Śrīmad Bhāgavatam |Canto 4 Chapter 4
Satī Quits Her Body
etāvad uktvā virarāma śaṅkaraḥ
patny-aṅga-nāśaṁ hy ubhayatra cintayan
suhṛd-didṛkṣuḥ pariśaṅkitā bhavān
niṣkrāmatī nirviśatī dvidhāsa sā
maitreyaḥ uvāca — Maitreya said; etāvat — so much; uktvā — after speaking; virarāma — was silent; śaṅkaraḥ — Lord Śiva; patnī-aṅga-nāśam — the destruction of the body of his wife; hi — since; ubhayatra — in both cases; cintayan — understanding; suhṛt-didṛkṣuḥ — being anxious to see her relatives; pariśaṅkitā — being afraid; bhavāt — of Śiva; niṣkrāmatī — moving out; nirviśatī — moving in; dvidhā — divided; āsa — was; sā — she (Satī).
The sage Maitreya said: Lord Śiva was silent after speaking to Satī, seeing her between decisions. Satī was very much anxious to see her relatives at her father’s house, but at the same time she was afraid of Lord Śiva’s warning. Her mind unsettled, she moved in and out of the room as a swing moves this way and that.
snehād rudaty aśru-kalātivihvalā
bhavaṁ bhavāny apratipūruṣaṁ ruṣā
suhṛt-didṛkṣā — of the desire to see her relatives; pratighāta — the prevention; durmanāḥ — feeling sorry; snehāt — from affection; rudatī — crying; aśru-kalā — by drops of tears; ativihvalā — very much afflicted; bhavam — Lord Śiva; bhavānī — Satī; aprati-pūruṣam — without an equal or rival; ruṣā — with anger; pradhakṣyatī — to blast; iva — as if; aikṣata — looked at; jāta-vepathuḥ — shaking.
Satī felt very sorry at being forbidden to go see her relatives at her father’s house, and due to affection for them, tears fell from her eyes. Shaking and very much afflicted, she looked at her uncommon husband, Lord Śiva, as if she were going to blast him with her vision.
tato viniḥśvasya satī vihāya taṁ
śokena roṣeṇa ca dūyatā hṛdā
pitror agāt straiṇa-vimūḍha-dhīr gṛhān
premṇātmano yo ’rdham adāt satāṁ priyaḥ
tataḥ — then; viniḥśvasya — breathing very heavily; satī — Satī; vihāya — leaving; tam — him (Lord Śiva); śokena — by bereavement; roṣeṇa — by anger; ca — and; dūyatā — afflicted; hṛdā — with the heart; pitroḥ — of her father; agāt — she went; straiṇa — by her womanly nature; vimūḍha — deluded; dhīḥ — intelligence; gṛhān — to the house; premṇā — due to affection; ātmanaḥ — of his body; yaḥ — who; ardham — half; adāt — gave; satām — to the saintly; priyaḥ — dear.
Thereafter Satī left her husband, Lord Śiva, who had given her half his body due to affection. Breathing very heavily because of anger and bereavement, she went to the house of her father. This less intelligent act was due to her being a weak woman.
tām anvagacchan druta-vikramāṁ satīm
ekāṁ tri-netrānucarāḥ sahasraśaḥ
puro-vṛṣendrās tarasā gata-vyathāḥ
tām — her (Satī); anvagacchan — followed; druta-vikramām — leaving rapidly; satīm — Satī; ekām — alone; tri-netra — of Lord Śiva (who has three eyes); anucarāḥ — the followers; sahasraśaḥ — by thousands; sa-pārṣada-yakṣāḥ — accompanied by his personal associates and the Yakṣas; maṇimat-mada-ādayaḥ — Maṇimān, Mada, etc; puraḥ-vṛṣa-indrāḥ — having the Nandi bull in front; tarasā — swiftly; gata-vyathāḥ — without fear.
