyād uddhavān me bṛhaspateḥ //

This act of the Lord Śambhu, the destroyer of Dakṣa's sacrifice, / was heard by me from Uddhava, a disciple of Bṛhaspati and a devotee of the Lord.

60. Of this deed of the glorious Śambhu who destroyed Daksha's sacrifice I heard from Uddhava, the great devotee of the Lord and the pupil of Brihaspati.

4.7.61

idaṃ pavitraṃ param īśa-ceṣṭitaṃ yaśasyam āyuṣyam aghaugha-marṣaṇam /
yo nityadākarṇya naro 'nukīrtayed dhunoty aghaṃ kaurava bhakti-bhāvataḥ //

This supreme, purifying deed of the Lord, which brings fame, longevity, and destroys the flood of sins— / whichever human constantly hears it and recites it with devotion, O descendant of Kuru, shakes off all sin.

61. The man who with a devout heart daily listens to and sings of this very holy work of the supreme Ruler—the work which brings him glory prolongs his life, and cleanses him of all sins—he shakes off his sin and removes that of others too.