॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्वितीयोऽध्यायः - २ ॥
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Discourse II
Ill feeling between Lord Śiva and Dakṣa (Preamble)
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विदुर उवाच ।
भवे शीलवतां श्रेष्ठे दक्षो दुहितृवत्सलः ।
विद्वेषमकरोत्कस्मादनादृत्यात्मजां सतीम् ॥ १॥
कस्तं चराचरगुरुं निर्वैरं शान्तविग्रहम् ।
आत्मारामं कथं द्वेष्टि जगतो दैवतं महत् ॥ २॥
एतदाख्याहि मे ब्रह्मन् जामातुः श्वशुरस्य च ।
विद्वेषस्तु यतः प्राणांस्तत्यजे दुस्त्यजान् सती ॥ ३॥
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Vidura said: How did Dakṣa, who was (so) fond of his daughters, happen to bear ill-will towards Lord Bhava, the foremost among those possessed of an amiable disposition, disregarding his own daughter, Satī? (1)
Who would bear enmity and how could anyone bear enmity to Him, the Teacher of the whole animate and inanimate creation, who bears enmity to none, is possessed of a tranquil personality, delights in His own Self and is the highest object of veneration to the (whole) universe? (2)
Be pleased to tell me, holy sage, what led to such bitterness of feeling between the son-in-law (Lord Śiva) and the father-in-law (Dakṣa), as compelled Satī to give up her very life, which is so difficult to part with? (3) (1-3)
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मैत्रेय उवाच ।
पुरा विश्वसृजां सत्रे समेताः परमर्षयः ।
तथामरगणाः सर्वे सानुगा मुनयोऽग्नयः ॥ ४॥
तत्र प्रविष्टमृषयो दृष्ट्वार्कमिव रोचिषा ।
भ्राजमानं वितिमिरं कुर्वन्तं तन्महत्सदः ॥ ५॥
उदतिष्ठन्सदस्यास्ते स्वधिष्ण्येभ्यः सहाग्नयः ।
ऋते विरिञ्चं शर्वं च तद्भासाऽऽक्षिप्तचेतसः ॥ ६॥
सदसस्पतिभिर्दक्षो भगवान् साधु सत्कृतः ।
अजं लोकगुरुं नत्वा निषसाद तदाज्ञया ॥ ७॥
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Maitreya replied: (Once) of old all foremost seers and sages as well as hosts of divinities including the gods presiding over the sacred fires assembled with their attendants in a sacrificial session held by the Prajāpatis (lords of created beings). (4)
Dakṣa too appeared there, shining like the sun and illuminating the grand assembly by his splendour. With their mind overwhelmed by his brilliance, (all) those assembled there, including the deities presiding over the sacrificial fires, rose from their seats when they saw him, excepting, of course, Brahmā (his father) and Lord Śiva (the Destroyer of the universe). (5-6)
Duly honoured by the superintending priests, the worshipful Dakṣa bowed to Brahmā, the progenitor of the universe, and took his seat with the latter's permission. (7) (4-7)
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प्राङ्निषण्णं मृडं दृष्ट्वा नामृष्यत्तदनादृतः ।
उवाच वामं चक्षुर्भ्यामभिवीक्ष्य दहन्निव ॥ ८॥
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Seeing Lord Śaṅkara (the Delighter of the world) already seated, and receiving no attention from Him, Dakṣa grew indignant. He looked with angry eyes at Śiva as if he would burn Him, and exclaimed : (8) (8)
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श्रूयतां ब्रह्मर्षयो मे सह देवाः सहाग्नयः ।
साधूनां ब्रुवतो वृत्तं नाज्ञानान्न च मत्सरात् ॥ ९॥
अयं तु लोकपालानां यशोघ्नो निरपत्रपः ।
सद्भिराचरितः पन्था येन स्तब्धेन दूषितः ॥ १०॥
एष मे शिष्यतां प्राप्तो यन्मे दुहितुरग्रहीत् ।
पाणिं विप्राग्निमुखतः सावित्र्या इव साधुवत् ॥ ११॥
गृहीत्वा मृगशावाक्ष्याः पाणिं मर्कटलोचनः ।
प्रत्युत्थानाभिवादार्हे वाचाप्यकृत नोचितम् ॥ १२॥
लुप्तक्रियायाशुचये मानिने भिन्नसेतवे ।
अनिच्छन्नप्यदां बालां शूद्रायेवोशतीं गिरम् ॥ १३॥
प्रेतावासेषु घोरेषु प्रेतैर्भूतगणैर्वृतः ।
अटत्युन्मत्तवन्नग्नो व्युप्तकेशो हसन् रुदन् ॥ १४॥
चिताभस्मकृतस्नानः प्रेतस्रङ्न्रस्थिभूषणः ।
शिवापदेशो ह्यशिवो मत्तो मत्तजनप्रियः ।
पतिः प्रमथभूतानां तमोमात्रात्मकात्मनाम् ॥ १५॥
तस्मा उन्मादनाथाय नष्टशौचाय दुर्हृदे ।
दत्ता बत मया साध्वी चोदिते परमेष्ठिना ॥ १६॥
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"Listen to me, O Brāhmaṇa sages along with the gods (present here) including the deities presiding over the sacred fires, as I speak to you about the conduct of pious souls neither from ignorance nor from spite. (9)
This shameless fellow has wrecked the fame of the guardians of the various spheres inasmuch as the arrogant man has violated the path trodden by the virtuous. (10)