When they saw Satī leaving alone very rapidly, thousands of Lord Śiva’s disciples, headed by Maṇimān and Mada, quickly followed her with his bull Nandi in front and accompanied by the Yakṣas.
vṛṣendram āropya viṭaṅkitā yayuḥ
tām — her (Satī); sārikā — pet bird; kanduka — ball; darpaṇa — mirror; ambuja — lotus flower; śveta-ātapatra — white umbrella; vyajana — chowrie; srak — garland; ādibhiḥ — and others; gītā-ayanaiḥ — accompanied with music; dundubhi — drums; śaṅkha — conchshells; veṇubhiḥ — with flutes; vṛṣa-indram — on the bull; āropya — placing; viṭaṅkitāḥ — decorated; yayuḥ — they went.
The disciples of Lord Śiva arranged for Satī to be seated on the back of a bull and gave her the bird which was her pet. They bore a lotus flower, a mirror and all such paraphernalia for her enjoyment and covered her with a great canopy. Followed by a singing party with drums, conchshells and bugles, the entire procession was as pompous as a royal parade.
viprarṣi-juṣṭaṁ vibudhaiś ca sarvaśaḥ
nisṛṣṭa-bhāṇḍaṁ yajanaṁ samāviśat
ā — from all sides; brahma-ghoṣa — with the sounds of the Vedic hymns; ūrjita — decorated; yajña — sacrifice; vaiśasam — destruction of animals; viprarṣi-juṣṭam — attended by the great sages; vibudhaiḥ — with demigods; ca — and; sarvaśaḥ — on all sides; mṛt — clay; dāru — wood; ayaḥ — iron; kāñcana — gold; darbha — kuśa grass; carmabhiḥ — skins; nisṛṣṭa — made of; bhāṇḍam — sacrificial animals and pots; yajanam — sacrifice; samāviśat — entered.
She then reached her father’s house, where the sacrifice was being performed, and entered the arena where everyone was chanting the Vedic hymns. The great sages, brāhmaṇas and demigods were all assembled there, and there were many sacrificial animals, as well as pots made of clay, stone, gold, grass and skin, which were all requisite for the sacrifice.
tām āgatāṁ tatra na kaścanādriyad
vimānitāṁ yajña-kṛto bhayāj janaḥ
ṛte svasṝr vai jananīṁ ca sādarāḥ
premāśru-kaṇṭhyaḥ pariṣasvajur mudā
tām — her (Satī); āgatām — having arrived; tatra — there; na — not; kaścana — anyone; ādriyat — received; vimānitām — not receiving respect; yajña-kṛtaḥ — of the performer of the sacrifice (Dakṣa); bhayāt — from fear; janaḥ — person; ṛte — except; svasṝḥ — her own sisters; vai — indeed; jananīm — mother; ca — and; sa-ādarāḥ — with respect; prema-aśru-kaṇṭhyaḥ — whose throats were filled with tears of affection; pariṣasvajuḥ — embraced; mudā — with glad faces.
When Satī, with her followers, reached the arena, because all the people assembled were afraid of Dakṣa, none of them received her well. No one welcomed her but her mother and sisters, who, with tears in their eyes and with glad faces, welcomed her and talked with her very pleasingly.
mātrā ca mātṛ-ṣvasṛbhiś ca sādaram
dattāṁ saparyāṁ varam āsanaṁ ca sā
nādatta pitrāpratinanditā satī
saudarya — of her sisters; sampraśna — with the greetings; samartha — proper; vārtayā — tidings; mātrā — by her mother; ca — and; mātṛ-svasṛbhiḥ — by her aunts; ca — and; sa-ādaram — along with respect; dattām — which was offered; saparyām — worship, adoration; varam — presents; āsanam — a seat; ca — and; sā — she (Satī); na ādatta — did not accept; pitrā — by her father; apratinanditā — not being welcomed; satī — Satī.
