Śrīmad Bhāgavatam |Canto 4 Chapter 2
Dakṣa Curses Lord Śiva
bhave śīlavatāṁ śreṣṭhe
vidveṣam akarot kasmād
viduraḥ uvāca — Vidura said; bhave — towards Lord Śiva; śīlavatām — among the gentle; śreṣṭhe — the best; dakṣaḥ — Dakṣa; duhitṛ-vatsalaḥ — being affectionate towards his daughter; vidveṣam — enmity; akarot — did exhibit; kasmāt — why; anādṛtya — neglecting; ātmajām — his own daughter; satīm — Satī.
Vidura inquired: Why was Dakṣa, who was so affectionate towards his daughter, envious of Lord Śiva, who is the best among the gentle? Why did he neglect his daughter Satī?
kas taṁ carācara-guruṁ
ātmārāmaṁ kathaṁ dveṣṭi
jagato daivataṁ mahat
kaḥ — who (Dakṣa); tam — him (Lord Śiva); cara-acara — of the whole world (both animate and inanimate); gurum — the spiritual master; nirvairam — without enmity; śānta-vigraham — having a peaceful personality; ātma-ārāmam — satisfied in himself; katham — how; dveṣṭi — hates; jagataḥ — of the universe; daivatam — demigod; mahat — the great.
Lord Śiva, the spiritual master of the entire world, is free from enmity, is a peaceful personality, and is always satisfied in himself. He is the greatest among the demigods. How is it possible that Dakṣa could be inimical towards such an auspicious personality?
etad ākhyāhi me brahman
jāmātuḥ śvaśurasya ca
vidveṣas tu yataḥ prāṇāṁs
tatyaje dustyajān satī
etat — thus; ākhyāhi — please tell; me — to me; brahman — O brāhmaṇa; jāmātuḥ — of the son-in-law (Lord Śiva); śvaśurasya — of the father-in-law (Dakṣa); ca — and; vidveṣaḥ — quarrel; tu — as to; yataḥ — from what cause; prāṇān — her life; tatyaje — gave up; dustyajān — which is impossible to give up; satī — Satī.
My dear Maitreya, to part with one’s life is very difficult. Would you kindly explain to me how such a son-in-law and father-in-law could quarrel so bitterly that the great goddess Satī could give up her life?
purā viśva-sṛjāṁ satre
sānugā munayo ’gnayaḥ
maitreyaḥ uvāca — the sage Maitreya said; purā — formerly (at the time of Svāyambhuva Manu); viśva-sṛjām — of the creators of the universe; satre — at a sacrifice; sametāḥ — were assembled; parama-ṛṣayaḥ — the great sages; tathā — and also; amara-gaṇāḥ — the demigods; sarve — all; sa-anugāḥ — along with their followers; munayaḥ — the philosophers; agnayaḥ — the fire-gods.
The sage Maitreya said: In a former time, the leaders of the universal creation performed a great sacrifice in which all the great sages, philosophers, demigods and fire-gods assembled with their followers.
tatra praviṣṭam ṛṣayo
dṛṣṭvārkam iva rociṣā
kurvantaṁ tan mahat sadaḥ
tatra — there; praviṣṭam — having entered; ṛṣayaḥ — the sages; dṛṣṭvā — seeing; arkam — the sun; iva — just like; rociṣā — with luster; bhrājamānam — shining; vitimiram — free from darkness; kurvantam — making; tat — that; mahat — great; sadaḥ — assembly.
When Dakṣa, the leader of the Prajāpatis, entered that assembly, his personal bodily luster as bright as the effulgence of the sun, the entire assembly was illuminated, and all the assembled personalities became insignificant in his presence.
udatiṣṭhan sadasyās te
ṛte viriñcāṁ śarvaṁ ca
udatiṣṭhan — stood up; sadasyāḥ — the members of the assembly; te — they; sva-dhiṣṇyebhyaḥ — from their own seats; saha-agnayaḥ — along with the fire-gods; ṛte — except for; viriñcām — Brahmā; śarvam — Śiva; ca — and; tat — his (Dakṣa’s); bhāsa — by the luster; ākṣipta — are influenced; cetasaḥ — those whose minds.
