Canto 4 - Chapter 3: Sati insists on joining the sacrificial festival at her father's ...

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ तृतीयोऽध्यायः - ३ ॥	Discourse III Satī insists on joining the sacrificial festival at her father's (Preamble)
मैत्रेय उवाच । सदा विद्विषतोरेवं कालो वै ध्रियमाणयोः । जामातुः श्वशुरस्यापि सुमहानतिचक्रमे ॥ १॥ यदाभिषिक्तो दक्षस्तु ब्रह्मणा परमेष्ठिना । प्रजापतीनां सर्वेषामाधिपत्ये स्मयोऽभवत् ॥ २॥ इष्ट्वा स वाजपेयेन ब्रह्मिष्ठानभिभूय च । बृहस्पतिसवं नाम समारेभे क्रतूत्तमम् ॥ ३॥ तस्मिन् ब्रह्मर्षयः सर्वे देवर्षिपितृदेवताः । आसन् कृतस्वस्त्ययनास्तत्पत्न्यश्च सभर्तृकाः ॥ ४॥ तदुपश्रुत्य नभसि खेचराणां प्रजल्पताम् । सती दाक्षायणी देवी पितुर्यज्ञमहोत्सवम् ॥ ५॥ व्रजन्तीः सर्वतो दिग्भ्य उपदेववरस्त्रियः । विमानयानाः सप्रेष्ठा निष्ककण्ठीः सुवाससः ॥ ६॥ दृष्ट्वा स्वनिलयाभ्याशे लोलाक्षीर्मृष्टकुण्डलाः । पतिं भूतपतिं देवमौत्सुक्यादभ्यभाषत ॥ ७॥	Maitreya resumed: While Lord Śiva (the son-in-law) and Dakṣa (the father-in-law) thus continued to bear lasting enmity to each other, a very long time elapsed. (1) Now that Dakṣa was installed by Brahmā, the highest of the gods, as the chief of all the lords of created beings, he was puffed up with pride. (2) Having performed a Vājapeya sacrifice, and insulted (by his overbearing demeanour) those who were most skilled in sacred knowledge, he (now) commenced the greatest of all sacrifices, known by the name of Bṛhaspati-Sava.* (3) In that sacrifice all the Brāhmaṇa seers as well as celestial sages, manes and gods were adorned with all kinds of jewels; and their wives too were similarly adorned along with their husbands. (4) At that time Goddess Satī, daughter of Dakṣa, heard of the great sacrificial festival at her father's from the mouth of heavenly beings who were passing through the air and talking loudly (of that festival). (5) She also saw charming spouses of demigods (Gandharvas and Yakṣas) with rolling eyes, dressed in fine costumes and adorned with polished ear-rings and wearing gold ornaments round their necks, flying in their aerial cars with their husbands from all directions past her own abode. In her eagerness (to join the festival) she (thus) spoke to her Consort, God Śiva (the lord of the ghosts). (6-7) (1-7)
सत्युवाच । प्रजापतेस्ते श्वशुरस्य साम्प्रतं निर्यापितो यज्ञमहोत्सवः किल । वयं च तत्राभिसराम वाम ते यद्यर्थितामी विबुधा व्रजन्ति हि ॥ ८॥ तस्मिन् भगिन्यो मम भर्तृभिः स्वकै- र्ध्रुवं गमिष्यन्ति सुहृद्दिदृक्षवः । अहं च तस्मिन् भवताभिकामये सहोपनीतं परिबर्हमर्हितुम् ॥ ९॥ तत्र स्वसॄर्मे ननु भर्तृसम्मिता मातृष्वसॄः क्लिन्नधियं च मातरम् । द्रक्ष्ये चिरोत्कण्ठमना महर्षिभि- रुन्नीयमानं च मृडाध्वरध्वजम् ॥ १०॥ त्वय्येतदाश्चर्यमजात्ममायया विनिर्मितं भाति गुणत्रयात्मकम् । तथाप्यहं योषिदतत्त्वविच्च ते दीना दिदृक्षे भव मे भवक्षितिम् ॥ ११॥ पश्य प्रयान्तीरभवान्ययोषितो- ऽप्यलङ्कृताः कान्तसखा वरूथशः । यासां व्रजद्भिः शितिकण्ठमण्डितं नभो विमानैः कलहंसपाण्डुभिः ॥ १२॥ कथं सुतायाः पितृगेहकौतुकं निशम्य देहः सुरवर्य नेङ्गते । अनाहुता अप्यभियन्ति सौहृदं भर्तुर्गुरोर्देहकृतश्च केतनम् ॥ १३॥ तन्मे प्रसीदेदममर्त्यवाञ्छितं कर्तुं भवान् कारुणिको बतार्हति । त्वयाऽऽत्मनोऽर्धेऽहमदभ्रचक्षुषा निरूपिता मानुगृहाण याचितः ॥ १४॥	