Śrīmad Bhāgavatam |Canto 4 Chapter 6
Brahmā Satisfies Lord Śiva
atha deva-gaṇāḥ sarve
maitreyaḥ uvāca — Maitreya said; atha — after this; deva-gaṇāḥ — the demigods; sarve — all; rudra-anīkaiḥ — by the soldiers of Lord Śiva; parājitāḥ — having been defeated; śūla — trident; paṭṭiśa — a sharp-edged spear; nistriṁśa — a sword; gadā — mace; parigha — an iron bludgeon; mudgaraiḥ — a hammerlike weapon; sañchinna-bhinna-sarva-aṅgāḥ — all the limbs wounded; sa-ṛtvik-sabhyāḥ — with all the priests and members of the sacrificial assembly; bhaya-ākulāḥ — with great fear; svayambhuve — unto Lord Brahmā; namaskṛtya — after offering obeisances; kārtsnyena — in detail; etat — the events of Dakṣa’s sacrifice; nyavedayan — reported.
All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Śiva and injured by weapons like tridents and swords, approached Lord Brahmā with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place.
nārāyaṇaś ca viśvātmā
na kasyādhvaram īyatuḥ
upalabhya — knowing; purā — beforehand; eva — certainly; etat — all these events of Dakṣa’s sacrifice; bhagavān — the possessor of all opulences; abja-sambhavaḥ — born from a lotus flower (Lord Brahmā); nārāyaṇaḥ — Nārāyaṇa; ca — and; viśva-ātmā — the Supersoul of the entire universe; na — not; kasya — of Dakṣa; adhvaram — to the sacrifice; īyatuḥ — did go.
Both Lord Brahmā and Viṣṇu had already known that such events would occur in the sacrificial arena of Dakṣa, and knowing beforehand, they did not go to the sacrifice.
tad ākarṇya vibhuḥ prāha
kṣemāya tatra sā bhūyān
na prāyeṇa bubhūṣatām
tat — the events related by the demigods and the others; ākarṇya — after hearing; vibhuḥ — Lord Brahmā; prāha — replied; tejīyasi — a great personality; kṛta-āgasi — has been offended; kṣemāya — for your happiness; tatra — in that way; sā — that; bhūyāt na — is not conducive; prāyeṇa — generally; bubhūṣatām — desire to exist.
When Lord Brahmā heard everything from the demigods and the members who had attended the sacrifice, he replied: You cannot be happy in executing a sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You cannot have happiness in that way.
athāpi yūyaṁ kṛta-kilbiṣā bhavaṁ
ye barhiṣo bhāga-bhājaṁ parāduḥ
atha api — still; yūyam — all of you; kṛta-kilbiṣāḥ — having committed offenses; bhavam — Lord Śiva; ye — all of you; barhiṣaḥ — of the sacrifice; bhāga-bhājam — entitled to a share; parāduḥ — have excluded; prasādayadhvam — all of you should satisfy; pariśuddha-cetasā — without mental reservations; kṣipra-prasādam — quick mercy; pragṛhīta-aṅghri-padmam — his lotus feet having been taken shelter of.
You have excluded Lord Śiva from taking part in the sacrificial results, and therefore you are all offenders at his lotus feet. Still, if you go without mental reservations and surrender unto him and fall down at his lotus feet, he will be very pleased.
āśāsānā jīvitam adhvarasya
lokaḥ sa-pālaḥ kupite na yasmin
tam āśu devaṁ priyayā vihīnaṁ
kṣamāpayadhvaṁ hṛdi viddhaṁ duruktaiḥ
āśāsānāḥ — wishing to ask; jīvitam — for the duration; adhvarasya — of the sacrifice; lokaḥ — all the planets; sa-pālaḥ — with their controllers; kupite — when angered; na — not; yasmin — whom; tam — that; āśu — at once; devam — Lord Śiva; priyayā — of his dear wife; vihīnam — having been deprived; kṣamāpayadhvam — beg his pardon; hṛdi — in his heart; viddham — very much afflicted; duruktaiḥ — by unkind words.
Lord Brahmā also advised them that Lord Śiva is so powerful that by his anger all the planets and their chief controllers can be destroyed immediately. Also, he said that Lord Śiva was especially sorry because he had recently lost his dear wife and was also very much afflicted by the unkind words of Dakṣa. Under the circumstances, Lord Brahmā suggested, it would behoove them to go at once and beg his pardon.
nāhaṁ na yajño na ca yūyam anye
ye deha-bhājo munayaś ca tattvam
viduḥ pramāṇaṁ bala-vīryayor vā
yasyātma-tantrasya ka upāyaṁ vidhitset
na — not; aham — I; na — nor; yajñaḥ — Indra; na — nor; ca — and; yūyam — all of you; anye — others; ye — who; deha-bhājaḥ — of those who bear material bodies; munayaḥ — the sages; ca — and; tattvam — the truth; viduḥ — know; pramāṇam — the extent; bala-vīryayoḥ — of the strength and power; vā — or; yasya — of Lord Śiva; ātma-tantrasya — of Lord Śiva, who is self-dependent; kaḥ — what; upāyam — means; vidhitset — should wish to devise.