Influenced by his personal bodily luster, all the fire-gods and other participants in that great assembly, with the exceptions of Lord Brahmā and Lord Śiva, gave up their own sitting places and stood in respect for Dakṣa.
bhagavān sādhu sat-kṛtaḥ
ajaṁ loka-guruṁ natvā
sadasaḥ — of the assembly; patibhiḥ — by the leaders; dakṣaḥ — Dakṣa; bhagavān — the possessor of all opulences; sādhu — properly; sat-kṛtaḥ — was welcomed; ajam — to the unborn (Brahmā); loka-gurum — to the teacher of the universe; natvā — making obeisances; niṣasāda — sat down; tat-ājñayā — by his (Brahmā’s) order.
Dakṣa was adequately welcomed by the president of the great assembly, Lord Brahmā. After offering Lord Brahmā respect, Dakṣa, by the order of Brahmā, properly took his seat.
prāṅ-niṣaṇṇaṁ mṛḍaṁ dṛṣṭvā
uvāca vāmaṁ cakṣurbhyām
abhivīkṣya dahann iva
prāk — before; niṣaṇṇam — being seated; mṛḍam — Lord Śiva; dṛṣṭvā — seeing; na amṛṣyat — did not tolerate; tat — by him (Śiva); anādṛtaḥ — not being respected; uvāca — said; vāmam — dishonest; cakṣurbhyām — with both eyes; abhivīkṣya — looking at; dahan — burning; iva — as if.
Before taking his seat, however, Dakṣa was very much offended to see Lord Śiva sitting and not showing him any respect. At that time, Dakṣa became greatly angry, and, his eyes glowing, he began to speak very strongly against Lord Śiva.
śrūyatāṁ brahmarṣayo me
sādhūnāṁ bruvato vṛttaṁ
nājñānān na ca matsarāt
śrūyatām — hear; brahma-ṛṣayaḥ — O sages among the brāhmaṇas; me — unto me; saha-devāḥ — O demigods; saha-agnayaḥ — O fire-gods; sādhūnām — of the gentle; bruvataḥ — speaking; vṛttam — the manners; na — not; ajñānāt — from ignorance; na ca — and not; matsarāt — from envy.
All sages, brāhmaṇas and fire-gods present, please hear me with attention, for I speak about the manners of gentle persons. I do not speak out of ignorance or envy.
ayaṁ tu loka-pālānāṁ
sadbhir ācaritaḥ panthā
yena stabdhena dūṣitaḥ
ayam — he (Śiva); tu — but; loka-pālānām — of the governors of the universe; yaśaḥ-ghnaḥ — spoiling the fame; nirapatrapaḥ — shameless; sadbhiḥ — by those of gentle manner; ācaritaḥ — followed; panthāḥ — the path; yena — by whom (Śiva); stabdhena — being devoid of proper actions; dūṣitaḥ — is polluted.
Śiva has spoiled the name and fame of the governors of the universe and has polluted the path of gentle manners. Because he is shameless, he does not know how to act.
eṣa me śiṣyatāṁ prāpto
yan me duhitur agrahīt
sāvitryā iva sādhuvat
eṣaḥ — he (Śiva); me — my; śiṣyatām — subordinate position; prāptaḥ — accepted; yat — because; me duhituḥ — of my daughter; agrahīt — he took; pāṇim — the hand; vipra-agni — of brāhmaṇas and fire; mukhataḥ — in the presence; sāvitryāḥ — Gāyatrī; iva — like; sādhuvat — like an honest person.
He has already accepted himself as my subordinate by marrying my daughter in the presence of fire and brāhmaṇas. He has married my daughter, who is equal to Gāyatrī, and has pretended to be just like an honest person.
vācāpy akṛta nocitam
gṛhītvā — taking; mṛga-śāva — like a deer cub; akṣyāḥ — of her who has eyes; pāṇim — the hand; markaṭa — of a monkey; locanaḥ — he who has the eyes; pratyutthāna — of rising from one’s seat; abhivāda — the honor; arhe — to me, who deserves; vācā — with sweet words; api — even; akṛta na — he did not do; ucitam — honor.