Although she was received by her sisters and mother, she did not reply to their words of reception, and although she was offered a seat and presents, she did not accept anything, for her father neither talked with her nor welcomed her by asking about her welfare.
arudra-bhāgaṁ tam avekṣya cādhvaraṁ
pitrā ca deve kṛta-helanaṁ vibhau
anādṛtā yajña-sadasy adhīśvarī
cukopa lokān iva dhakṣyatī ruṣā
arudra-bhāgam — having no oblations for Lord Śiva; tam — that; avekṣya — seeing; ca — and; adhvaram — place of sacrifice; pitrā — by her father; ca — and; deve — to Lord Śiva; kṛta-helanam — contempt having been shown; vibhau — to the lord; anādṛtā — not being received; yajña-sadasi — in the assembly of the sacrifice; adhīśvarī — Satī; cukopa — became greatly angry; lokān — the fourteen worlds; iva — as if; dhakṣyatī — burning; ruṣā — with anger.
Present in the arena of sacrifice, Satī saw that there were no oblations for her husband, Lord Śiva. Next she realized that not only had her father failed to invite Lord Śiva, but when he saw Lord Śiva’s exalted wife, Dakṣa did not receive her either. Thus she became greatly angry, so much so that she looked at her father as if she were going to burn him with her eyes.
jagarha sāmarṣa-vipannayā girā
sva-tejasā bhūta-gaṇān samutthitān
nigṛhya devī jagato ’bhiśṛṇvataḥ
jagarha — began to condemn; sā — she; amarṣa-vipannayā — indistinct through anger; girā — with words; śiva-dviṣam — the enemy of Lord Śiva; dhūma-patha — in sacrifices; śrama — by troubles; smayam — very proud; sva-tejasā — by her order; bhūta-gaṇān — the ghosts; samutthitān — ready (to injure Dakṣa); nigṛhya — stopped; devī — Satī; jagataḥ — in the presence of all; abhiśṛṇvataḥ — being heard.
The followers of Lord Śiva, the ghosts, were ready to injure or kill Dakṣa, but Satī stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.
na yasya loke ’sty atiśāyanaḥ priyas
tathāpriyo deha-bhṛtāṁ priyātmanaḥ
tasmin samastātmani mukta-vairake
ṛte bhavantaṁ katamaḥ pratīpayet
devī uvāca — the blessed goddess said; na — not; yasya — of whom; loke — in the material world; asti — is; atiśāyanaḥ — having no rival; priyaḥ — dear; tathā — so; apriyaḥ — enemy; deha-bhṛtām — bearing material bodies; priya-ātmanaḥ — who is the most beloved; tasmin — towards Lord Śiva; samasta-ātmani — the universal being; mukta-vairake — who is free from all enmity; ṛte — except; bhavantam — for you; katamaḥ — who; pratīpayet — would be envious.
The blessed goddess said: Lord Śiva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity.
doṣān pareṣāṁ hi guṇeṣu sādhavo
gṛhṇanti kecin na bhavādṛśo dvija
guṇāṁś ca phalgūn bahulī-kariṣṇavo
mahattamās teṣv avidad bhavān agham
doṣān — faults; pareṣām — of others; hi — for; guṇeṣu — in the qualities; sādhavaḥ — sādhus; gṛhṇanti — find; kecit — some; na — not; bhavādṛśaḥ — like you; dvija — O twice-born; guṇān — qualities; ca — and; phalgūn — small; bahulī-kariṣṇavaḥ — greatly magnifies; mahat-tamāḥ — the greatest persons; teṣu — among them; avidat — find; bhavān — you; agham — the fault.
Twice-born Dakṣa, a man like you can simply find fault in the qualities of others. Lord Śiva, however, not only finds no faults with others’ qualities, but if someone has a little good quality, he magnifies it greatly. Unfortunately, you have found fault with such a great soul.
nāścaryam etad yad asatsu sarvadā
nirasta-tejaḥsu tad eva śobhanam
na — not; āścaryam — wonderful; etat — this; yat — which; asatsu — evil; sarvadā — always; mahat-vinindā — the deriding of great souls; kuṇapa-ātma-vādiṣu — among those who have accepted the dead body as the self; sa-īrṣyam — envy; mahā-pūruṣa — of great personalities; pāda-pāṁsubhiḥ — by the dust of the feet; nirasta-tejaḥsu — whose glory is diminished; tat — that; eva — certainly; śobhanam — very good.