Sati said: I hear a grand sacrificial festival has been set on foot at the residence of Your father-in-law, the lord of created beings. Let us also move thither, if You so desire, O Vāmadeva; these heavenly beings are (all) going there. (8) My sisters will surely attend it with their husbands in their eagerness to see their kinsfolk. I too long to be there with You and receive the presents that will be bestowed (on me by my parents). (9) There I hope to see my own sisters, the esteemed of their spouses, as well as my mother's sisters and (above all) my own mother, whose mind is so full of affection for me, for all of whom my heart has been yearning for a long time. And I shall also see, my blissful lord, the great sacrifice which is being performed by eminent seers. (10) (Undoubtedly) this wonderful creation, consisting of the three Guṇas (Sattva, Rajas and Tamas) and brought forth by Your own Māyā, appears in You. Nevertheless I, a pitiable woman, and ignorant of Your reality, long to see my native place, O birthless Śiva (the ultimate source of the universe). (11) Behold, my birthless lord, other women (in no way connected with my parents), also richly adorned, going with their consorts in large numbers. The sky looks charming with their moving aerial cars, white as swans, O Lord with a dark spot in the throat (caused by swallowing a most deadly poison in the interest of the world*). (12) How can the (mind and) body of a daughter remain unmoved, O Chief of the gods, on hearing of a festivity at the house of her parents? People go to the house of their husband, preceptor, parents and other near and dear ones even uninvited. (13) Therefore, compassionate as You are, be pleased to grant this desire of mine, O immortal lord! Though possessed of infinite wisdom, You have located me in the (left) half of Your person (and accepted the appellation of Ardhanāriśwara); (therefore) do me this favour as entreated by me. (14) It is laid down in the Śrutis that after performing a Vājapeya sacrifice one should next undertake what is known as a Bṛhaspati-Sava—'वाजपेयेनेहा बृहस्पतिसवेन यजेत।' (8-14)
ऋषिरुवाच । एवं गिरित्रः प्रिययाभिभाषितः प्रत्यभ्यधत्त प्रहसन् सुहृत्प्रियः । संस्मारितो मर्मभिदः कुवागिषून् यानाह को विश्वसृजां समक्षतः ॥ १५॥	The sage resumed: Thus importuned by His beloved spouse, Śiva (the Lord of Kailāsa), who is so loving to His relations, was reminded of the shaft-like words of reproach that Dakṣa had uttered in the presence of the other lords of created beings, and which were cutting to the quick. He, therefore, laughed and made the following reply. (15) (15)
श्रीभगवानुवाच । त्वयोदितं शोभनमेव शोभने अनाहुता अप्यभियन्ति बन्धुषु । ते यद्यनुत्पादितदोषदृष्टयो बलीयसानात्म्यमदेन मन्युना ॥ १६॥ विद्यातपोवित्तवपुर्वयःकुलैः सतां गुणैः षड्भिरसत्तमेतरैः । स्मृतौ हतायां भृतमानदुर्दृशः स्तब्धा न पश्यन्ति हि धाम भूयसाम् ॥ १७॥ नैतादृशानां स्वजनव्यपेक्षया गृहान् प्रतीयादनवस्थितात्मनाम् । येऽभ्यागतान् वक्रधियाभिचक्षते आरोपितभ्रूभिरमर्षणाक्षिभिः ॥ १८॥ तथारिभिर्न व्यथते शिलीमुखैः शेतेऽर्दिताङ्गो हृदयेन दूयता । स्वानां यथा वक्रधियां दुरुक्तिभि- र्दिवानिशं तप्यति मर्मताडितः ॥ १९॥	The Lord said : It has been well said by you, O good lady, that people go to their relations even uninvited; but this happens only when the latter's mind is not tainted with malice due to excessive arrogance and anger born of self-identification with the body. (16) The pride of the arrogant is heightened and their mind perverted by learning, austerity, opulence, a charming personality, youth and pedigree, which are the six embellishments for the noble but a curse to the most wicked; and deprived of their judgment, they fail to perceive the glory of the most exalted. (17) Considering