He has eyes like a monkey’s, yet he has married my daughter, whose eyes are just like those of a deer cub. Nevertheless he did not stand up to receive me, nor did he think it fit to welcome me with sweet words.
anicchann apy adāṁ bālāṁ
lupta-kriyāya — not observing rules and regulations; aśucaye — impure; mānine — proud; bhinna-setave — having broken all rules of civility; anicchan — not desiring; api — although; adām — handed over; bālām — my daughter; śūdrāya — unto a śūdra; iva — as; uśatīm giram — the message of the Vedas.
I had no desire to give my daughter to this person, who has broken all rules of civility. Because of not observing the required rules and regulations, he is impure, but I was obliged to hand over my daughter to him just as one teaches the messages of the Vedas to a śūdra.
pretair bhūta-gaṇair vṛtaḥ
aṭaty unmattavan nagno
vyupta-keśo hasan rudan
śivāpadeśo hy aśivo
preta-āvāseṣu — at the burning places of dead bodies; ghoreṣu — horrible; pretaiḥ — by the Pretas; bhūta-gaṇaiḥ — by the Bhūtas; vṛtaḥ — accompanied by; aṭati — he wanders; unmatta-vat — like a madman; nagnaḥ — naked; vyupta-keśaḥ — having scattered hair; hasan — laughing; rudan — crying; citā — of the funeral pyre; bhasma — with the ashes; kṛta-snānaḥ — taking bath; preta — of the skulls of dead bodies; srak — having a garland; nṛ-asthi-bhūṣaṇaḥ — ornamented with dead men’s bones; śiva-apadeśaḥ — who is śiva, or auspicious, only in name; hi — for; aśivaḥ — inauspicious; mattaḥ — crazy; matta-jana-priyaḥ — very dear to the crazy beings; patiḥ — the leader; pramatha-nāthānām — of the lords of the Pramathas; tamaḥ-mātra-ātmaka-ātmanām — of those grossly in the mode of ignorance.
He lives in filthy places like crematoriums, and his companions are the ghosts and demons. Naked like a madman, sometimes laughing and sometimes crying, he smears crematorium ashes all over his body. He does not bathe regularly, and he ornaments his body with a garland of skulls and bones. Therefore only in name is he śiva, or auspicious; actually, he is the most mad and inauspicious creature. Thus he is very dear to crazy beings in the gross mode of ignorance, and he is their leader.
dattā bata mayā sādhvī
tasmai — to him; unmāda-nāthāya — to the lord of ghosts; naṣṭa-śaucāya — being devoid of all cleanliness; durhṛde — heart filled with nasty things; dattā — was given; bata — alas; mayā — by me; sādhvī — Satī; codite — being requested; parameṣṭhinā — by the supreme teacher (Brahmā).
On the request of Lord Brahmā I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.
vinindyaivaṁ sa giriśam
dakṣo ’thāpa upaspṛśya
kruddhaḥ śaptuṁ pracakrame
maitreyaḥ uvāca — Maitreya said; vinindya — abusing; evam — thus; saḥ — he (Dakṣa); giriśam — Śiva; apratīpam — without any hostility; avasthitam — remaining; dakṣaḥ — Dakṣa; atha — now; apaḥ — water; upaspṛśya — washing hands and mouth; kruddhaḥ — angry; śaptum — to curse; pracakrame — began to.
The sage Maitreya continued: Thus Dakṣa, seeing Lord Śiva sitting as if against him, washed his hands and mouth and cursed him in the following words.
ayaṁ tu deva-yajana
saha bhāgaṁ na labhatāṁ
ayam — that; tu — but; deva-yajane — in the sacrifice of the demigods; indra-upendra-ādibhiḥ — with Indra, Upendra and the others; bhavaḥ — Śiva; saha — along with; bhāgam — a portion; na — not; labhatām — should obtain; devaiḥ — with the demigods; deva-gaṇa-adhamaḥ — the lowest of all the demigods.
