Canto
4
Chapter 6: Brahmâ Satisfies Lord S'iva
(1-2) Maitreya said: 'After all the demigods had been defeated with tridents, spears, swords, bludgeons and hammers by the soldiers of Rudra, they together with all the priests and other members of the assembly in great fear reported the events to Lord Brahmâ, offering him obeisances. (3) Knowing beforehand of the certainty of these events did the Lord born from the lotus flower [Brahmâ] and Nârâyana, the Supersoul of the entire universe [Vishnu], not attend to the sacrifice of Daksha. (4) As he heard what had happened said Lord Brahmâ: 'A great personality has been offended and that is, in desiring to exist so, generally not conducive to your happiness. (5) Even though having committed these offenses in denying Lord S'iva his share of the offerings, should you all, unreserved, satisfy him and quickly find mercy in taking to the shelter of his lotus feet. (6) You cannot expect to continue with the sacrifice if you not forthwith beg your pardon with the god of all worlds and their controllers whom you have angered; being deprived of his wife he was in his heart very afflicted by the unkind words. (7) Nor I, nor Indra, nor all of you and others who have a material body, or even the sages who know the truth of the extent of his strength and power, have an inkling of what it means to try a thing like that with him, who relies on the soul only.'
(8) After thus having instructed the godly ones went Lord Brahmâ away with in his wake the forefathers and the leaders of the people, taking them from his own place to the abode of Lord S'iva, Kailâsa, the best of all mountains so dear to the master. (9) There one lives with the herbs and the austerity of the vedic hymns of yoga, is one together with the perfected ones appreciated by other people and always full of the Kinnaras, Gandharvas, and Apsaras [the residents and singers of heaven and their wives]. (10) The mountain range is filled with all kinds of precious jewels and is, grown by trees, creepers, and a diversity of plants, home to a diversity of deer. (11) The summits with their crystal clear waterfalls have various caves that accommodate the mystics sporting there with their loving wives. (12) Resounding with the cries of peacocks and the humming of bees blind of intoxication, there is the continuous song of cuckoos and chirping of other birds. (13) With the elephants moving and the sounds of the waterfalls there is it as if the trees, yielding to all desires, themselves moving are stretching their arms calling for the birds. (14-15) The mountain is further decorated with mandâra, pârijâta, sarala (pine) and tamâla trees, s'âla and tâla, kovidâra, âsana and arjuna trees, cûtas (mango), kadambas, dhûli-kadambas and nâgas, punnâgas and campakas and one also sees there trees like pâthalas, as'okas, bakulas, kundas and kurabakas. (16) It is golden colored with the lotus and the cinnamon tree and beautified by the mâlatî, the kubja, the mallikâ and the mâdhavî flowers. (17) With kata, jackfruit, julara and banyan trees, plakshas, nyagrodhas and trees producing asafoetida, there are also betelnut trees, pûgas, râjapûgas and jambus [black berries and greenery alike]. (18) With the variety of trees like kharjûras, âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich with venu-kîcakaih and kîcaka [different sorts of bamboo]. (19-20) Kumuda, utpala, kahlâra and s'atapatra lotusses cover the lakes of the forests which, filled with the sweet whispers of flocks of birds, harbour deer, monkeys, cats, bears, s'alyakas, forest cows and asses, tigers, smaller deer and buffaloes and such. (21) It is enjoyed by the different types of deer like the karnântras, ekapadas, as'vâsyas, vrikas and kastûrîs and has groups of banana trees at the beautiful lotus ponds with sandy banks. (22) The devoted ones saw the special waters of lake Alakanandâ where Satî had bathed and they were struck with wonder about that mountain of the Lord of Ghosts. (23) There they saw indeed at Alakâ ['uncommonly beautiful'] the abode of the forest named Saugandhika ['full of fragrance'], which was called that way because of the species of lotus flowers found there. (24) Even more sanctified by the dust of the lotus feet were the two rivers the Nandâ and Alakanandâ flowing near to the abode of the feet of the master. (25) Dear ruler, in the both of them did the celestial damsels from their own dwellings after their lovemaking descend to play with their husbands, thereby splattering water at each other. (26) Both the streams yellow of the kunkum powder made, in offering them a bath, the elephants and their females drink the water, even though they weren't thirsty. (27) The heavenly homes enjoyed by the wives of the virtuous were bedecked with countless valuable jewels, pearls and gold which made them look like clouds brightened by the flashes of lightening.