He has become a veritable son to me ever since he accepted the hand of my daughter, who is another Sāvitri (the consort of Brahmā) as it were, in the presence of Brāhmaṇas and the sacred fire like a good-natured soul. (11)
Though he has taken the hand of that fawn-eyed girl, this monkey-eyed fellow did not show due courtesy to me even by word of mouth, when (as a matter of fact) he ought to have risen from his seat and greeted me. (12)
To this haughty and impure person, who has not only abandoned all pious acts but has outstepped all bounds of propriety, I gave away the girl, though unwilling to do so, even as one would impart the sacred word (Veda) to a Śūdra (who has been declared by the scriptures as unqualified to receive it). (13)
Surrounded by spirits and troops of ghosts, with his hair scattered about, now laughing and now crying, he roves about uncovered like a madman in frightful crematories (the abodes of spirits). (14)
Bathed in the ashes of funeral piles and adorned with a garland of skulls (befitting spirits) and wearing ornaments of human bones, he is really inauspicious, though bearing the appellation of Śiva (all-auspicious). (Ever) drunk (himself), he is fond of drunken people and is the lord of goblins and ghosts, who are purely Tāmasika (wicked) by nature. (15)
At the instance of Brahmā, alas ! I gave away my virtuous girl to such an impure and evil-minded person, the lord of ghosts." (16) (9-16)
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मैत्रेय उवाच ।
विनिन्द्यैवं स गिरिशमप्रतीपमवस्थितम् ।
दक्षोऽथाप उपस्पृश्य क्रुद्धः शप्तुं प्रचक्रमे ॥ १७॥
अयं तु देवयजन इन्द्रोपेन्द्रादिभिर्भवः ।
सह भागं न लभतां देवैर्देवगणाधमः ॥ १८॥
निषिध्यमानः स सदस्यमुख्यै-
र्दक्षो गिरित्राय विसृज्य शापम् ।
तस्माद्विनिष्क्रम्य विवृद्धमन्यु-
र्जगामकौरव्य निजं निकेतनम् ॥ १९॥
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Maitreya continued : Having thus reviled Lord Śiva (who has His abode on Mount Kailāsa and) who remained unmoved without the least show of resistance, Dakṣa now sipped a little water and indignantly proceeded to curse Him:—(17)
"Yonder Bhava, the vilest among the gods, shall no longer get a share in the sacrificial offerings along with the other gods such as Indra (the lord of paradise), Upendra (Lord Viṣṇu manifested in the form of a dwarf, so-called because of His being a younger brother of Indra) and so on." (18)
Having pronounced this imprecation upon Lord Śiva, though warned against such a course by the leading members of the assembly, Dakṣa left the place, highly enraged, and returned to his own abode, O scion of Kuru. (19) (17-19)
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विज्ञाय शापं गिरिशानुगाग्रणीः
नन्दीश्वरो रोषकषायदूषितः ।
दक्षाय शापं विससर्ज दारुणं
ये चान्वमोदंस्तदवाच्यतां द्विजाः ॥ २०॥
य एतन्मर्त्यमुद्दिश्य भगवत्यप्रतिद्रुहि ।
द्रुह्यत्यज्ञः पृथग्दृष्टिस्तत्त्वतो विमुखो भवेत् ॥ २१॥
गृहेषु कूटधर्मेषु सक्तो ग्राम्यसुखेच्छया ।
कर्मतन्त्रं वितनुते वेदवादविपन्नधीः ॥ २२॥
बुद्ध्या पराभिध्यायिन्या विस्मृतात्मगतिः पशुः ।
स्त्रीकामः सोऽस्त्वतितरां दक्षो बस्तमुखोऽचिरात् ॥ २३॥
विद्याबुद्धिरविद्यायां कर्ममय्यामसौ जडः ।
संसरन्त्विह ये चामुमनु शर्वावमानिनम् ॥ २४॥
गिरः श्रुतायाः पुष्पिण्या मधुगन्धेन भूरिणा ।
मथ्ना चोन्मथितात्मानः सम्मुह्यन्तु हरद्विषः ॥ २५॥
सर्वभक्षा द्विजा वृत्त्यै धृतविद्या तपोव्रताः ।
वित्तदेहेन्द्रियारामा याचका विचरन्त्विह ॥ २६॥
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Having come to know of this execration, Nandiśwara, the foremost of Lord Śiva's attendants, grew wild with rage and uttered a terrible curse on Dakṣa as well as on those (other) Brāhmaṇas who had countenanced his blasphemy. (20)
"This fool, who makes much of his mortal frame and bears enmity to the divine Śiva—who has no vindictive spirit in Him—and looks upon the body etc., (which is other than the self) as his own self, shall have his face turned away from the Truth. (21)
Attached to his home, the duties pertaining to which involve the practice of many a self-deception, in the search for carnal pleasures, and deprived of his judgment by attractive promises contained in the Vedas (such as the text-promising eternal happiness to those who perform the sacrifice called Cāturmāṣya*), he remains engaged in elaborate rituals. (22)