them as one's own relations, one should never visit the house of such men of unsteady judgment, who view their visitors with a suspicious mind and with angry and frowning eyes. (18) One whose body has been mutilated with arrows by the enemy does not feel the same torture as he who has been cut to the quick by the abusive words of his own people having a malignant mind. For, while the former is able to sleep (on receiving proper treatment and nursing), the latter suffers from heartache day and night. (19) *Vide verses 40—43 of Discourse VII of Book Eight. (16-19)
व्यक्तं त्वमुत्कृष्टगतेः प्रजापतेः प्रियाऽऽत्मजानामसि सुभ्रु सम्मता । अथापि मानं न पितुः प्रपत्स्यसे मदाश्रयात्कः परितप्यते यतः ॥ २०॥ पापच्यमानेन हृदाऽऽतुरेन्द्रियः समृद्धिभिः पूरुषबुद्धिसाक्षिणाम् । अकल्प एषामधिरोढुमञ्जसा पदं परं द्वेष्टि यथासुरा हरिम् ॥ २१॥	You are surely the most beloved and esteemed of all the daughters of Dakṣa (the lord of created beings) of exalted rank, my charming lady; yet you will not receive the attention of your father because of your connection with Me, which is a source of great torment to him. (20) He whose heart is burning (with jealousy) and who feels troubled in mind at the sight of the glories of those exalted souls who stand as a witness to the mind of a Jīva (embodied soul), is unable easily to ascend the supreme heights reached by them and merely hates them even as the demons hate Śrī Hari. (21) (20-21)
प्रत्युद्गमप्रश्रयणाभिवादनं विधीयते साधु मिथः सुमध्यमे । प्राज्ञैः परस्मै पुरुषाय चेतसा गुहाशयायैव न देहमानिने ॥ २२॥ सत्त्वं विशुद्धं वसुदेवशब्दितं यदीयते तत्र पुमानपावृतः । सत्त्वे च तस्मिन् भगवान् वासुदेवो ह्यधोक्षजो मे नमसा विधीयते ॥ २३॥ तत्ते निरीक्ष्यो न पितापि देहकृ- द्दक्षो मम द्विट् तदनुव्रताश्च ये । यो विश्वसृग्यज्ञगतं वरोरु मा- मनागसं दुर्वचसाकरोत्तिरः ॥ २४॥ यदि व्रजिष्यस्यतिहाय मद्वचो भद्रं भवत्या न ततो भविष्यति । सम्भावितस्य स्वजनात्पराभवो यदा स सद्यो मरणाय कल्पते ॥ २५॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे सतीरुद्रसंवादे तृतीयोऽध्यायः ॥ ३॥	As regards exchange of formalities in the shape of rising from one's seat and advancing to meet a friend, respectful behaviour and salutation etc., O slender-waisted lady, it is properly done only by the wise, who do all this mentally with respect to the Supreme Person dwelling in every heart, and not to him who regards the body as his own self. (22) It is the absolutely pure mind which is termed as 'Vasudeva', because it is there that the Supreme Person is realized in His unmasked glory. It is in (the shrine of) such a mind that I wait upon with obeisance Lord Vāsudeva, who is beyond sense-perception. (23) Therefore, you should never look at the face of Dakṣa—even though he is your father, your very procreator—nor of those who are devoted to him, because he bears ill-will to me and offered indignity to me by abusing me, O charming lady, when I visited the sacrifice performed by the lords of created beings, even though I did no wrong to him. (24) If you ignore my advice and go there, no good will come to you thereby. For, when a man who is held in high esteem suffers indignity at the hands of a relation, the affront forthwith causes his death. (25) Thus ends the third discourse, forming part of the Dialogue between Goddess Umā and Lord Rudra, in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (22-25)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ तृतीयोऽध्यायः - ३ ॥