(28) Passing through the Saugandhika forest attractive with its variety of trees yielding with flowers, fruits and leaves to all desires, they reached the abode of the Lord of the Yakshas. (29) There they saw the beauty of many birds with red necks whose sounds mixed with the humming of the bees and also lakes with groups of swans and the most precious lotus flowers. (30) The breeze of the sandalwood trees made the wild elephants flock together and stimulated the minds of the wives of the virtuous over and over. (31) The staircases to the bathing places full of lotuses, used by the loyal of the divine personality [the kimpurushas], were made of vaidûrya and having seen those spotted they not far away from there a banyan tree. (32) At a height of thousands of feet it spread out its branches over a quarter of the foot of the mountain, casting a fine cooling shadow having no birds nesting in it. (33) Underneath it saw the godly ones Lord S'iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath. (34) Saintly liberated souls like the Kumâras headed by Sanandana and Kuvera, the master of the Guhyakas and Râkshasas sat their in praise around the solemn and serene Lord. (35) There they saw him as the master of the senses, the knowledge of austerity and the path of yoga; the friend of the whole world, who out of his full affection is the blessing for all. (36) He could be recognized as he is desired by the ascetics: with ashes, a staff, matted hair, seated on an antelope skin, the reddish hue of his body and the crescent moon on his head. (37) Sitting on a mattress of straw was he, for all the sages to hear, conversing with Nârada about the eternal and the Absolute Truth. (38) With his left foot placed over his right thigh and with his right hand resting on his knee holding his prayer-beads, was he making a gesture of argument. (39) He, leaning with his knee thus fixed and absorbed in the trance of spiritual bliss as the prime thinker of the wise, received there the respects from all the other sages present with their hands folded. (40) But when Lord S'iva, saw that the selfborn one, Lord Brahmâ, whose feet are worshiped, had arrived accompanied by the best of the enlightened and unenlightened, rose he to his feet and bowed he his head just like Vishnu did when He as Vâmanadeva welcomed Kas'yapa. (41) And so did the other perfected ones and great rishis, who verily from all sides followed their Lord in offering obeisances. After that demonstration of respect Lord Brahmâ smilingly began to address Lord S'iva.
(42) Brahmâ said: 'You I know as the controller, as the potency of both the father and the mother of the entire cosmic manifestation and as the one auspicious and supreme who is unchanging and immaterial. (43) You certainly from the favorable of your energy, by your personal expansion, o fortunate one, create, maintain and annihilate this universe that works like a spider's web. (44) Truly of you do the loyal and vowed brahmins derive the benefits of religion and economy instituted by Daksha, in preparing the sacrifices for you in this world and regulating the necessary societal respect. (45) O most auspicious of the auspicious, to your lordship do the prescribed duties of the performer lead to higher worlds, the heavens and the transcendental and does one wonder why there for someone is also the opposite and the unfortunate of a ghastly hell. (46) But with the devotees who in full surrender at your feet perfectly see you present in all sorts of living beings and from within the Supreme make no difference between living beings, there is practically never the anger found, one finds with animalistic men. (47) Those who think everything is different, look for results and can't stand it when others are doing well; they who have given up on the heart inflict in constant anger with others pain with harsh words. They do not need to be killed by you as they are killed by providence already. (48) When at some places persons bewildered by the insurmountable illusory energy of the Great Blue One [the Lord as Pushkaranâbha], have a different idea, will saintly persons out of compassion never use their prowess but have mercy instead, for everything is settled by providence. (49) O your Lordship, but of the great potency of the Supreme Person His material energy is the intelligence, that sees and knows everything, by the same illusory energy unaffected, so in this case, o Lord, you have to be of mercy with those who, out of their being enslaved, are bewildered at heart. (50) O Lord S'iva, you did what you had to do, putting an end to the complete of the sacrifice of the bad priests of Daksha who would get the result of the now unfinished sacrifice he held; from that sacrifice, not being granted your share, you have the right to take what's yours. (51) Let the performer Daksha get his life back, Bhagadeva get his eyes back, Bhrigu grow his mustache back and let Pûsâ as before have his row of teeth. (52) Let the god conscious whose limbs were broken and the priests who suffered from the weapons and stones, directly now, by your favor, o angered one, recover from their injuries. (53) O Rudra, let the portion of whatever is left of this sacrifice be yours my dear Lord, so that that offering today may find its completion, o destroyer of the yajña.