With his mind ever contemplating on the son-self as the self, Dakṣa has forgotten the true nature of his self and is (no better than) a brute. He shall, therefore, be excessively fond of women and shall have his head forthwith changed into that of a goat. (23)
This stupid fellow—who regards ignorance in the form of addiction to rituals as wisdom and has slighted Lord Śiva (the Destroyer of the universe)—and those who follow him shall be born in this world again and again. (24)
With their mind bewildered by the alluring, sweet and profuse odour (in the shape of the promises of happiness) emitted by the flowery texts of the Vedas, these enemies of Hara (Lord Śiva) shall remain infatuated (for ever). (25)
Eating anything and everything (making no distinction between what is worth eating and what is not) and devoted to learning, austerity and sacred vows only for the sake of their livelihood, the Brāhmaṇas shall wander in this world as beggars, finding delight only in wealth, physical comforts and the gratification of their senses." (26) (20-26)
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तस्यैवं ददतः शापं श्रुत्वा द्विजकुलाय वै ।
भृगुः प्रत्यसृजच्छापं ब्रह्मदण्डं दुरत्ययम् ॥ २७॥
भवव्रतधरा ये च ये च तान् समनुव्रताः
पाखण्डिनस्ते भवन्तु सच्छास्त्रपरिपन्थिनः ॥ २८॥
नष्टशौचा मूढधियो जटाभस्मास्थिधारिणः ।
विशन्तु शिवदीक्षायां यत्र दैवं सुरासवम् ॥ २९॥
ब्रह्म च ब्राह्मणांश्चैव यद्यूयं परिनिन्दथ ।
सेतुं विधारणं पुंसामतः पाखण्डमाश्रिताः ॥ ३०॥
एष एव हि लोकानां शिवः पन्थाः सनातनः ।
यं पूर्वे चानुसन्तस्थुर्यत्प्रमाणं जनार्दनः ॥ ३१॥
तद्ब्रह्म परमं शुद्धं सतां वर्त्म सनातनम् ।
विगर्ह्य यात पाखण्डं दैवं वो यत्र भूतराट् ॥ ३२॥
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Hearing him thus pronounce a curse upon the Brāhmaṇa race, the sage Bhrgu uttered a counter-curse, which was difficult to revoke, being the punishment inflicted by a Brāhmaṇa:—(27)
"They who observe vows sacred to Bhava and (likewise) those who follow there latter shall become heretics and act contrary to (the injunctions of) the true scriptures.(28)
Only those who have cast all purity to the winds, are silly-minded and wear matted locks, ashes and bones shall get themselves initiated in the cult of Śiva-worship, where wine and other spirituous liquor will be held in high esteem. (29)
Because you denounce the Vedas, which lay down the bounds of propriety for men (following the conduct prescribed for the different grades of society and stages in life) and thereby preserve the society (from disruption), as well as the Brāhmaṇas (the custodians of the Vedas), therefore (it seems) you have embraced the creed of heretics. (30)
The path chalked out by the Vedas is the eternal and the only blessed path for the people—a path which has been trodden by the ancients and has the authority of Janārdana (Lord Viṣṇu). (31)
Condemning as you do the Vedas, which constitute the supremely faultless and eternal path of the virtuous, do you take to the path of heretics, where that lord of the ghosts is the Deity." (32) (27-32)
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मैत्रेय उवाच ।
तस्यैवं वदतः शापं भृगोः स भगवान् भवः ।
निश्चक्राम ततः किञ्चिद्विमना इव सानुगः ॥ ३३॥
तेऽपि विश्वसृजः सत्रं सहस्रपरिवत्सरान् ।
संविधाय महेष्वास यत्रेज्य ऋषभो हरिः ॥ ३४॥
आप्लुत्यावभृथं यत्र गङ्गा यमुनयान्विता ।
विरजेनात्मना सर्वे स्वं स्वं धाम ययुस्ततः ॥ ३५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
चतुर्थस्कन्धे दक्षशापो नाम द्वितीयोध्यायः ॥ २॥
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Maitreya went on : While Bhrgu was thus uttering his imprecation, Lord Bhava along with his retinue left the assembly hall, a bit disconsolate at heart as it were. (33)
The lords of created beings, O Vidura (a great archer), duly carried on the sacrifice for a thousand years—the sacrifice in which Śrī Hari, the Supreme Being, was the Deity worshipped. (34)
At the conclusion of the sacrifice they took their bath in the Gaṅgā where it is joined by the Yamunā and, with their mind and body cleansed of all impurities, they all returned therefrom each to his own abode. (35)
Thus ends the second discourse entitled "Dakṣa's Imprecation" in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (33-35)
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