Discourse III

Satī insists on joining the sacrificial festival at her father's

(Preamble)

मैत्रेय उवाच ।

सदा विद्विषतोरेवं कालो वै ध्रियमाणयोः ।
जामातुः श्वशुरस्यापि सुमहानतिचक्रमे ॥ १॥
यदाभिषिक्तो दक्षस्तु ब्रह्मणा परमेष्ठिना ।
प्रजापतीनां सर्वेषामाधिपत्ये स्मयोऽभवत् ॥ २॥
इष्ट्वा स वाजपेयेन ब्रह्मिष्ठानभिभूय च ।
बृहस्पतिसवं नाम समारेभे क्रतूत्तमम् ॥ ३॥
तस्मिन् ब्रह्मर्षयः सर्वे देवर्षिपितृदेवताः ।
आसन् कृतस्वस्त्ययनास्तत्पत्न्यश्च सभर्तृकाः ॥ ४॥
तदुपश्रुत्य नभसि खेचराणां प्रजल्पताम् ।
सती दाक्षायणी देवी पितुर्यज्ञमहोत्सवम् ॥ ५॥
व्रजन्तीः सर्वतो दिग्भ्य उपदेववरस्त्रियः ।
विमानयानाः सप्रेष्ठा निष्ककण्ठीः सुवाससः ॥ ६॥
दृष्ट्वा स्वनिलयाभ्याशे लोलाक्षीर्मृष्टकुण्डलाः ।
पतिं भूतपतिं देवमौत्सुक्यादभ्यभाषत ॥ ७॥

Maitreya resumed: While Lord Śiva (the son-in-law) and Dakṣa (the father-in-law) thus continued to bear lasting enmity to each other, a very long time elapsed. (1)
Now that Dakṣa was installed by Brahmā, the highest of the gods, as the chief of all the lords of created beings, he was puffed up with pride. (2)
Having performed a Vājapeya sacrifice, and insulted (by his overbearing demeanour) those who were most skilled in sacred knowledge, he (now) commenced the greatest of all sacrifices, known by the name of Bṛhaspati-Sava.* (3)
In that sacrifice all the Brāhmaṇa seers as well as celestial sages, manes and gods were adorned with all kinds of jewels; and their wives too were similarly adorned along with their husbands. (4)
At that time Goddess Satī, daughter of Dakṣa, heard of the great sacrificial festival at her father's from the mouth of heavenly beings who were passing through the air and talking loudly (of that festival). (5)
She also saw charming spouses of demigods (Gandharvas and Yakṣas) with rolling eyes, dressed in fine costumes and adorned with polished ear-rings and wearing gold ornaments round their necks, flying in their aerial cars with their husbands from all directions past her own abode. In her eagerness (to join the festival) she (thus) spoke to her Consort, God Śiva (the lord of the ghosts). (6-7)

(1-7)

सत्युवाच ।

प्रजापतेस्ते श्वशुरस्य साम्प्रतं
निर्यापितो यज्ञमहोत्सवः किल ।
वयं च तत्राभिसराम वाम ते
यद्यर्थितामी विबुधा व्रजन्ति हि ॥ ८॥
तस्मिन् भगिन्यो मम भर्तृभिः स्वकै-
र्ध्रुवं गमिष्यन्ति सुहृद्दिदृक्षवः ।
अहं च तस्मिन् भवताभिकामये
सहोपनीतं परिबर्हमर्हितुम् ॥ ९॥
तत्र स्वसॄर्मे ननु भर्तृसम्मिता
मातृष्वसॄः क्लिन्नधियं च मातरम् ।
द्रक्ष्ये चिरोत्कण्ठमना महर्षिभि-
रुन्नीयमानं च मृडाध्वरध्वजम् ॥ १०॥
त्वय्येतदाश्चर्यमजात्ममायया
विनिर्मितं भाति गुणत्रयात्मकम् ।
तथाप्यहं योषिदतत्त्वविच्च ते
दीना दिदृक्षे भव मे भवक्षितिम् ॥ ११॥
पश्य प्रयान्तीरभवान्ययोषितो-
ऽप्यलङ्कृताः कान्तसखा वरूथशः ।
यासां व्रजद्भिः शितिकण्ठमण्डितं
नभो विमानैः कलहंसपाण्डुभिः ॥ १२॥
कथं सुतायाः पितृगेहकौतुकं
निशम्य देहः सुरवर्य नेङ्गते ।
अनाहुता अप्यभियन्ति सौहृदं
भर्तुर्गुरोर्देहकृतश्च केतनम् ॥ १३॥
तन्मे प्रसीदेदममर्त्यवाञ्छितं
कर्तुं भवान् कारुणिको बतार्हति ।
त्वयाऽऽत्मनोऽर्धेऽहमदभ्रचक्षुषा
निरूपिता मानुगृहाण याचितः ॥ १४॥