Source texts:
Brahmâ Satisfies Lord S'iva
Maitreya said: 'After all the demigods had been defeated with tridents, spears, swords, bludgeons and hammers by the soldiers of Rudra, they together with all the priests and other members of the assembly in great fear reported the events to Lord Brahmâ, offering him obeisances.All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord S'iva and injured by weapons like tridents and swords, approached Lord Brahmâ with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place. (Vedabase)
Knowing beforehand of the certainty of these events did the Lord born from the lotus flower [Brahmâ] and Nârâyana, the Supersoul of the entire universe [Vishnu], not attend to the sacrifice of Daksha.
Both Lord Brahmâ and Vishnu had already known that such events would occur in the sacrificial arena of Daksha, and knowing beforehand, they did not go to the sacrifice. (Vedabase)
As he heard what had happened said Lord Brahmâ: 'A great personality has been offended and that is, in desiring to exist so, generally not conducive to your happiness'.
When Lord Brahmâ 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. (Vedabase)
Even though having committed these offenses in denying Lord S'iva his share of the offerings, should you all, unreserved, satisfy him and quickly find mercy in taking to the shelter of his lotus feet.
You have excluded Lord S'iva 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. (Vedabase)
You cannot expect to continue with the sacrifice if you not forthwith beg your pardon with the god of all worlds and their controllers whom you have angered; being deprived of his wife he was in his heart very afflicted by the unkind words.
Lord Brahmâ also advised them that Lord S'iva is so powerful that by his anger all the planets and their chief controllers can be destroyed immediately. Also, he said that Lord S'iva was especially sorry because he had recently lost his dear wife and was also very much afflicted by the unkind words of Daksha. Under the circumstances, Lord Brahmâ suggested, it would behoove them to go at once and beg his pardon. (Vedabase)
Nor I, nor Indra, nor all of you and others who have a material body, or even the sages who know the truth of the extent of his strength and power, have an inkling of what it means to try a thing like that with him, who relies on the soul only.'
Lord Brahmâ 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 S'iva is. Under the circumstances, who would dare to commit an offense at his lotus feet. (Vedabase)?
After thus having instructed the godly ones went Lord Brahmâ away with in his wake the forefathers and the leaders of the people, taking them from his own place to the abode of Lord S'iva, Kailâsa, the best of all mountains so dear to the master.
After thus instructing all the demigods, the Pitâs and the lords of the living entities, Lord Brahmâ took them with him and left for the abode of Lord S'iva, known as the Kailâsa Hill. (Vedabase)
There one lives with the herbs and the austerity of the vedic hymns of yoga, is one together with the perfected ones appreciated by other people and always full of the Kinnaras, Gandharvas, and Apsaras [the residents and singers of heaven and their wives].
The abode known as Kailâsa 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 Apsaras, or angels. (Vedabase)
The mountain range is filled with all kinds of precious jewels and is, grown by trees, creepers, and a diversity of plants, home to a diversity of deer.
Kailâsa 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. (Vedabase)
The summits with their crystal clear waterfalls have various caves that accommodate the mystics sporting there with their loving wives.