It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.
yad dvy-akṣaraṁ nāma gireritaṁ nṛṇāṁ
sakṛt prasaṅgād agham āśu hanti tat
pavitra-kīrtiṁ tam alaṅghya-śāsanaṁ
bhavān aho dveṣṭi śivaṁ śivetaraḥ
yat — which; dvi-akṣaram — consisting of two letters; nāma — named; girā īritam — merely being pronounced by the tongue; nṛṇām — persons; sakṛt — once; prasaṅgāt — from the heart; agham — sinful activities; āśu — immediately; hanti — destroys; tat — that; pavitra-kīrtim — whose fame is pure; tam — him; alaṅghya-śāsanam — whose order is never neglected; bhavān — you; aho — oh; dveṣṭi — envy; śivam — Lord Śiva; śiva-itaraḥ — who are inauspicious.
Satī continued: My dear father, you are committing the greatest offense by envying Lord Śiva, whose very name, consisting of two syllables, śi and va, purifies one of all sinful activities. His order is never neglected. Lord Śiva is always pure, and no one but you envies him.
yat-pāda-padmaṁ mahatāṁ mano-’libhir
lokasya yad varṣati cāśiṣo ’rthinas
tasmai bhavān druhyati viśva-bandhave
yat-pāda-padmam — the lotus feet of whom; mahatām — of the higher personalities; manaḥ-alibhiḥ — by the bees of the mind; niṣevitam — being engaged at; brahma-rasa — of transcendental bliss (brahmānanda); āsava-arthibhiḥ — seeking the nectar; lokasya — of the common man; yat — which; varṣati — he fulfills; ca — and; āśiṣaḥ — desires; arthinaḥ — seeking; tasmai — towards him (Lord Śiva); bhavān — you; druhyati — are envious; viśva-bandhave — unto the friend of all living entities within the three worlds.
You are envious of Lord Śiva, who is the friend of all living entities within the three worlds. For the common man he fulfills all desires, and because of their engagement in thinking of his lotus feet, he also blesses higher personalities who are seeking after brahmānanda [transcendental bliss].
kiṁ vā śivākhyam aśivaṁ na vidus tvad anye
brahmādayas tam avakīrya jaṭāḥ śmaśāne
tan-mālya-bhasma-nṛkapāly avasat piśācair
ye mūrdhabhir dadhati tac-caraṇāvasṛṣṭam
kim vā — whether; śiva-ākhyam — named Śiva; aśivam — inauspicious; na viduḥ — do not know; tvat anye — other than you; brahma-ādayaḥ — Brahmā and others; tam — him (Lord Śiva); avakīrya — scattered; jaṭāḥ — having twisted hair; śmaśāne — in the crematorium; tat-mālya-bhasma-nṛ-kapālī — who is garlanded with human skulls and smeared with ashes; avasat — associated; piśācaiḥ — with demons; ye — who; mūrdhabhiḥ — with the head; dadhati — place; tat-caraṇa-avasṛṣṭam — fallen from his lotus feet.
Do you think that greater, more respectable personalities than you, such as Lord Brahmā, do not know this inauspicious person who goes under the name Lord Śiva? He associates with the demons in the crematorium, his locks of hair are scattered all over his body, and he is garlanded with human skulls and smeared with ashes from the crematorium, but in spite of all these inauspicious qualities, great personalities like Brahmā honor him by accepting the flowers offered to his lotus feet and placing them with great respect on their heads.
karṇau pidhāya nirayād yad akalpa īśe
dharmāvitary asṛṇibhir nṛbhir asyamāne
chindyāt prasahya ruśatīm asatīṁ prabhuś cej
jihvām asūn api tato visṛjet sa dharmaḥ
karṇau — both ears; pidhāya — blocking; nirayāt — one should go away; yat — if; akalpaḥ — unable; īśe — the master; dharma-avitari — the controller of religion; asṛṇibhiḥ — by irresponsible; nṛbhiḥ — persons; asyamāne — being blasphemed; chindyāt — he should cut; prasahya — by force; ruśatīm — vilifying; asatīm — of the blasphemer; prabhuḥ — one is able; cet — if; jihvām — tongue; asūn — (his own) life; api — certainly; tataḥ — then; visṛjet — should give up; saḥ — that; dharmaḥ — is the process.