Lord Brahmā said that no one — not even himself, Indra, all the members assembled in the sacrificial arena or all the sages — could know how powerful Lord Śiva is. Under the circumstances, who would dare to commit an offense at his lotus feet?
sa ittham ādiśya surān ajas tu taiḥ
samanvitaḥ pitṛbhiḥ sa-prajeśaiḥ
yayau sva-dhiṣṇyān nilayaṁ pura-dviṣaḥ
kailāsam adri-pravaraṁ priyaṁ prabhoḥ
saḥ — he (Brahmā); ittham — thus; ādiśya — after instructing; surān — the demigods; ajaḥ — Lord Brahmā; tu — then; taiḥ — those; samanvitaḥ — followed; pitṛbhiḥ — by the Pitās; sa-prajeśaiḥ — along with the lords of the living entities; yayau — went; sva-dhiṣṇyāt — from his own place; nilayam — the abode; pura-dviṣaḥ — of Lord Śiva; kailāsam — Kailāsa; adri-pravaram — the best among mountains; priyam — dear; prabhoḥ — of the lord (Śiva).
After thus instructing all the demigods, the Pitās and the lords of the living entities, Lord Brahmā took them with him and left for the abode of Lord Śiva, known as the Kailāsa Hill.
apsarobhir vṛtaṁ sadā
janma — birth; auṣadhi — herbs; tapaḥ — austerity; mantra — Vedic hymns; yoga — mystic yoga practices; siddhaiḥ — with perfected beings; nara-itaraiḥ — by demigods; juṣṭam — enjoyed; kinnara-gandharvaiḥ — by Kinnaras and Gandharvas; apsarobhiḥ — by Apsarās; vṛtam — full of; sadā — always.
The abode known as Kailāsa is full of different herbs and vegetables, and it is sanctified by Vedic hymns and mystic yoga practice. Thus the residents of that abode are demigods by birth and have all mystic powers. Besides them there are other human beings, who are known as Kinnaras and Gandharvas and are accompanied by their beautiful wives, who are known as Apsarās, or angels.
nānā — different kinds; maṇi — jewels; mayaiḥ — made of; śṛṅgaiḥ — with the peaks; nānā-dhātu-vicitritaiḥ — decorated with various minerals; nānā — various; druma — trees; latā — creepers; gulmaiḥ — plants; nānā — various; mṛga-gaṇa — by groups of deer; āvṛtaiḥ — inhabited by.
Kailāsa is full of mountains filled with all kinds of valuable jewels and minerals and surrounded by all varieties of valuable trees and plants. The top of the hill is nicely decorated by various types of deer.
nānā — various; amala — transparent; prasravaṇaiḥ — with waterfalls; nānā — various; kandara — caves; sānubhiḥ — with summits; ramaṇam — giving pleasure; viharantīnām — sporting; ramaṇaiḥ — with their lovers; siddha-yoṣitām — of the damsels of the mystics.
There are many waterfalls, and in the mountains there are many beautiful caves in which the very beautiful wives of the mystics are found.
kūjitaiś ca patattriṇām
mayūra — peacocks; kekā — with the cries; abhirutam — resounding; mada — by intoxication; andha — blinded; ali — by the bees; vimūrcchitam — resounded; plāvitaiḥ — with the singing; rakta-kaṇṭhānām — of the cuckoos; kūjitaiḥ — with the whispering; ca — and; patattriṇām — of other birds.
On Kailāsa Hill there is always the rhythmical sound of the peacocks’ sweet vibrations and the bees’ humming. Cuckoos are always singing, and other birds whisper amongst themselves.
dvijān kāma-dughair drumaiḥ
vrajantam iva mātaṅgair
gṛṇantam iva nirjharaiḥ
āhvayantam — calling; iva — as if; ut-hastaiḥ — with upraised hands (branches); dvijān — the birds; kāma-dughaiḥ — yielding desires; drumaiḥ — with trees; vrajantam — moving; iva — as if; mātaṅgaiḥ — by elephants; gṛṇantam — resounding; iva — as if; nirjharaiḥ — by the waterfalls.