The demigods are eligible to share in the oblations of sacrifice, but Lord Śiva, who is the lowest of all the demigods, should not have a share.
niṣidhyamānaḥ sa sadasya-mukhyair
dakṣo giritrāya visṛjya śāpam
tasmād viniṣkramya vivṛddha-manyur
jagāma kauravya nijaṁ niketanam
niṣidhyamānaḥ — being requested not to; saḥ — he (Dakṣa); sadasya-mukhyaiḥ — by the members of the sacrifice; dakṣaḥ — Dakṣa; giritrāya — to Śiva; visṛjya — giving; śāpam — a curse; tasmāt — from that place; viniṣkramya — going out; vivṛddha-manyuḥ — being exceedingly angry; jagāma — went; kauravya — O Vidura; nijam — to his own; niketanam — home.
Maitreya continued: My dear Vidura, in spite of the requests of all the members of the sacrificial assembly, Dakṣa, in great anger, cursed Lord Śiva and then left the assembly and went back to his home.
vijñāya śāpaṁ giriśānugāgraṇīr
dakṣāya śāpaṁ visasarja dāruṇaṁ
ye cānvamodaṁs tad-avācyatāṁ dvijāḥ
vijñāya — understanding; śāpam — the curse; giriśa — of Śiva; anuga-agraṇīḥ — one of the principal associates; nandīśvaraḥ — Nandīśvara; roṣa — anger; kaṣāya — red; dūṣitaḥ — blinded; dakṣāya — to Dakṣa; śāpam — a curse; visasarja — gave; dāruṇam — harsh; ye — who; ca — and; anvamodan — tolerated; tat-avācyatām — the cursing of Śiva; dvijāḥ — brāhmaṇas.
Upon understanding that Lord Śiva had been cursed, Nandīśvara, one of Lord Śiva’s principal associates, became greatly angry. His eyes became red, and he prepared to curse Dakṣa and all the brāhmaṇas present there who had tolerated Dakṣa’s cursing Śiva in harsh words.
ya etan martyam uddiśya
druhyaty ajñaḥ pṛthag-dṛṣṭis
tattvato vimukho bhavet
yaḥ — who (Dakṣa); etat martyam — this body; uddiśya — with reference to; bhagavati — to Śiva; apratidruhi — who is not envious; druhyati — bears envy; ajñaḥ — less intelligent persons; pṛthak-dṛṣṭiḥ — the vision of duality; tattvataḥ — from transcendental knowledge; vimukhaḥ — bereft; bhavet — may become.
Anyone who has accepted Dakṣa as the most important personality and neglected Lord Śiva because of envy is less intelligent and, because of visualizing in duality, will be bereft of transcendental knowledge.
gṛheṣu — in householder life; kūṭa-dharmeṣu — of pretentious religiosity; saktaḥ — being attracted; grāmya-sukha-icchayā — by desire for material happiness; karma-tantram — fruitive activities; vitanute — he performs; veda-vāda — by the explanations of the Vedas; vipanna-dhīḥ — intelligence being lost.
Pretentiously religious householder life, in which one is attracted to material happiness and thus also attracted to the superficial explanation of the Vedas, robs one of all intelligence and attaches one to fruitive activities as all in all.
strī-kāmaḥ so ’stv atitarāṁ
dakṣo basta-mukho ’cirāt
buddhyā — by intelligence; para-abhidhyāyinyā — by accepting the body as the self; vismṛta-ātma-gatiḥ — having forgotten the knowledge of Viṣṇu; paśuḥ — an animal; strī-kāmaḥ — attached to sex life; saḥ — he (Dakṣa); astu — let; atitarām — excessive; dakṣaḥ — Dakṣa; basta-mukhaḥ — the face of a goat; acirāt — in a very short time.