There are many waterfalls, and in the mountains there are many beautiful caves in which the very beautiful wives of the mystics are found. (Vedabase)
Resounding with the cries of peacocks and the humming of bees blind of intoxication, there is the continuous song of cuckoos and chirping of other birds.
On Kailâsa 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. (Vedabase)
With the elephants moving and the sounds of the waterfalls there is it as if the trees, yielding to all desires, themselves moving are stretching their arms calling for the birds.
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 Kailâsa Hill moves with them. When the waterfalls resound, it appears that Kailâsa Hill does also. (Vedabase)
The mountain is further decorated with mandâra, pârijâta, sarala. (pine) and tamâla trees, s'âla and tâla, kovidâra, âsana and arjuna trees, cûtas. (mango), kadambas, dhûli-kadambas and nâgas, punnâgas and campakas and one also sees there trees like pâthalas, as'okas, bakulas, kundas and kurabakas.
The whole of Kailâsa Hill is decorated with various kinds of trees, of which the following names may be mentioned: mandâra, pârijâta, sarala, tamâla, tâla, kovidâra, âsana, arjuna, âmra-jâti. (mango), kadamba, dhûli-kadamba, nâga, punnâga, campaka, pâthala, as'oka, bakula, kunda and kurabaka. The entire hill is decorated with such trees, which produce flowers with fragrant aromas. (Vedabase)
It is golden colored with the lotus and the cinnamon tree and beautified by the mâlatî, the kubja, the mallikâ and the mâdhavî flowers.
There are other trees also which decorate the hill, such as the golden lotus flower, the cinnamon tree, mâlatî, kubja, mallikâ and mâdhavî. (Vedabase)Text 17
With kata, jackfruit, julara and banyan trees, plakshas, nyagrodhas and trees producing asafoetida, there are also betelnut trees, pûgas, râjapûgas and jambus [black berries and greenery alike].
Kailâsa Hill is also decorated with such trees as kata, jackfruit, julara, banyan trees, plakshas, nyagrodhas and trees producing asafetida. Also there are trees of betel nuts and bhûrja-patra, as well as râjapûga, blackberries and similar other trees. (Vedabase)
With the variety of trees like kharjûras, âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich with venu-kîcakaih and kîcaka [different sorts of bamboo].
There are mango trees, priyâla, madhuka and inguda. Besides these there are other trees, like thin bamboos, kîcaka and varieties of other bamboo trees, all decorating the tract of Kailâsa Hill. (Vedabase)
Kumuda, utpala, kahlâra and s'atapatra lotusses cover the lakes of the forests which, filled with the sweet whispers of flocks of birds, harbour deer, monkeys, boars, cats, bears, s'alyakas, forest cows and asses, tigers, smaller deer and buffaloes and such.
There are different kinds of lotus flowers, such as kumuda, utpala and s'atapatra. 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, rikshas, s'alyakas, forest cows, forest asses, tigers, small deer, buffalo and many other animals, who are fully enjoying their lives. (Vedabase)
It is enjoyed by the different types of deer like the karnântras, ekapadas, as'vâsyas, vrikas and kastûrîs and has groups of banana trees at the beautiful lotus ponds with sandy banks.
There are varieties of deer, such as karnântra, ekapada, as'vâsya, vrika and kastûrî, the deer which bears musk. Besides the deer there are many banana trees which decorate the small hillside lakes very nicely. (Vedabase)The devoted ones saw the special waters of lake Alakanandâ where Satî had bathed and they were struck with wonder about that mountain of the Lord of Ghosts.
There is a small lake named Alakanandâ in which Satî used to take her bath, and that lake is especially auspicious. All the demigods, after seeing the specific beauty of Kailâsa Hill, were struck with wonder at the great opulence to be found there. (Vedabase)
There they saw indeed at Alakâ ['uncommonly beautiful'] the abode of the forest named Saugandhika ['full of fragrance'], which was called that way because of the species of lotus flowers found there.