There are tall trees with straight branches that appear to call the sweet birds, and when herds of elephants pass through the hills, it appears that the Kailāsa Hill moves with them. When the waterfalls resound, it appears that Kailāsa Hill does also.
mandāraiḥ pārijātaiś ca
tamālaiḥ śāla-tālaiś ca
cūtaiḥ kadambair nīpaiś ca
kundaiḥ kurabakair api
mandāraiḥ — with mandāras; pārijātaiḥ — with pārijātas; ca — and; saralaiḥ — with saralas; ca — and; upaśobhitam — decorated; tamālaiḥ — with tamāla trees; śāla-tālaiḥ — with śālas and tālas; ca — and; kovidāra-āsana-arjunaiḥ — kovidāras, āsanas (vijaya-sāras) and arjuna trees (kāñcanārakas); cūtaiḥ — with cūtas (a species of mango); kadambaiḥ — with kadambas; nīpaiḥ — with nīpas (dhūli-kadambas); ca — and; nāga-punnāga-campakaiḥ — with nāgas, punnāgas and campakas; pāṭala-aśoka-bakulaiḥ — with pāṭalas, aśokas and bakulas; kundaiḥ — with kundas; kurabakaiḥ — with kurabakas; api — also.
The whole of Kailāsa Hill is decorated with various kinds of trees, of which the following names may be mentioned: mandāra, pārijāta, sarala, tamāla, tāla, kovidāra, āsana, arjuna, āmra-jāti [mango], kadamba, dhūli-kadamba, nāga, punnāga, campaka, pāṭala, aśoka, bakula, kunda and kurabaka. The entire hill is decorated with such trees, which produce flowers with fragrant aromas.
kubjakair mallikābhiś ca
mādhavībhiś ca maṇḍitam
svarṇārṇa — golden-colored; śata-patraiḥ — with lotuses; ca — and; vara-reṇuka-jātibhiḥ — with varas, reṇukas and mālatīs; kubjakaiḥ — with kubjakas; mallikābhiḥ — with mallikās; ca — and; mādhavībhiḥ — with mādhavīs; ca — and; maṇḍitam — decorated.
There are other trees also which decorate the hill, such as the golden lotus flower, the cinnamon tree, mālatī, kubja, mallikā and mādhavī.
bhūrjair oṣadhibhiḥ pūgai
rājapūgaiś ca jambubhiḥ
panasa-udumbara-aśvattha-plakṣa-nyagrodha-hiṅgubhiḥ — with panasas (jackfruit trees), udumbaras, aśvatthas, plakṣas, nyagrodhas and trees producing asafetida; bhūrjaiḥ — with bhūrjas; oṣadhibhiḥ — with betel-nut trees; pūgaiḥ — with pūgas; rājapūgaiḥ — with rājapūgas; ca — and; jambubhiḥ — with jambus.
Kailāsa Hill is also decorated with such trees as kata, jackfruit, julara, banyan trees, plakṣas, nyagrodhas and trees producing asafetida. Also there are trees of betel nuts and bhūrja-patra, as well as rājapūga, blackberries and similar other trees.
druma-jātibhir anyaiś ca
kharjūra-āmrātaka-āmra-ādyaiḥ — with kharjūras, āmrātakas, āmras and others; priyāla-madhuka-iṅgudaiḥ — with priyālas, madhukas and iṅgudas; druma-jātibhiḥ — with varieties of trees; anyaiḥ — other; ca — and; rājitam — decorated; veṇu-kīcakaiḥ — with veṇus (bamboos) and kīcakas (hollow bamboos).
There are mango trees, priyāla, madhuka and iṅguda. Besides these there are other trees, like thin bamboos, kīcaka and varieties of other bamboo trees, all decorating the tract of Kailāsa Hill.
nalinīṣu kalaṁ kūjat-
mṛgaiḥ śākhāmṛgaiḥ kroḍair
gavayaiḥ śarabhair vyāghrai
kumuda — kumuda; utpala — utpala; kahlāra — kahlāra; śatapatra — lotuses; vana — forest; ṛddhibhiḥ — being covered with; nalinīṣu — in the lakes; kalam — very sweetly; kūjat — whispering; khaga — of birds; vṛnda — groups; upaśobhitam — decorated with; mṛgaiḥ — with deer; śākhā-mṛgaiḥ — with monkeys; kroḍaiḥ — with boars; mṛga-indraiḥ — with lions; ṛkṣa-śalyakaiḥ — with ṛkṣas and śalyakas; gavayaiḥ — with forest cows; śarabhaiḥ — with forest asses; vyāghraiḥ — with tigers; rurubhiḥ — with small deer; mahiṣa-ādibhiḥ — with buffalo, etc.