Satī continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer’s tongue and kill the offender, and after that one should give up his own life.
atas tavotpannam idaṁ kalevaraṁ
na dhārayiṣye śiti-kaṇṭha-garhiṇaḥ
jagdhasya mohād dhi viśuddhim andhaso
ataḥ — therefore; tava — from you; utpannam — received; idam — this; kalevaram — body; na dhārayiṣye — I shall not bear; śiti-kaṇṭha-garhiṇaḥ — who have blasphemed Lord Śiva; jagdhasya — which has been eaten; mohāt — by mistake; hi — because; viśuddhim — the purification; andhasaḥ — of food; jugupsitasya — poisonous; uddharaṇam — vomiting; pracakṣate — declare.
Therefore I shall no longer bear this unworthy body, which has been received from you, who have blasphemed Lord Śiva. If someone has taken food which is poisonous, the best treatment is to vomit.
na veda-vādān anuvartate matiḥ
sva eva loke ramato mahā-muneḥ
yathā gatir deva-manuṣyayoḥ pṛthak
sva eva dharme na paraṁ kṣipet sthitaḥ
na — not; veda-vādān — rules and regulations of the Vedas; anuvartate — follow; matiḥ — the mind; sve — in his own; eva — certainly; loke — in the self; ramataḥ — enjoying; mahā-muneḥ — of elevated transcendentalists; yathā — as; gatiḥ — the way; deva-manuṣyayoḥ — of the men and the demigods; pṛthak — separately; sve — in your own; eva — alone; dharme — occupational duty; na — not; param — another; kṣipet — should criticize; sthitaḥ — being situated.
It is better to execute one’s own occupational duty than to criticize others’. Elevated transcendentalists may sometimes forgo the rules and regulations of the Vedas, since they do not need to follow them, just as the demigods travel in space whereas ordinary men travel on the surface of the earth.
karma pravṛttaṁ ca nivṛttam apy ṛtaṁ
vede vivicyobhaya-liṅgam āśritam
virodhi tad yaugapadaika-kartari
dvayaṁ tathā brahmaṇi karma narcchati
karma — activities; pravṛttam — attached to material enjoyment; ca — and; nivṛttam — materially detached; api — certainly; ṛtam — true; vede — in the Vedas; vivicya — distinguished; ubhaya-liṅgam — symptoms of both; āśritam — directed; virodhi — contradictory; tat — that; yaugapada-eka-kartari — both activities in one person; dvayam — two; tathā — so; brahmaṇi — in one who is transcendentally situated; karma — activities; na ṛcchati — are neglected.
In the Vedas there are directions for two kinds of activities — activities for those who are attached to material enjoyment and activities for those who are materially detached. In consideration of these two kinds of activities, there are two kinds of people, who have different symptoms. If one wants to see two kinds of activities in one person, that is contradictory. But both kinds of activities may be neglected by a person who is transcendentally situated.
mā vaḥ padavyaḥ pitar asmad-āsthitā
yā yajña-śālāsu na dhūma-vartmabhiḥ
tad-anna-tṛptair asu-bhṛdbhir īḍitā
mā — are not; vaḥ — yours; padavyaḥ — opulences; pitaḥ — O father; asmat-āsthitāḥ — possessed by us; yāḥ — which (opulences); yajña-śālāsu — in the sacrificial fire; na — not; dhūma-vartmabhiḥ — by the path of sacrifices; tat-anna-tṛptaiḥ — satisfied by the foodstuff of the sacrifice; asu-bhṛdbhiḥ — satisfying bodily necessities; īḍitāḥ — praised; avyakta-liṅgāḥ — whose cause is unmanifested; avadhūta-sevitāḥ — achieved by the self-realized souls.
