Skandapurana 2.7.8.37

2.7.8.37

The King of Mithilā said: / O brahmin, the son of Ikṣvāku, through not giving water, / became a cātaka bird three times, and then a lizard in my house. / This corresponds to his karma, and is fitting for that unrefined soul. / But that through not serving the good he incurred the state of a vulture and a dog / seven times, as was stated—that does not seem right to me. / He did not revile the virtuous, nor the wretched either; / therefore, from mere non-service, absence of fruit would surely result, / not [a punishment], since in the absence of committing wrongdoing this would be inflicting injury on another. / For what causeless reason did he obtain this degraded birth? / Therefore, dispel this doubt of your disciple, who is dear to yourself. / Thus questioned well by the king, the highly renowned Śrutadeva / said, "Well spoken, well spoken!" and proceeded to utter these words: / Śrutadeva said: / Listen, O king, I shall explain what has been asked by you, O sinless one, / as was spoken by Śiva to Śivā on the spotless peak of Kailāsa: / Having created all these worlds, he then arranged their maintenance / in two ways: concerning the other world and concerning this world. / The great Lord arranged three causes for each maintenance: / service of water, service of food, and service of medicine— / where these are found, O highly fortunate one, they are the causes for maintenance in this world. / Likewise for the other world, O king, only three are proclaimed in the Veda: / service of the virtuous, service of Viṣṇu, and service of the path of dharma. / These, performed previously, are the causes of the next world, / just as provisions prepared at home serve for the journey. / The causes belonging to this world, O king, grant their objects immediately upon being performed. / Moreover, even what is desirable to the virtuous, if it is unbearable to the mind / for some reason, O king, turns out to lead to misfortune. / What need is there to speak of what is displeasing? Clearly, it is a cause of suffering. / In this very connection, they relate this ancient narrative, / which destroys sins, is a great wonder, and causes the hair to stand on end for those who hear it: / Long ago, Dakṣa Prajāpati, having undertaken initiation for a sacrifice, / went to the silver mountain to invite the Lord of Spirits. / Seeing him, Śambhu did not rise, wishing only his welfare [thinking]: / "I am the preceptor of all immortals, accessible through the Vedas, eternal. / These rulers of the gods, such as the Moon and Indra, are servants who bring offerings. / A master should not rise for a servant, nor a husband for his wife; / a teacher should not rise for a disciple: such is the opinion of those who know the scriptures. / Mere relationship is not the reason for being a guru, so says the Veda; / where strength, knowledge, austerity, and tranquility are greater, / he is the guru of the others, and the inferior should become servants. / If out of stubbornness masters and the like rise for servants and the like, / their life, wealth, and fame are ruined, and their progeny perishes immediately. / Therefore, I shall not rise, though this father-in-law is dear to me." / Seeking his welfare thus, the all-pervading Lord did not stir from his seat. / But seeing Mṛḍa not rising, Prajāpati became enraged. / He reviled him in many ways in front of the Lord of Girijā: / "Oh, the arrogance, oh, the arrogance of this impoverished, unrefined fellow! / Whose only wealth is an aged bull that is nothing but skin. / For this very reason he bears skulls and bones, moving in the realm of heretics! / Whence will destiny grant auspiciousness to a vainly conceited person? / The wise know that deeds in the world are pure by their proper performance. / Destitute and afflicted with cold, he wears a sacred elephant's skin; / his dwelling is a cremation ground, and serpents are indeed his adornment! / There is no courage, nor even knowledge, in one who fled from that wolf [asura]! / He is perpetually united with wicked beings: bhūtas, pretas, piśācas, and the like. / No noble family is heard of anywhere, nor is he approved by the virtuous! / Formerly, I was falsely made to place trust by the wicked Nārada, / by whom I was persuaded and gave him this Satī, my daughter. / Following a different code of conduct, let her dwell happily in his house! / He is not to be praised by us, nor my daughter in any way, / like a potter's jar that has fallen into the power of an outcaste!" / Thus Dakṣa, foolish in mind, without inviting Umā or that Mṛḍa, / having severely rebuked him, went home in silence. / Then, going to the sacrificial arena together with the priests and sages, / he sacrificed according to the rite, constantly reviling the great Lord. / Leaving aside Brahmā and Viṣṇu, all the gods assembled: / the siddhas, cāraṇas, gandharvas, yakṣas, rākṣasas, and kinnaras. / Then the virtuous goddess Satī, enticed by womanly fickleness, / was eager to see the festival and the relatives gathered there. / Being restrained by Rudra, unsteady due to woman's nature, / though answered again and again, she resolved: "I must go!" / [Śiva said:] "He always insults me in the midst of the assembly, O fair-complexioned one; / and hearing that unbearable [insult], you will truly abandon your body. / Even what is unbearable must be tolerated by me, who desires a household. / As I have acted, O goddess, you do not behave at all.