There are different kinds of lotus flowers, such as kumuda, utpala and śatapatra. The forest appears to be a decorated garden, and the small lakes are full of various kinds of birds who whisper very sweetly. There are many kinds of other animals also, like deer, monkeys, boars, lions, ṛkṣas, śalyakas, forest cows, forest asses, tigers, small deer, buffalo and many other animals, who are fully enjoying their lives.
karṇāntra — by the karṇāntra; ekapada — the ekapada; aśvāsyaiḥ — by the aśvāsya; nirjuṣṭam — fully enjoyed; vṛka-nābhibhiḥ — by the vṛka and nābhi, or kastūrī deer; kadalī — of banana trees; khaṇḍa — with groups; saṁruddha — covered; nalinī — of small lakes filled with lotus flowers; pulina — with the sandy banks; śriyam — very beautiful.
There are varieties of deer, such as karṇāntra, ekapada, aśvāsya, vṛka and kastūrī, the deer which bears musk. Besides the deer there are many banana trees which decorate the small hillside lakes very nicely.
paryastaṁ nandayā satyāḥ
vibudhā vismayaṁ yayuḥ
paryastam — surrounded; nandayā — by the Nandā; satyāḥ — of Satī; snāna — by the bathing; puṇya-tara — especially favored; udayā — with water; vilokya — after seeing; bhūta-īśa — of Bhūteśa (the lord of the ghosts, Lord Śiva); girim — the mountain; vibudhāḥ — the demigods; vismayam — wonder; yayuḥ — obtained.
There is a small lake named Alakanandā in which Satī used to take her bath, and that lake is especially auspicious. All the demigods, after seeing the specific beauty of Kailāsa Hill, were struck with wonder at the great opulence to be found there.
dadṛśus tatra te ramyām
alakāṁ nāma vai purīm
vanaṁ saugandhikaṁ cāpi
yatra tan-nāma paṅkajam
dadṛśuḥ — saw; tatra — there (in Kailāsa); te — they (the demigods); ramyām — very attractive; alakām — Alakā; nāma — known as; vai — indeed; purīm — abode; vanam — forest; saugandhikam — Saugandhika; ca — and; api — even; yatra — in which place; tat-nāma — known by that name; paṅkajam — species of lotus flowers.
Thus the demigods saw the wonderfully beautiful region known as Alakā in the forest known as Saugandhika, which means “full of fragrance.” The forest is known as Saugandhika because of its abundance of lotus flowers.
nandā cālakanandā ca
saritau bāhyataḥ puraḥ
nandā — the Nandā; ca — and; alakanandā — the Alakanandā; ca — and; saritau — two rivers; bāhyataḥ — outside; puraḥ — from the city; tīrtha-pāda — of the Supreme Personality of Godhead; pada-ambhoja — of the lotus feet; rajasā — by the dust; atīva — exceedingly; pāvane — sanctified.
They also saw the two rivers named Nandā and Alakanandā. These two rivers are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead, Govinda.
yayoḥ sura-striyaḥ kṣattar
krīḍanti puṁsaḥ siñcantyo
yayoḥ — in both of which (rivers); sura-striyaḥ — the celestial damsels along with their husbands; kṣattaḥ — O Vidura; avaruhya — descending; sva-dhiṣṇyataḥ — from their own airplanes; krīḍanti — they play; puṁsaḥ — their husbands; siñcantyaḥ — sprinkling with water; vigāhya — after entering (the water); rati-karśitāḥ — whose enjoyment has become diminished.
My dear Kṣattā, Vidura, the celestial damsels come down to those rivers in their airplanes with their husbands, and after sexual enjoyment, they enter the water and enjoy sprinkling their husbands with water.
vitṛṣo ’pi pibanty ambhaḥ
pāyayanto gajā gajīḥ
yayoḥ — in both of which rivers; tat-snāna — by the bathing of them (the damsels of the heavenly planets); vibhraṣṭa — fallen off; nava — fresh; kuṅkuma — with kuṅkuma powder; piñjaram — yellow; vitṛṣaḥ — not being thirsty; api — even; pibanti — drink; ambhaḥ — the water; pāyayantaḥ — causing to drink; gajāḥ — the elephants; gajīḥ — the female elephants.
After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kuṅkuma from their bodies. Thus the elephants come to bathe there with their wives, the she-elephants, and they also drink the water, although they are not thirsty.
yathā khaṁ sataḍid-ghanam
tāra-hema — of pearls and gold; mahā-ratna — valuable jewels; vimāna — of airplanes; śata — with hundreds; saṅkulām — crowded; juṣṭām — occupied, enjoyed; puṇyajana-strībhiḥ — by the wives of the Yakṣas; yathā — as; kham — the sky; sa-taḍit-ghanam — with the lightning and the clouds.