My dear father, the opulence we possess is impossible for either you or your flatterers to imagine, for persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring to do so. This can be achieved only by great personalities who are renounced, self-realized souls.
naitena dehena hare kṛtāgaso
dehodbhavenālam alaṁ kujanmanā
vrīḍā mamābhūt kujana-prasaṅgatas
taj janma dhig yo mahatām avadya-kṛt
na — not; etena — by this; dehena — by the body; hare — to Lord Śiva; kṛta-āgasaḥ — having committed offenses; deha-udbhavena — produced from your body; alam alam — enough, enough; ku-janmanā — with a contemptible birth; vrīḍā — shame; mama — my; abhūt — was; ku-jana-prasaṅgataḥ — from a relationship with a bad person; tat janma — that birth; dhik — shameful; yaḥ — who; mahatām — of the great personalities; avadya-kṛt — an offender.
You are an offender at the lotus feet of Lord Śiva, and unfortunately I have a body produced from yours. I am very much ashamed of our bodily relationship, and I condemn myself because my body is contaminated by a relationship with a person who is an offender at the lotus feet of the greatest personality.
gotraṁ tvadīyaṁ bhagavān vṛṣadhvajo
dākṣāyaṇīty āha yadā sudurmanāḥ
vyapeta-narma-smitam āśu tadā ’haṁ
vyutsrakṣya etat kuṇapaṁ tvad-aṅgajam
gotram — family relationship; tvadīyam — your; bhagavān — the possessor of all opulences; vṛṣadhvajaḥ — Lord Śiva; dākṣāyaṇī — Dākṣāyaṇī (the daughter of Dakṣa); iti — thus; āha — calls; yadā — when; sudurmanāḥ — very morose; vyapeta — disappear; narma-smitam — my jolliness and smile; āśu — immediately; tadā — then; aham — I; vyutsrakṣye — I shall give up; etat — this (body); kuṇapam — dead body; tvat-aṅga-jam — produced from your body.
Because of our family relationship, when Lord Śiva addresses me as Dākṣāyaṇī I at once become morose, and my jolliness and my smile at once disappear. I feel very much sorry that my body, which is just like a bag, has been produced by you. I shall therefore give it up.
ity adhvare dakṣam anūdya śatru-han
kṣitāv udīcīṁ niṣasāda śānta-vāk
spṛṣṭvā jalaṁ pīta-dukūla-saṁvṛtā
nimīlya dṛg yoga-pathaṁ samāviśat
maitreyaḥ uvāca — Maitreya said; iti — thus; adhvare — in the arena of sacrifice; dakṣam — to Dakṣa; anūdya — speaking; śatru-han — O annihilator of enemies; kṣitau — on the ground; udīcīm — facing north; niṣasāda — sat down; śānta-vāk — in silence; spṛṣṭvā — after touching; jalam — water; pīta-dukūla-saṁvṛtā — dressed in yellow garments; nimīlya — closing; dṛk — the vision; yoga-patham — the mystic yoga process; samāviśat — became absorbed.
Maitreya the sage told Vidura: O annihilator of enemies, while thus speaking to her father in the arena of sacrifice, Satī sat down on the ground and faced north. Dressed in saffron garments, she sanctified herself with water and closed her eyes to absorb herself in the process of mystic yoga.
kṛtvā samānāv anilau jitāsanā
sodānam utthāpya ca nābhi-cakrataḥ
śanair hṛdi sthāpya dhiyorasi sthitaṁ
kaṇṭhād bhruvor madhyam aninditānayat
kṛtvā — after placing; samānau — in equilibrium; anilau — the prāṇa and apāna airs; jita-āsanā — having controlled the sitting posture; sā — Satī; udānam — the life air; utthāpya — raising; ca — and; nābhi-cakrataḥ — at the circle in the navel; śanaiḥ — gradually; hṛdi — in the heart; sthāpya — placing; dhiyā — with the intelligence; urasi — towards the pulmonary passage; sthitam — having been placed; kaṇṭhāt — through the throat; bhruvoḥ — of the eyebrows; madhyam — to the middle; aninditā — the blameless (Satī); ānayat — raised.