Dakṣa has accepted the body as all in all. Therefore, since he has forgotten the viṣṇu-pāda, or viṣṇu-gati, and is attached to sex life only, within a short time he will have the face of a goat.
karmamayyām asau jaḍaḥ
saṁsarantv iha ye cāmum
vidyā-buddhiḥ — materialistic education and intelligence; avidyāyām — in nescience; karma-mayyām — formed of fruitive activities; asau — he (Dakṣa); jaḍaḥ — dull; saṁsarantu — let them take birth again and again; iha — here in this world; ye — who; ca — and; amum — Dakṣa; anu — following; śarva — Śiva; avamāninam — insulting.
Those who have become as dull as matter by cultivating materialistic education and intelligence are nesciently involved in fruitive activities. Such men have purposely insulted Lord Śiva. May they continue in the cycle of repeated birth and death.
giraḥ śrutāyāḥ puṣpiṇyā
giraḥ — words; śrutāyāḥ — of the Vedas; puṣpiṇyāḥ — flowery; madhu-gandhena — with the scent of honey; bhūriṇā — profuse; mathnā — enchanting; ca — and; unmathita-ātmānaḥ — whose minds have become dull; sammuhyantu — let them remain attached; hara-dviṣaḥ — envious of Lord Śiva.
May those who are envious of Lord Śiva, being attracted by the flowery language of the enchanting Vedic promises, and who have thus become dull, always remain attached to fruitive activities.
sarva-bhakṣā dvijā vṛttyai
yācakā vicarantv iha
sarva-bhakṣāḥ — eating everything; dvijāḥ — the brāhmaṇas; vṛttyai — for maintaining the body; dhṛta-vidyā — having taken to education; tapaḥ — austerity; vratāḥ — and vows; vitta — money; deha — the body; indriya — the senses; ārāmāḥ — the satisfaction; yācakāḥ — as beggars; vicarantu — let them wander; iha — here.
These brāhmaṇas take to education, austerity and vows only for the purpose of maintaining the body. They shall be devoid of discrimination between what to eat and what not to eat. They will acquire money, begging from door to door, simply for the satisfaction of the body.
tasyaivaṁ vadataḥ śāpaṁ
śrutvā dvija-kulāya vai
bhṛguḥ pratyasṛjac chāpaṁ
tasya — his (Nandīśvara’s); evam — thus; vadataḥ — words; śāpam — the curse; śrutvā — hearing; dvija-kulāya — unto the brāhmaṇas; vai — indeed; bhṛguḥ — Bhṛgu; pratyasṛjat — made; śāpam — a curse; brahma-daṇḍam — the punishment of a brāhmaṇa; duratyayam — insurmountable.
When all the hereditary brāhmaṇas were thus cursed by Nandīśvara, the sage Bhṛgu, as a reaction, condemned the followers of Lord Śiva with this very strong brahminical curse.
bhava-vrata-dharā ye ca
ye ca tān samanuvratāḥ
pāṣaṇḍinas te bhavantu
bhava-vrata-dharāḥ — taking a vow to satisfy Lord Śiva; ye — who; ca — and; ye — who; ca — and; tān — such principles; samanuvratāḥ — following; pāṣaṇḍinaḥ — atheists; te — they; bhavantu — let them become; sat-śāstra-paripanthinaḥ — diverted from transcendental scriptural injunctions.
One who takes a vow to satisfy Lord Śiva or who follows such principles will certainly become an atheist and be diverted from transcendental scriptural injunctions.
yatra daivaṁ surāsavam
naṣṭa-śaucāḥ — cleanliness being abandoned; mūḍha-dhiyaḥ — foolish; jaṭā-bhasma-asthi-dhāriṇaḥ — wearing long hair, ashes and bones; viśantu — may enter; śiva-dīkṣāyām — into initiation of worship of Śiva; yatra — where; daivam — are spiritual; sura-āsavam — wine and liquor.
Those who vow to worship Lord Śiva are so foolish that they imitate him by keeping long hair on their heads. When initiated into worship of Lord Śiva, they prefer to live on wine, flesh and other such things.
brahma ca brāhmaṇāṁś caiva
yad yūyaṁ parinindatha
setuṁ vidhāraṇaṁ puṁsām
ataḥ pāṣaṇḍam āśritāḥ
brahma — the Vedas; ca — and; brāhmaṇān — the brāhmaṇas; ca — and; eva — certainly; yat — because; yūyam — you; parinindatha — blaspheme; setum — Vedic principles; vidhāraṇam — holding; puṁsām — of mankind; ataḥ — therefore; pāṣaṇḍam — atheism; āśritāḥ — have taken shelter.