The airplanes of the heavenly denizens are bedecked with pearls, gold and many valuable jewels. The heavenly denizens are compared to clouds in the sky decorated with occasional flashes of electric lightning.
vanaṁ saugandhikaṁ ca tat
drumaiḥ kāma-dughair hṛdyaṁ
hitvā — passing over; yakṣa-īśvara — the lord of the Yakṣas (Kuvera); purīm — the abode; vanam — the forest; saugandhikam — named Saugandhika; ca — and; tat — that; drumaiḥ — with trees; kāma-dughaiḥ — yielding desires; hṛdyam — attractive; citra — variegated; mālya — flowers; phala — fruits; chadaiḥ — leaves.
While traveling, the demigods passed over the forest known as Saugandhika, which is full of varieties of flowers, fruits and desire trees. While passing over the forest, they also saw the regions of Yakṣeśvara.
rakta — reddish; kaṇṭha — necks; khaga-anīka — of many birds; svara — with the sweet sounds; maṇḍita — decorated; ṣaṭ-padam — bees; kalahaṁsa-kula — of groups of swans; preṣṭham — very dear; khara-daṇḍa — lotus flowers; jala-āśayam — lakes.
In that celestial forest there were many birds whose necks were colored reddish and whose sweet sounds mixed with the humming of the bees. The lakes were abundantly decorated with crying swans as well as strong-stemmed lotus flowers.
muhur unmathayan manaḥ
vana-kuñjara — by wild elephants; saṅghṛṣṭa — rubbed against; haricandana — the sandalwood trees; vāyunā — by the breeze; adhi — further; puṇyajana-strīṇām — of the wives of the Yakṣas; muhuḥ — again and again; unmathayat — agitating; manaḥ — the minds.
All these atmospheric influences unsettled the forest elephants who flocked together in the sandalwood forest, and the blowing wind agitated the minds of the damsels there for further sexual enjoyment.
prāptaṁ kimpuruṣair dṛṣṭvā
ta ārād dadṛśur vaṭam
vaidūrya-kṛta — made of vaidūrya; sopānāḥ — staircases; vāpyaḥ — lakes; utpala — of lotus flowers; mālinīḥ — containing rows; prāptam — inhabited; kimpuruṣaiḥ — by the Kimpuruṣas; dṛṣṭvā — after seeing; te — those demigods; ārāt — not far away; dadṛśuḥ — saw; vaṭam — a banyan tree.
They also saw that the bathing ghāṭas and their staircases were made of vaidūrya-maṇi. The water was full of lotus flowers. Passing by such lakes, the demigods reached a place where there was a great banyan tree.
saḥ — that banyan tree; yojana-śata — one hundred yojanas (eight hundred miles); utsedhaḥ — height; pāda-ūna — less by a quarter (six hundred miles); viṭapa — by the branches; āyataḥ — spread out; paryak — all around; kṛta — made; acala — unshaken; chāyaḥ — the shadow; nirnīḍaḥ — without bird nests; tāpa-varjitaḥ — without heat.
That banyan tree was eight hundred miles high, and its branches spread over six hundred miles around. The tree cast a fine shade which permanently cooled the temperature, yet there was no noise of birds.
dadṛśuḥ śivam āsīnaṁ
tasmin — under that tree; mahā-yoga-maye — having many sages engaged in meditation on the Supreme; mumukṣu — of those who desire liberation; śaraṇe — the shelter; surāḥ — the demigods; dadṛśuḥ — saw; śivam — Lord Śiva; āsīnam — seated; tyakta-amarṣam — having given up anger; iva — as; antakam — eternal time.
The demigods saw Lord Śiva sitting under that tree, which was competent to give perfection to mystic yogīs and deliver all people. As grave as time eternal, he appeared to have given up all anger.
upāsyamānaṁ sakhyā ca
sanandana-ādyaiḥ — the four Kumāras, headed by Sanandana; mahā-siddhaiḥ — liberated souls; śāntaiḥ — saintly; saṁśānta-vigraham — the grave and saintly Lord Śiva; upāsyamānam — was being praised; sakhyā — by Kuvera; ca — and; bhartrā — by the master; guhyaka-rakṣasām — of the Guhyakas and the Rākṣasas.
Lord Śiva sat there, surrounded by saintly persons like Kuvera, the master of the Guhyakas, and the four Kumāras, who were already liberated souls. Lord Śiva was grave and saintly.