Thus the demigods saw the wonderfully beautiful region known as Alakâ in the forest known as Saugandhika, which means "full of fragrance." The forest is known as Saugandhika because of its abundance of lotus flowers. (Vedabase)
Even more sanctified by the dust of the lotus feet were the two rivers the Nandâ and Alakanandâ flowing near to the abode of the feet of the master.
They also saw the two rivers named Nanda and Alakanandâ. These two rivers are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead, Govinda. (Vedabase)
Dear ruler, in the both of them did the celestial damsels from their own dwellings after their lovemaking descend to play with their husbands, thereby splattering water at each other.
My dear kshattâ, 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. (Vedabase)
Both the streams yellow of the kunkum powder made, in offering them a bath, the elephants and their females drink the water, even though they weren't thirsty.
After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kunkuma 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. (Vedabase)
The heavenly homes enjoyed by the wives of the virtuous were bedecked with countless valuable jewels, pearls and gold which made them look like clouds brightened by the flashes of lightening.
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. (Vedabase)
Passing through the Saugandhika forest attractive with its variety of trees yielding with flowers, fruits and leaves to all desires, they reached the abode of the Lord of the Yakshas.
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 Yakshes'vara. (Vedabase)
There they saw the beauty of many birds with red necks whose sounds mixed with the humming of the bees and also lakes with groups of swans and the most precious lotus flowers.
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. (Vedabase)
The breeze of the sandalwood trees made the wild elephants flock together and stimulated the minds of the wives of the virtuous over and over.
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. (Vedabase)
The staircases to the bathing places full of lotuses, used by the loyal of the divine personality [the kimpurushas], were made of vaidûrya and having seen those spotted they not far away from there a banyan tree.
They also saw that the bathing ghatas and their staircases were made of vaidûrya-mani. The water was full of lotus flowers. Passing by such lakes, the demigods reached a place where there was a great banyan tree. (Vedabase)
At a height of thousands of feet it spread out its branches over a quarter of the foot of the mountain, casting a fine cooling shadow having no birds nesting in it.
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. (Vedabase)
Underneath it saw the godly ones Lord S'iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath.
The demigods saw Lord S'iva sitting under that tree, which was competent to give perfection to mystic yogîs and deliver all people. As grave as time eternal, he appeared to have given up all anger. (Vedabase)
Saintly liberated souls like the Kumâras headed by Sanandana and Kuvera, the master of the Guhyakas and Râkshasas sat their in praise around the solemn and serene Lord.
Lord S'iva sat there, surrounded by saintly persons like Kuvera, the master of the Guhyakas, and the four Kumâras, who were already liberated souls. Lord S'iva was grave and saintly. (Vedabase)
There they saw him as the master of the senses, the knowledge of austerity and the path of yoga; the friend of the whole world, who out of his full affection is the blessing for all.
The demigods saw Lord S'iva 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. (Vedabase)
He could be recognized as he is desired by the ascetics: with ashes, a staff, matted hair, seated on an antelope skin, the reddish hue of his body and the crescent moon on his head.
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. (Vedabase)
Sitting on a mattress of straw was he, for all the sages to hear, conversing with Nârada about the eternal and the Absolute Truth.
He was seated on a straw mattress and speaking to all present, including the great sage Nârada, to whom he specifically spoke about the Absolute Truth. (Vedabase)
With his left foot placed over his right thigh and with his right hand resting on his knee holding his prayer-beads, was he making a gesture of argument.
His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held rudrâksha beads. This sitting posture is called vîrâsana. He sat in the vîrâsana posture, and his finger was in the mode of argument. (Vedabase)
He, leaning with his knee thus fixed and absorbed in the trance of spiritual bliss as the prime thinker of the wise, received there the respects from all the other sages present with their hands folded.
All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord S'iva with folded hands. Lord S'iva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages. (Vedabase)But when Lord S'iva, saw that the selfborn one, Lord Brahmâ whose feet are worshiped, had arrived accompanied by the best of the enlightened and unenlightened, rose he to his feet and bowed he his head just like Vishnu did when He as Vâmanadeva welcomed Kas'yapa.