Bhṛgu Muni continued: Since you blaspheme the Vedas and the brāhmaṇas, who are followers of the Vedic principles, it is understood that you have already taken shelter of the doctrine of atheism.
eṣa eva hi lokānāṁ
śivaḥ panthāḥ sanātanaḥ
yaṁ pūrve cānusantasthur
eṣaḥ — the Vedas; eva — certainly; hi — for; lokānām — of all people; śivaḥ — auspicious; panthāḥ — path; sanātanaḥ — eternal; yam — which (Vedic path); pūrve — in the past; ca — and; anusantasthuḥ — was rigidly followed; yat — in which; pramāṇam — the evidence; janārdanaḥ — Janārdana.
The Vedas give the eternal regulative principles for auspicious advancement in human civilization which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janārdana, the well-wisher of all living entities.
tad brahma paramaṁ śuddhaṁ
satāṁ vartma sanātanam
vigarhya yāta pāṣaṇḍaṁ
daivaṁ vo yatra bhūta-rāṭ
tat — that; brahma — Veda; paramam — supreme; śuddham — pure; satām — of the saintly persons; vartma — path; sanātanam — eternal; vigarhya — blaspheming; yāta — should go; pāṣaṇḍam — to atheism; daivam — deity; vaḥ — your; yatra — where; bhūta-rāṭ — the lord of the bhūtas.
By blaspheming the principles of the Vedas, which are the pure and supreme path of the saintly persons, certainly you followers of Bhūtapati, Lord Śiva, will descend to the standard of atheism without a doubt.
tasyaivaṁ vadataḥ śāpaṁ
bhṛgoḥ sa bhagavān bhavaḥ
niścakrāma tataḥ kiñcid
vimanā iva sānugaḥ
maitreyaḥ uvāca — Maitreya said; tasya — of him; evam — thus; vadataḥ — being spoken; śāpam — curse; bhṛgoḥ — of Bhṛgu; saḥ — he; bhagavān — the possessor of all opulences; bhavaḥ — Lord Śiva; niścakrāma — went; tataḥ — from there; kiñcit — somewhat; vimanāḥ — morose; iva — as; sa-anugaḥ — followed by his disciples.
The sage Maitreya said: When such cursing and countercursing was going on between Lord Śiva’s followers and the parties of Dakṣa and Bhṛgu, Lord Śiva became very morose. Not saying anything, he left the arena of the sacrifice, followed by his disciples.
te ’pi viśva-sṛjaḥ satraṁ
yatrejya ṛṣabho hariḥ
te — those; api — even; viśva-sṛjaḥ — progenitors of the universal population; satram — the sacrifice; sahasra — one thousand; parivatsarān — years; saṁvidhāya — performing; maheṣvāsa — O Vidura; yatra — in which; ijyaḥ — to be worshiped; ṛṣabhaḥ — the presiding Deity of all demigods; hariḥ — Hari.
The sage Maitreya continued: O Vidura, all the progenitors of the universal population thus executed a sacrifice for thousands of years, for sacrifice is the best way to worship the Supreme Lord, Hari, the Personality of Godhead.
svaṁ svaṁ dhāma yayus tataḥ
āplutya — taking a bath; avabhṛtham — the bath which is taken after performing sacrifices; yatra — where; gaṅgā — the river Ganges; yamunayā — by the river Yamunā; anvitā — mixed; virajena — without infection; ātmanā — by the mind; sarve — all; svam svam — their respective; dhāma — abodes; yayuḥ — went; tataḥ — from there.
My dear Vidura, carrier of bows and arrows, all the demigods who were performing the sacrifice took their bath at the confluence of the Ganges and the Yamunā after completing the yajña performance. Such a bath is called avabhṛtha-snāna. After thus becoming purified in heart, they departed for their respective abodes.