Sati said: I hear a grand sacrificial festival has been set on foot at the residence of Your father-in-law, the lord of created beings. Let us also move thither, if You so desire, O Vāmadeva; these heavenly beings are (all) going there. (8)
My sisters will surely attend it with their husbands in their eagerness to see their kinsfolk. I too long to be there with You and receive the presents that will be bestowed (on me by my parents). (9)
There I hope to see my own sisters, the esteemed of their spouses, as well as my mother's sisters and (above all) my own mother, whose mind is so full of affection for me, for all of whom my heart has been yearning for a long time. And I shall also see, my blissful lord, the great sacrifice which is being performed by eminent seers. (10)
(Undoubtedly) this wonderful creation, consisting of the three Guṇas (Sattva, Rajas and Tamas) and brought forth by Your own Māyā, appears in You. Nevertheless I, a pitiable woman, and ignorant of Your reality, long to see my native place, O birthless Śiva (the ultimate source of the universe). (11)
Behold, my birthless lord, other women (in no way connected with my parents), also richly adorned, going with their consorts in large numbers. The sky looks charming with their moving aerial cars, white as swans, O Lord with a dark spot in the throat (caused by swallowing a most deadly poison in the interest of the world*). (12)
How can the (mind and) body of a daughter remain unmoved, O Chief of the gods, on hearing of a festivity at the house of her parents? People go to the house of their husband, preceptor, parents and other near and dear ones even uninvited. (13)
Therefore, compassionate as You are, be pleased to grant this desire of mine, O immortal lord! Though possessed of infinite wisdom, You have located me in the (left) half of Your person (and accepted the appellation of Ardhanāriśwara); (therefore) do me this favour as entreated by me. (14)

It is laid down in the Śrutis that after performing a Vājapeya sacrifice one should next undertake what is known as a Bṛhaspati-Sava—'वाजपेयेनेहा बृहस्पतिसवेन यजेत।'

(8-14)

ऋषिरुवाच ।

एवं गिरित्रः प्रिययाभिभाषितः
प्रत्यभ्यधत्त प्रहसन् सुहृत्प्रियः ।
संस्मारितो मर्मभिदः कुवागिषून्
यानाह को विश्वसृजां समक्षतः ॥ १५॥

The sage resumed: Thus importuned by His beloved spouse, Śiva (the Lord of Kailāsa), who is so loving to His relations, was reminded of the shaft-like words of reproach that Dakṣa had uttered in the presence of the other lords of created beings, and which were cutting to the quick. He, therefore, laughed and made the following reply. (15)

(15)

श्रीभगवानुवाच ।

त्वयोदितं शोभनमेव शोभने
अनाहुता अप्यभियन्ति बन्धुषु ।
ते यद्यनुत्पादितदोषदृष्टयो
बलीयसानात्म्यमदेन मन्युना ॥ १६॥
विद्यातपोवित्तवपुर्वयःकुलैः
सतां गुणैः षड्भिरसत्तमेतरैः ।
स्मृतौ हतायां भृतमानदुर्दृशः
स्तब्धा न पश्यन्ति हि धाम भूयसाम् ॥ १७॥
नैतादृशानां स्वजनव्यपेक्षया
गृहान् प्रतीयादनवस्थितात्मनाम् ।
येऽभ्यागतान् वक्रधियाभिचक्षते
आरोपितभ्रूभिरमर्षणाक्षिभिः ॥ १८॥
तथारिभिर्न व्यथते शिलीमुखैः
शेतेऽर्दिताङ्गो हृदयेन दूयता ।
स्वानां यथा वक्रधियां दुरुक्तिभि-
र्दिवानिशं तप्यति मर्मताडितः ॥ १९॥