Lord S'iva'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 Brahmâ 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 Vâmanadeva offered His respectful obeisances to Kas'yapa Muni. (Vedabase)
And so did the other perfected ones and great rishis, who verily from all sides followed their Lord in offering obeisances. After that demonstration of respect Lord Brahmâ smilingly began to address Lord S'iva.
All the sages who were sitting with Lord S'iva, such as Nârada and others, also offered their respectful obeisances to Lord Brahmâ. After being so worshiped, Lord Brahmâ, smiling, began to speak to Lord S'iva. (Vedabase)
Brahmâ said: 'You I know as the controller, as the potency of both the father and the mother of the entire cosmic manifestation and as the one auspicious and supreme who is unchanging and immaterial.
Lord Brahmâ said: My dear Lord S'iva, 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. (Vedabase)
You certainly from the favorable of your energy, by your personal expansion, o fortunate one, create, maintain and annihilate this universe that works like a spider's web.
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. (Vedabase)Truly of you do the loyal and vowed brahmins derive the benefits of religion and economy instituted by Daksha, in preparing the sacrifices for you in this world and regulating the necessary societal respect.
My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Daksha, and thus one may derive the benefits of religious activities and economic development. Under your regulative principles, the institution of the four varnas and âs'ramas is respected. The brâhmanas therefore vow to follow this system strictly. (Vedabase)
O most auspicious of the auspicious, to your lordship do the prescribed duties of the performer lead to higher worlds, the heavens and the transcendental and does one wonder why there for someone is also the opposite and the unfortunate of a ghastly hell.
O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikunthha 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. (Vedabase)
But with the devotees who in full surrender at your feet perfectly see you present in all sorts of living beings and from within the Supreme make no difference between living beings, there is practically never the anger found, one finds with animalistic men.
My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramâtmâ 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. (Vedabase)
Those who think everything is different, look for results and can't stand it when others are doing well; they who have given up on the heart inflict in constant anger with others pain with harsh words. They do not need to be killed by you as they are killed by providence already.
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. (Vedabase)
When at some places persons bewildered by the insurmountable illusory energy of the Great Blue One [the Lord as Pushkaranâbha], have a different idea, will saintly persons out of compassion never use their prowess but have mercy instead, for everything is settled by providence.
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. (Vedabase)
O your Lordship, but of the great potency of the Supreme Person His material energy is the intelligence, that sees and knows everything, by the same illusory energy unaffected, so in this case, o Lord, you have to be of mercy with those who, out of their being enslaved, are bewildered at heart.
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. (Vedabase)
O Lord S'iva, you did what you had to do, putting an end to the complete of the sacrifice of the bad priests of Daksha who would get the result of the now unfinished sacrifice he held; from that sacrifice, not being granted your share, you have the right to take what's yours.
My dear Lord S'iva, 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. (Vedabase)
Let the performer Daksha get his life back, Bhagadeva get his eyes back, Bhrigu grow his mustache back and let Pûsâ as before have his row of teeth.
My dear lord, by your mercy the performer of the sacrifice. (King Daksha) may get back his life, Bhaga may get back his eyes, Bhrigu his mustache, and Pûsâ his teeth. (Vedabase)
Let the god conscious whose limbs were broken and the priests who suffered from the weapons and stones, directly now, by your favor, o angered one, recover from their injuries.
O Lord S'iva, may the demigods and the priests whose limbs have been broken by your soldiers recover from the injuries by your grace. (Vedabase)
O Rudra, let the portion of whatever is left of this sacrifice be yours my dear Lord, so that that offering today may find its completion, o destroyer of the yajña.
O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace. (Vedabase)
For
this original translation a one-volume printed copy
has been used with an extensive commentary.
ISBN: o-91277-27-7
See the
S'rîmad Bhâgavatam
links-page
for this and more books of Prabhupâda.
The painting on this page is by Ramadasa-abhirama
dasa.
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of The
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