First of all she sat in the required sitting posture, and then she carried the life air upwards and placed it in the position of equilibrium near the navel. Then she raised her life air, mixed with intelligence, to the heart and then gradually towards the pulmonary passage, and from there to between her eyebrows.
evaṁ sva-dehaṁ mahatāṁ mahīyasā
muhuḥ samāropitam aṅkam ādarāt
jihāsatī dakṣa-ruṣā manasvinī
dadhāra gātreṣv anilāgni-dhāraṇām
evam — thus; sva-deham — her own body; mahatām — of the great saints; mahīyasā — most worshipful; muhuḥ — again and again; samāropitam — seated; aṅkam — on the lap; ādarāt — respectfully; jihāsatī — wishing to give up; dakṣa-ruṣā — due to anger towards Dakṣa; manasvinī — voluntarily; dadhāra — placed; gātreṣu — on the limbs of the body; anila-agni-dhāraṇām — meditation on the fire and air.
Thus, in order to give up her body, which had been so respectfully and affectionately seated on the lap of Lord Śiva, who is worshiped by great sages and saints, Satī, due to anger towards her father, began to meditate on the fiery air within the body.
tataḥ sva-bhartuś caraṇāmbujāsavaṁ
jagad-guroś cintayatī na cāparam
dadarśa deho hata-kalmaṣaḥ satī
sadyaḥ prajajvāla samādhijāgninā
tataḥ — there; sva-bhartuḥ — of her husband; caraṇa-ambuja-āsavam — on the nectar of the lotus feet; jagat-guroḥ — of the supreme spiritual teacher of the universe; cintayatī — meditating; na — not; ca — and; aparam — not other (than her husband); dadarśa — saw; dehaḥ — her body; hata-kalmaṣaḥ — taints of sin being destroyed; satī — Satī; sadyaḥ — soon; prajajvāla — burned; samādhi-ja-agninā — by fire produced by meditation.
Satī concentrated all her meditation on the holy lotus feet of her husband, Lord Śiva, who is the supreme spiritual master of all the world. Thus she became completely cleansed of all taints of sin and quit her body in a blazing fire by meditation on the fiery elements.
tat paśyatāṁ khe bhuvi cādbhutaṁ mahad
hā heti vādaḥ sumahān ajāyata
hanta priyā daivatamasya devī
jahāv asūn kena satī prakopitā
tat — that; paśyatām — of those who had seen; khe — in the sky; bhuvi — on the earth; ca — and; adbhutam — wonderful; mahat — great; hā hā — oh, oh; iti — thus; vādaḥ — roar; su-mahān — tumultuous; ajāyata — occurred; hanta — alas; priyā — the beloved; daiva-tamasya — of the most respectable demigod (Lord Śiva); devī — Satī; jahau — quit; asūn — her life; kena — by Dakṣa; satī — Satī; prakopitā — angered.
When Satī annihilated her body in anger, there was a tumultuous roar all over the universe. Why had Satī, the wife of the most respectable demigod, Lord Śiva, quit her body in such a manner?
aho anātmyaṁ mahad asya paśyata
prajāpater yasya carācaraṁ prajāḥ
jahāv asūn yad-vimatātmajā satī
manasvinī mānam abhīkṣṇam arhati
aho — oh; anātmyam — neglect; mahat — great; asya — of Dakṣa; paśyata — just see; prajāpateḥ — of the Prajāpati; yasya — of whom; cara-acaram — all living entities; prajāḥ — offspring; jahau — gave up; asūn — her body; yat — by whom; vimatā — disrespected; ātma-jā — his own daughter; satī — Satī; manasvinī — voluntarily; mānam — respect; abhīkṣṇam — repeatedly; arhati — deserved.
It was astonishing that Dakṣa, who was Prajāpati, the maintainer of all living entities, was so disrespectful to his own daughter Satī, who was not only chaste but was also a great soul, that she gave up her body because of his neglect.
so ’yaṁ durmarṣa-hṛdayo brahma-dhruk ca
loke ’pakīrtiṁ mahatīm avāpsyati
yad-aṅgajāṁ svāṁ puruṣa-dviḍ udyatāṁ
na pratyaṣedhan mṛtaye ’parādhataḥ
saḥ — he; ayam — that; durmarṣa-hṛdayaḥ — hardhearted; brahma-dhruk — unworthy to be a brāhmaṇa; ca — and; loke — in the world; apakīrtim — ill fame; mahatīm — extensive; avāpsyati — will gain; yat-aṅga-jām — the daughter of whom; svām — own; puruṣa-dviṭ — the enemy of Lord Śiva; udyatām — who was preparing; na pratyaṣedhat — did not prevent; mṛtaye — for death; aparādhataḥ — because of his offenses.
Dakṣa, who is so hardhearted that he is unworthy to be a brāhmaṇa, will gain extensive ill fame because of his offenses to his daughter, because of not having prevented her death, and because of his great envy of the Supreme Personality of Godhead.
vadaty evaṁ jane satyā
dakṣaṁ tat-pārṣadā hantum
vadati — were talking; evam — thus; jane — while the people; satyāḥ — of Satī; dṛṣṭvā — after seeing; asu-tyāgam — the death; adbhutam — wonderful; dakṣam — Dakṣa; tat-pārṣadāḥ — the attendants of Lord Śiva; hantum — to kill; udatiṣṭhan — stood up; udāyudhāḥ — with uplifted weapons.
While people were talking among themselves about the wonderful voluntary death of Satī, the attendants who had come with her readied themselves to kill Dakṣa with their weapons.
teṣām āpatatāṁ vegaṁ
niśāmya bhagavān bhṛguḥ
dakṣiṇāgnau juhāva ha
teṣām — of them; āpatatām — who were approaching; vegam — the impulse; niśāmya — after seeing; bhagavān — the possessor of all opulences; bhṛguḥ — Bhṛgu Muni; yajña-ghna-ghnena — for killing the destroyers of the yajña; yajuṣā — with hymns of the Yajur Veda; dakṣiṇa-agnau — in the southern side of the sacrificial fire; juhāva — offered oblations; ha — certainly.
They came forward forcibly, but Bhṛgu Muni saw the danger and, offering oblations into the southern side of the sacrificial fire, immediately uttered mantric hymns from the Yajur Veda by which the destroyers of yajñic performances could be killed immediately.
devā utpetur ojasā
ṛbhavo nāma tapasā
somaṁ prāptāḥ sahasraśaḥ
adhvaryuṇā — by the priest, Bhṛgu; hūyamāne — oblations being offered; devāḥ — demigods; utpetuḥ — became manifested; ojasā — with great strength; ṛbhavaḥ — the Ṛbhus; nāma — named; tapasā — by penance; somam — Soma; prāptāḥ — having achieved; sahasraśaḥ — by the thousands.
When Bhṛgu Muni offered oblations in the fire, immediately many thousands of demigods named Ṛbhus became manifested. All of them were powerful, having achieved strength from Soma, the moon.
tair alātāyudhaiḥ sarve
hanyamānā diśo bhejur
taiḥ — by them; alāta-āyudhaiḥ — with weapons of firebrands; sarve — all; pramathāḥ — the ghosts; saha-guhyakāḥ — along with the Guhyakas; hanyamānāḥ — being attacked; diśaḥ — in different directions; bhejuḥ — fled; uśadbhiḥ — glowing; brahma-tejasā — by brahminical power.
When the Ṛbhu demigods attacked the ghosts and Guhyakas with half-burned fuel from the yajña fire, all these attendants of Satī fled in different directions and disappeared. This was possible simply because of brahma-tejas, brahminical power.