The Lord said : It has been well said by you, O good lady, that people go to their relations even uninvited; but this happens only when the latter's mind is not tainted with malice due to excessive arrogance and anger born of self-identification with the body. (16)
The pride of the arrogant is heightened and their mind perverted by learning, austerity, opulence, a charming personality, youth and pedigree, which are the six embellishments for the noble but a curse to the most wicked; and deprived of their judgment, they fail to perceive the glory of the most exalted. (17)
Considering them as one's own relations, one should never visit the house of such men of unsteady judgment, who view their visitors with a suspicious mind and with angry and frowning eyes. (18)
One whose body has been mutilated with arrows by the enemy does not feel the same torture as he who has been cut to the quick by the abusive words of his own people having a malignant mind. For, while the former is able to sleep (on receiving proper treatment and nursing), the latter suffers from heartache day and night. (19)

*Vide verses 40—43 of Discourse VII of Book Eight.

(16-19)

व्यक्तं त्वमुत्कृष्टगतेः प्रजापतेः
प्रियाऽऽत्मजानामसि सुभ्रु सम्मता ।
अथापि मानं न पितुः प्रपत्स्यसे
मदाश्रयात्कः परितप्यते यतः ॥ २०॥
पापच्यमानेन हृदाऽऽतुरेन्द्रियः
समृद्धिभिः पूरुषबुद्धिसाक्षिणाम् ।
अकल्प एषामधिरोढुमञ्जसा
पदं परं द्वेष्टि यथासुरा हरिम् ॥ २१॥

You are surely the most beloved and esteemed of all the daughters of Dakṣa (the lord of created beings) of exalted rank, my charming lady; yet you will not receive the attention of your father because of your connection with Me, which is a source of great torment to him. (20)
He whose heart is burning (with jealousy) and who feels troubled in mind at the sight of the glories of those exalted souls who stand as a witness to the mind of a Jīva (embodied soul), is unable easily to ascend the supreme heights reached by them and merely hates them even as the demons hate Śrī Hari. (21)

(20-21)

प्रत्युद्गमप्रश्रयणाभिवादनं
विधीयते साधु मिथः सुमध्यमे ।
प्राज्ञैः परस्मै पुरुषाय चेतसा
गुहाशयायैव न देहमानिने ॥ २२॥
सत्त्वं विशुद्धं वसुदेवशब्दितं
यदीयते तत्र पुमानपावृतः ।
सत्त्वे च तस्मिन् भगवान् वासुदेवो
ह्यधोक्षजो मे नमसा विधीयते ॥ २३॥
तत्ते निरीक्ष्यो न पितापि देहकृ-
द्दक्षो मम द्विट् तदनुव्रताश्च ये ।
यो विश्वसृग्यज्ञगतं वरोरु मा-
मनागसं दुर्वचसाकरोत्तिरः ॥ २४॥
यदि व्रजिष्यस्यतिहाय मद्वचो
भद्रं भवत्या न ततो भविष्यति ।
सम्भावितस्य स्वजनात्पराभवो
यदा स सद्यो मरणाय कल्पते ॥ २५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
चतुर्थस्कन्धे सतीरुद्रसंवादे तृतीयोऽध्यायः ॥ ३॥

As regards exchange of formalities in the shape of rising from one's seat and advancing to meet a friend, respectful behaviour and salutation etc., O slender-waisted lady, it is properly done only by the wise, who do all this mentally with respect to the Supreme Person dwelling in every heart, and not to him who regards the body as his own self. (22)
It is the absolutely pure mind which is termed as 'Vasudeva', because it is there that the Supreme Person is realized in His unmasked glory. It is in (the shrine of) such a mind that I wait upon with obeisance Lord Vāsudeva, who is beyond sense-perception. (23)
Therefore, you should never look at the face of Dakṣa—even though he is your father, your very procreator—nor of those who are devoted to him, because he bears ill-will to me and offered indignity to me by abusing me, O charming lady, when I visited the sacrifice performed by the lords of created beings, even though I did no wrong to him. (24)
If you ignore my advice and go there, no good will come to you thereby. For, when a man who is held in high esteem suffers indignity at the hands of a relation, the affront forthwith causes his death. (25)

Thus ends the third discourse, forming part of the Dialogue between Goddess Umā and Lord Rudra, in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(22-25)