āsthitaṁ tam adhīśvaram
vidyā — knowledge; tapaḥ — austerity; yoga-patham — the path of devotional service; āsthitam — situated; tam — him (Lord Śiva); adhīśvaram — the master of the senses; carantam — performing (austerity, etc); viśva-suhṛdam — the friend of the whole world; vātsalyāt — out of full affection; loka-maṅgalam — auspicious for everyone.
The demigods saw Lord Śiva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious.
liṅgaṁ ca tāpasābhīṣṭaṁ
candra-lekhāṁ ca bibhratam
liṅgam — symptom; ca — and; tāpasa-abhīṣṭam — desired by Śaivite ascetics; bhasma — ashes; daṇḍa — staff; jaṭā — matted hair; ajinam — antelope skin; aṅgena — with his body; sandhyā-ābhra — reddish; rucā — colored; candra-lekhām — the crest of a half-moon; ca — and; bibhratam — bearing.
He was seated on a deerskin and was practicing all forms of austerity. Because his body was smeared with ashes, he looked like an evening cloud. On his hair was the sign of a half-moon, a symbolic representation.
bṛsyāṁ brahma sanātanam
pṛcchate śṛṇvatāṁ satām
upaviṣṭam — seated; darbha-mayyām — made of darbha, straw; bṛsyām — on a mattress; brahma — the Absolute Truth; sanātanam — the eternal; nāradāya — unto Nārada; pravocantam — speaking; pṛcchate — asking; śṛṇvatām — listening; satām — of the great sages.
He was seated on a straw mattress and speaking to all present, including the great sage Nārada, to whom he specifically spoke about the Absolute Truth.
kṛtvorau dakṣiṇe savyaṁ
pāda-padmaṁ ca jānuni
bāhuṁ prakoṣṭhe ’kṣa-mālām
kṛtvā — having placed; ūrau — thigh; dakṣiṇe — at the right; savyam — the left; pāda-padmam — lotus feet; ca — and; jānuni — on his knee; bāhum — hand; prakoṣṭhe — in the end of the right hand; akṣa-mālām — rudrākṣa beads; āsīnam — sitting; tarka-mudrayā — with the mudrā of argument.
His left leg was placed on his right thigh, and his left hand was placed on his left thigh. [This sitting posture is called vīrāsana.] In his right hand he held rudrākṣa beads, and his finger was in the mode of argument.
taṁ brahma-nirvāṇa-samādhim āśritaṁ
vyupāśritaṁ giriśaṁ yoga-kakṣām
sa-loka-pālā munayo manūnām
ādyaṁ manuṁ prāñjalayaḥ praṇemuḥ
tam — him (Lord Śiva); brahma-nirvāṇa — in brahmānanda; samādhim — in trance; āśritam — absorbed; vyupāśritam — leaning on; giriśam — Lord Śiva; yoga-kakṣām — having his left knee firmly fixed with a knotted cloth; sa-loka-pālāḥ — along with the demigods (headed by Indra); munayaḥ — the sages; manūnām — of all thinkers; ādyam — the chief; manum — thinker; prāñjalayaḥ — with folded palms; praṇemuḥ — offered respectful obeisances.
All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Śiva with folded hands. Lord Śiva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.
sa tūpalabhyāgatam ātma-yoniṁ
utthāya cakre śirasābhivandanam
arhattamaḥ kasya yathaiva viṣṇuḥ
saḥ — Lord Śiva; tu — but; upalabhya — seeing; āgatam — had arrived; ātma-yonim — Lord Brahmā; sura-asura-īśaiḥ — by the best of the demigods and demons; abhivandita-aṅghriḥ — whose feet are worshiped; utthāya — standing up; cakre — made; śirasā — with his head; abhivandanam — respectful; arhattamaḥ — Vāmanadeva; kasya — of Kaśyapa; yathā eva — just as; viṣṇuḥ — Viṣṇu.
Lord Śiva’s lotus feet were worshiped by both the demigods and demons, but still, in spite of his exalted position, as soon as he saw that Lord Brahmā was there among all the other demigods, he immediately stood up and offered him respect by bowing down and touching his lotus feet, just as Vāmanadeva offered His respectful obeisances to Kaśyapa Muni.
tathāpare siddha-gaṇā maharṣibhir
ye vai samantād anu nīlalohitam
namaskṛtaḥ prāha śaśāṅka-śekharaṁ
kṛta-praṇāmaṁ prahasann ivātmabhūḥ
tathā — so; apare — the others; siddha-gaṇāḥ — the Siddhas; mahā-ṛṣibhiḥ — along with the great sages; ye — who; vai — indeed; samantāt — from all sides; anu — after; nīlalohitam — Lord Śiva; namaskṛtaḥ — making obeisances; prāha — said; śaśāṅka-śekharam — to Lord Śiva; kṛta-praṇāmam — having made obeisances; prahasan — smiling; iva — as; ātmabhūḥ — Lord Brahmā.
All the sages who were sitting with Lord Śiva, such as Nārada and others, also offered their respectful obeisances to Lord Brahmā. After being so worshiped, Lord Brahmā, smiling, began to speak to Lord Śiva.
jāne tvām īśaṁ viśvasya
śakteḥ śivasya ca paraṁ
yat tad brahma nirantaram
brahmā uvāca — Lord Brahmā said; jāne — I know; tvām — you (Lord Śiva); īśam — the controller; viśvasya — of the entire material manifestation; jagataḥ — of the cosmic manifestation; yoni-bījayoḥ — of both the mother and father; śakteḥ — of potency; śivasya — of Śiva; ca — and; param — the Supreme; yat — which; tat — that; brahma — without change; nirantaram — with no material qualities.
Lord Brahmā said: My dear Lord Śiva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way.
tvam eva bhagavann etac
viśvaṁ sṛjasi pāsy atsi
krīḍann ūrṇa-paṭo yathā
tvam — you; eva — certainly; bhagavan — O my lord; etat — this; śiva-śaktyoḥ — being situated in your auspicious energy; svarūpayoḥ — by your personal expansion; viśvam — this universe; sṛjasi — create; pāsi — maintain; atsi — annihilate; krīḍan — working; ūrṇa-paṭaḥ — spider’s web; yathā — just like.
My dear lord, you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web.
tvam eva dharmārtha-dughābhipattaye
dakṣeṇa sūtreṇa sasarjithādhvaram
tvayaiva loke ’vasitāś ca setavo
yān brāhmaṇāḥ śraddadhate dhṛta-vratāḥ
tvam — Your Lordship; eva — certainly; dharma-artha-dugha — benefit derived from religion and economic development; abhipattaye — for their protection; dakṣeṇa — by Dakṣa; sūtreṇa — making him the cause; sasarjitha — created; adhvaram — sacrifices; tvayā — by you; eva — certainly; loke — in this world; avasitāḥ — regulated; ca — and; setavaḥ — respect for the varṇāśrama institution; yān — which; brāhmaṇāḥ — the brāhmaṇas; śraddadhate — respect very much; dhṛta-vratāḥ — taking it as a vow.
My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Dakṣa, and thus one may derive the benefits of religious activities and economic development. Under your regulative principles, the institution of the four varṇās and āśramas is respected. The brāhmaṇas therefore vow to follow this system strictly.
tvaṁ karmaṇāṁ maṅgala maṅgalānāṁ
kartuḥ sva-lokaṁ tanuṣe svaḥ paraṁ vā
amaṅgalānāṁ ca tamisram ulbaṇaṁ
viparyayaḥ kena tad eva kasyacit
tvam — Your Lordship; karmaṇām — of the prescribed duties; maṅgala — O most auspicious; maṅgalānām — of the auspicious; kartuḥ — of the performer; sva-lokam — respective higher planetary systems; tanuṣe — expand; svaḥ — heavenly planets; param — transcendental world; vā — or; amaṅgalānām — of the inauspicious; ca — and; tamisram — the name of a particular hell; ulbaṇam — ghastly; viparyayaḥ — the opposite; kena — why; tat eva — certainly that; kasyacit — for someone.
O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikuṇṭha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this.
na vai satāṁ tvac-caraṇārpitātmanāṁ
bhūteṣu sarveṣv abhipaśyatāṁ tava
bhūtāni cātmany apṛthag-didṛkṣatāṁ
prāyeṇa roṣo ’bhibhaved yathā paśum
na — not; vai — but; satām — of the devotees; tvat-caraṇa-arpita-ātmanām — of those who are completely surrendered at your lotus feet; bhūteṣu — among living entities; sarveṣu — all varieties; abhipaśyatām — perfectly seeing; tava — your; bhūtāni — living entities; ca — and; ātmani — in the Supreme; apṛthak — nondifferent; didṛkṣatām — those who see like that; prāyeṇa — almost always; roṣaḥ — anger; abhibhavet — takes place; yathā — exactly like; paśum — the animals.
My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramātmā in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation.
pṛthag-dhiyaḥ karma-dṛśo durāśayāḥ
parān duruktair vitudanty aruntudās
tān māvadhīd daiva-vadhān bhavad-vidhaḥ
pṛthak — differently; dhiyaḥ — those who are thinking; karma — fruitive activities; dṛśaḥ — observer; durāśayāḥ — mean-minded; para-udayena — by others’ flourishing condition; arpita — given up; hṛt — heart; rujaḥ — anger; aniśam — always; parān — others; duruktaiḥ — harsh words; vitudanti — gives pain; aruntudāḥ — by piercing words; tān — unto them; mā — not; avadhīt — kill; daiva — by providence; vadhān — already killed; bhavat — you; vidhaḥ — like.
Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean-minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you.
yasmin yadā puṣkara-nābha-māyayā
durantayā spṛṣṭa-dhiyaḥ pṛthag-dṛśaḥ
kurvanti tatra hy anukampayā kṛpāṁ
na sādhavo daiva-balāt kṛte kramam
yasmin — in some place; yadā — when; puṣkara-nābha-māyayā — by the illusory energy of Puṣkaranābha, the Supreme Personality of Godhead; durantayā — insurmountable; spṛṣṭa-dhiyaḥ — bewildered; pṛthak-dṛśaḥ — the same persons who see differently; kurvanti — do; tatra — there; hi — certainly; anukampayā — out of compassion; kṛpām — mercy; na — never; sādhavaḥ — saintly persons; daiva-balāt — by providence; kṛte — being done; kramam — prowess.
My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them.
bhavāṁs tu puṁsaḥ paramasya māyayā
tayā hatātmasv anukarma-cetaḥsv
anugrahaṁ kartum ihārhasi prabho
bhavān — Your Lordship; tu — but; puṁsaḥ — of the person; paramasya — the supreme; māyayā — by the material energy; durantayā — of great potency; aspṛṣṭa — unaffected; matiḥ — intelligence; samasta-dṛk — seer or knower of everything; tayā — by the same illusory energy; hata-ātmasu — bewildered at heart; anukarma-cetaḥsu — whose hearts are attracted by fruitive activities; anugraham — mercy; kartum — to do; iha — in this case; arhasi — desire; prabho — O lord.
My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.
kurv adhvarasyoddharaṇaṁ hatasya bhoḥ
tvayāsamāptasya mano prajāpateḥ
na yatra bhāgaṁ tava bhāgino daduḥ
kuyājino yena makho ninīyate
kuru — just execute; adhvarasya — of the sacrifice; uddharaṇam — complete regularly; hatasya — killed; bhoḥ — O; tvayā — by you; asamāptasya — of the unfinished sacrifice; mano — O Lord Śiva; prajāpateḥ — of Mahārāja Dakṣa; na — not; yatra — where; bhāgam — share; tava — your; bhāginaḥ — deserving to take the share; daduḥ — did not give; ku-yājinaḥ — bad priests; yena — by the bestower; makhaḥ — sacrifice; ninīyate — gets the result.
My dear Lord Śiva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do the needful and take your rightful share.
jīvatād yajamāno ’yaṁ
bhṛgoḥ śmaśrūṇi rohantu
pūṣṇo dantāś ca pūrvavat
jīvatāt — let him be alive; yajamānaḥ — the performer of the sacrifice (Dakṣa); ayam — this; prapadyeta — let him get back; akṣiṇī — by the eyes; bhagaḥ — Bhagadeva; bhṛgoḥ — of the sage Bhṛgu; śmaśrūṇi — mustache; rohantu — may grow again; pūṣṇaḥ — of Pūṣādeva; dantāḥ — the chain of teeth; ca — and; pūrva-vat — like before.
My dear lord, by your mercy the performer of the sacrifice [King Dakṣa] may get back his life, Bhaga may get back his eyes, Bhṛgu his mustache, and Pūṣā his teeth.
āśu manyo ’stv anāturam
devānām — of the demigods; bhagna-gātrāṇām — whose limbs are badly broken; ṛtvijām — of the priests; ca — and; āyudha-aśmabhiḥ — by weapons and by stones; bhavatā — by you; anugṛhītānām — being favored; āśu — at once; manyo — O Lord Śiva (in an angry mood); astu — let there be; anāturam — recovery from injuries.
O Lord Śiva, may the demigods and the priests whose limbs have been broken by your soldiers recover from the injuries by your grace.
eṣa te rudra bhāgo ’stu
yad-ucchiṣṭo ’dhvarasya vai
yajñas te rudra bhāgena
kalpatām adya yajña-han
eṣaḥ — this; te — your; rudra — O Lord Śiva; bhāgaḥ — portion; astu — let it be; yat — whatever; ucchiṣṭaḥ — is the remainder; adhvarasya — of the sacrifice; vai — indeed; yajñaḥ — the sacrifice; te — your; rudra — O Rudra; bhāgena — by the portion; kalpatām — may be completed; adya — today; yajña-han — O destroyer of the sacrifice.
O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace.