Canto 4 - Chapter 7: Completion of Dakṣa's sacrifice ...

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ सप्तमोऽध्यायः - ७ ॥	Discourse VII Completion of Dakṣa's Sacrifice (Preamble)
मैत्रेय उवाच । इत्यजेनानुनीतेन भवेन परितुष्यता । अभ्यधायि महाबाहो प्रहस्य श्रूयतामिति ॥ १॥	Maitreya resumed : Thus supplicated by Brahmā (the unborn), Lord Śiva (the father of the universe) felt much pleased, and with a hearty laugh said, O Vidura (possessed of mighty arms), "Listen !" (1) (1)
श्रीममहादेव उवाच । नाघं प्रजेश बालानां वर्णये नानुचिन्तये । देवमायाभिभूतानां दण्डस्तत्र धृतो मया ॥ २॥ प्रजापतेर्दग्धशीर्ष्णो भवत्वजमुखं शिरः । मित्रस्य चक्षुषेक्षेत भागं स्वं बर्हिषो भगः ॥ ३॥ पूषा तु यजमानस्य दद्भिर्जक्षतु पिष्टभुक् । देवाः प्रकृतसर्वाङ्गा ये म उच्छेषणं ददुः ॥ ४॥ बाहुभ्यामश्विनोः पूष्णो हस्ताभ्यां कृतबाहवः । भवन्त्वध्वर्यवश्चान्ये बस्तश्मश्रुर्भृगुर्भवेत् ॥ ५॥	Śrī Mahādeva said : I never complain of nor do I recollect the misdemeanour of fools dominated by the Lord's Māyā (deluding potency), O lord of created beings. I have meted out punishment to them (just in order to teach them a lesson). (2) Let Dakṣa (a lord of created beings), whose head has been burnt, have the head of a goat above the neck. And let the god Bhaga look on his share in the sacrificial offerings through the eyes of Mitra (another god included in the list of the twelve Ādityas presiding over the sun). (3) Let the god Pūṣā, who eats flour alone, chew the same with the teeth of the sacrificer and let the (other) gods have all their limbs restored to a sound condition now that they have assigned to Me the remains of a sacrifice. (4) Let the Adhwaryus* and the other priests (who have lost their arms) use the arms of the Aświns (the twin gods who are reputed to be the physicians of heaven); while such of them as have lost their hands may use the hands of Pūṣā; and let the sage Bhṛgu have the beard and moustaches of a goat. (5) (2-5)
मैत्रेय उवाच । तदा सर्वाणि भूतानि श्रुत्वा मीढुष्टमोदितम् । परितुष्टात्मभिस्तात साधु साध्वित्यथाब्रुवन् ॥ ६॥ ततो मीढ्वांसमामन्त्र्य शुनासीराः सहर्षिभिः । भूयस्तद्देवयजनं समीढ्वद्वेधसो ययुः ॥ ७॥ विधाय कार्त्स्न्येन च तद्यदाह भगवान् भवः । सन्दधुः कस्य कायेन सवनीयपशोः शिरः ॥ ८॥ सन्धीयमाने शिरसि दक्षो रुद्राभिवीक्षितः । सद्यः सुप्त इवोत्तस्थौ ददृशे चाग्रतो मृडम् ॥ ९॥ तदा वृषध्वजद्वेषकलिलात्मा प्रजापतिः । शिवावलोकादभवच्छरद्ध्रद इवामलः ॥ १०॥ भवस्तवाय कृतधीर्नाशक्नोदनुरागतः । औत्कण्ठ्याद्बाष्पकलया सम्परेतां सुतां स्मरन् ॥ ११॥ कृच्छ्रात्संस्तभ्य च मनः प्रेमविह्वलितः सुधीः । शशंस निर्व्यलीकेन भावेनेशं प्रजापतिः ॥ १२॥	Maitreya continued : Hearing the words of Lord Śiva (the Most Bountiful), on that occasion, all the creatures (present there) forthwith exclaimed, "Well said ! Well said!!" with their soul fully gratified. (6) Thereafter the gods as well as the sages invited Lord Śiva (who showers the desired blessings on His devotees, to grace the sacrifice) and, taking with them the bountiful Lord and Brahmā (the creator) went once more to the site of the sacrifice. (7) Having accomplished all that Lord Śiva had commanded them (to do), they joined the head of the sacrificial animal (goat) to the trunk of Dakṣa. (8) On the head (of the goat) being joined (to Dakṣa's trunk), Dakṣa, who (now) received a kindly glance from Rudra, immediately rose as though from slumber and beheld Lord Śiva (the Delighter of all) in front of Him. (9) Then Dakṣa (a lord of created beings), whose mind had been tainted by ill-will towards Lord Śiva (whose banner bears the emblem of a bull), (now) became free from malice by virtue of Śiva's (gracious) look, even as a pool becomes clear in autumn. (10) He felt inclined to offer praises (to the Lord) but could not do so on account of affection and grief as he (now) recollected his deceased daughter and his throat was choked with tears. (11) Though overwhelmed with love, the wise Prajāpati (Dakṣa) controlled his mind with (great) difficulty and proceeded to extol the Lord with sincere devotion. (12) The function of an Adhwaryu is to measure the sacrificial ground, to build the altar, to prepare the sacrificial vessels, to fetch wood and water, to kindle the fire and so on. Whilst engaged in these duties, he is required to repeat the texts of the Yajurveda. (6-12)
दक्ष उवाच । भूयाननुग्रह अहो भवता कृतो मे दण्डस्त्वया मयि भृतो यदपि प्रलब्धः । न ब्रह्मबन्धुषु च वां भगवन्नवज्ञा तुभ्यं हरेश्च कुत एव धृतव्रतेषु ॥ १३॥ विद्यातपोव्रतधरान् मुखतः स्म विप्रान् ब्रह्मात्मतत्त्वमवितुं प्रथमं त्वमस्राक् । तद्ब्राह्मणान् परम सर्वविपत्सु पासि पालः पशूनिव विभो प्रगृहीतदण्डः ॥ १४॥ योऽसौ मयाविदिततत्त्वदृशा सभायां क्षिप्तो दुरुक्तिविशिखैर्विगणय्य तन्माम् । अर्वाक्पतन्तमर्हत्तम निन्दयापा- द्दृष्ट्याऽऽर्द्रया स भगवान् स्वकृतेन तुष्येत् ॥ १५॥	Dakṣa said : Oh, You did me a great favour in that You meted out punishment to me (in order to correct me), even though I slighted You. You two, Śrī Hari and Yourself, have no disregard even for fallen Brāhmaṇas; how, then, can You ignore those who have taken sacred vows? (13) (Appearing) as Brahmā You evolved first of all out of Your mouth Brāhmaṇas rich in learning, austerity and sacred vows for preserving (the knowledge of) the spiritual Truth (through realization and instruction). It is therefore, O Supreme Lord, that You protect the Brāhmaṇa race in all crises, wielding the rod of punishment (to correct them if they go astray), even as the herdsman protects his cattle, staff in hand. (14) May that Lord who, though insulted with abuses piercing as arrows in open assembly by me—ignorant as I was of His reality—overlooked that fault (of mine) and saved me from falling down through the vilification of the Most Adorable, by casting His gracious look (on me); be pleased with His own (benevolent) act (since I am utterly incapable of repaying His obligation and thus winning His pleasure). (15) (13-15)
मैत्रेय उवाच । क्षमाप्यैवं स मीढ्वांसं ब्रह्मणा चानुमन्त्रितः । कर्म सन्तानयामास सोपाध्यायर्त्विगादिभिः ॥ १६॥ वैष्णवं यज्ञसन्तत्यै त्रिकपालं द्विजोत्तमाः । पुरोडाशं निरवपन् वीरसंसर्गशुद्धये ॥ १७॥ अध्वर्युणाऽऽत्तहविषा यजमानो विशाम्पते । धिया विशुद्धया दध्यौ तथा प्रादुरभूद्धरिः ॥ १८॥ तदा स्वप्रभया तेषां द्योतयन्त्या दिशो दश । मुष्णंस्तेज उपानीतस्तार्क्ष्येण स्तोत्रवाजिना ॥ १९॥ श्यामो हिरण्यरशनोऽर्ककिरीटजुष्टो नीलालकभ्रमरमण्डितकुण्डलास्यः । कम्ब्वब्जचक्रशरचापगदासिचर्म- व्यग्रैर्हिरण्मयभुजैरिव कर्णिकारः ॥ २०॥ वक्षस्यधिश्रितवधूर्वनमाल्युदार- हासावलोककलया रमयंश्च विश्वम् । पार्श्वभ्रमद्व्यजनचामरराजहंसः श्वेतातपत्रशशिनोपरि रज्यमानः ॥ २१॥	Maitreya went on : Having thus sought the forgiveness of Lord Śiva (who showers the desired blessings on His devotees) and obtained leave of Brahmā (the creator), he (Dakṣa) had the ritual recommenced by the preceptor, priests and others. (16) For the removal of (the pollution caused by) the touch of the Pramathas (attendants of Rudra) and with a view to the continuity of the sacrifice, the good Brāhmaṇas offered (to the sacred fire) the oblation called Puroḍāśa.* which was intended for Lord Viṣṇu and placed in three separate receptacles.(17) Even as the sacrificer (Dakṣa), O Vidura (lit., a ruler of men†)! contemplated (on the Lord) with a guileless mind along with the Adhwaryu, who stood holding the oblation in his hand, Śrī Hari appeared (in person before his eyes). (18) Eclipsing the splendour of those present there by His own brilliance, which illumined all the ten quarters, the Lord was forthwith borne (to that assembly) by Tārkṣya (Garuḍa), who has the two types of Sāmas or metrical hymns (viz., Bṛhat and Rathantara) for his wings. (19) Swarthy of hue with a girdle of gold (and a golden piece of cloth wrapped about His lions), He was adorned by a crown shining like the sun; while His (lotus-like) countenance was graced with locks dark as bees, as well as with ear-rings. With His (eight) arms that severally bore a conch, a lotus, a discus, a shaft, a bow, a mace, a sword and a shield and were (ever) eager (to protect His devotees), and which shone (with gold ornaments), He looked like a blossoming Karṇikāra tree. (20) With Goddess Lakṣmī (His Spouse) lodged on His bosom (in the form of a golden curl of hair known as the mark of Śrīvatsa, and adorned with a garland of sylvan flowers, He enraptured the whole world with His winsome smiles and glances. Fans and chowries, which looked like swans, were waving on both His sides, and He shone splendid with a moon-like white umbrella (spread) over His head. (21) (16-21)
तमुपागतमालक्ष्य सर्वे सुरगणादयः । प्रणेमुः सहसोत्थाय ब्रह्मेन्द्रत्र्यक्षनायकाः ॥ २२॥ तत्तेजसा हतरुचः सन्नजिह्वाः ससाध्वसाः । मूर्ध्ना धृताञ्जलिपुटा उपतस्थुरधोक्षजम् ॥ २३॥ अप्यर्वाग्वृत्तयो यस्य महि त्वात्मभुवादयः । यथामति गृणन्ति स्म कृतानुग्रहविग्रहम् ॥ २४॥ दक्षो गृहीतार्हणसादनोत्तमं यज्ञेश्वरं विश्वसृजां परं गुरुम् । सुनन्दनन्दाद्यनुगैर्वृतं मुदा गृणन् प्रपेदे प्रयतः कृताञ्जलिः ॥ २५॥	Seeing Him arrived near, all the hosts of divinities and other beings under the leadership of Brahmā (the creator), Indra (the lord of paradise and the ruler of the gods) and Lord Śiva (who is possessed of three eyes) instantly rose (from their seats) and bowed low to Him. (22) Their splendour obscured by His brilliance, they stood dumbfounded and struck with awe; and with their palms joined over their head they approached Lord Viṣṇu (who is beyond sense-perception) in a prayerful mood. (23) Even though their mind and speech had no access to His glory, Brahmā and others began to the best of their ability to glorify the Lord, who had manifested His form in order to shower His blessings (on those present there). (24) Gladly extolling the Lord with joined palms and a concentrated mind, Dakṣa sought the protection of the Lord, the supreme Teacher of the Prajāpatis (the progenitors of the world), who is the Enjoyer as well as the Bestower of the fruit of (all) sacrifices and was surrounded by Sunanda, Nanda and other attendants, and who had (graciously) taken the excellent receptacle of presents (from Dakṣa's hands). (25) (22-25)
दक्ष उवाच । शुद्धं स्वधाम्न्युपरताखिलबुद्ध्यवस्थं चिन्मात्रमेकमभयं प्रतिषिध्य मायाम् । तिष्ठंस्तयैव पुरुषत्वमुपेत्य तस्या- मास्तेभवानपरिशुद्ध इवात्मतन्त्रः ॥ २६॥	Dakṣa said : In your own glorious being You are pure Consciousness, undifferentiated and fearless, beyond all the states of mind. You (ever) stand free, having negated Māyā; but when, assuming Jivahood by the same Māyā, You abide in that Māyā, You appear as tainted (with passion etc.). (26) A mass of ground rice rounded into a kind of cake. †Being of royal descent, Vidura is addressed here as a ruler of men. (26)
ऋत्विज ऊचुः । तत्त्वं न ते वयमनञ्जन रुद्रशापात् कर्मण्यवग्रहधियो भगवन् विदामः । धर्मोपलक्षणमिदं त्रिवृदध्वराख्यं ज्ञातं यदर्थमधिदैवमदो व्यवस्थाः ॥ २७॥	The priests said : With our mind foolishly attached to the ritual as a result of the imprecation uttered by Nandiśwara (the chief of Rudra's attendants), O Lord untainted by Māyā! we know not Your true character. We have known only that form of Yours which is known by the name of sacrifice, which yields religious merit and is the theme of the three Vedas and for conducting which the sphere of each particular deity has been defined. (27) (27)
सदस्या ऊचुः । उत्पत्त्यध्वन्यशरण उरुक्लेशदुर्गेऽन्तकोग्र- व्यालान्विष्टे विषयमृगतृष्णाऽऽत्मगेहोरुभारः । द्वन्द्वश्वभ्रे खलमृगभये शोकदावेऽज्ञसार्थः पादौकस्ते शरणद कदा याति कामोपसृष्टः ॥ २८॥	The superintending priests said : Tormented by desire and oppressed by the heavy burden of body (which is regarded as the self) and house (which is called one's own), this company of ignorant folk has been traversing the path of transmigration, which is devoid of any shelter and difficult to tread on account of great hardships, where the fierce serpent of Death ever lies in wait (to devour them), nay, which tantalizes the way-farers with the mirage of sensuous pleasures, and is full of pitfalls in the form of pairs of opposites (such as pleasure and pain, heat and cold etc.), and which is fearful on account of carnivorous animals in the form of wicked people and is surrounded by the wild fire of grief. When will this crowd resort to Your feet for shelter, O Lord affording protection to all ? (28) (28)
रुद्र उवाच । तव वरद वराङ्घ्रावाशिषेहाखिलार्थे ह्यपि मुनिभिरसक्तैरादरेणार्हणीये । यदि रचितधियं माविद्यलोकोऽपविद्धं जपति न गणये तत्त्वत्परानुग्रहेण ॥ २९॥	Rudra said : Your charming feet, O Bestower of boons ! confer on those who are actuated by some desire all the blessings sought for in this world; nay, they deserve to be worshipped with reverence even by hermits who are not attached to enjoyments. If ignorant folk dub me as one who has cast to the winds all the rules of decorum—me whose mind is fixed on Your feet, by Your supreme grace I pay no heed to it. (29) (29)
भृगुरुवाच । यन्मायया गहनयापहृतात्मबोधा ब्रह्मादयस्तनुभृतस्तमसि स्वपन्तः । नात्मन् श्रितं तव विदन्त्यधुनापि तत्त्वं सोऽयं प्रसीदतु भवान् प्रणतात्मबन्धुः ॥ ३०॥	Bhṛgu said : Brahmā and other embodied beings, who have been deprived of Self-Knowledge by Your incomprehensible Māyā (deluding potency) and sleep in the darkness of ignorance, are unable to know even to this day Your reality, which permeates their own self. Therefore, be gracious to them, since You are the friend, nay, the very Self of Your suppliants. (30) (30)
ब्रह्मोवाच । नैतत्स्वरूपं भवतोऽसौ पदार्थ- भेदग्रहैः पुरुषो यावदीक्षेत् । ज्ञानस्य चार्थस्य गुणस्य चाश्रयो मायामयाद्व्यतिरिक्तो यतस्त्वम् ॥ ३१॥	Brahmā said : Your reality is not what the Jīva perceives through the senses, which cognize the distinctive characteristics of objects, since You are the very Ground of knowledge, the objects of sense-perception and the senses, and, therefore, distinct from this illusory world of matter. (31) (31)
इन्द्र उवाच । इदमप्यच्युत विश्वभावनं वपुरानन्दकरं मनोदृशाम् । सुरविद्विट्क्षपणैरुदायुधैर्भुजदण्डैरुपपन्नमष्टभिः ॥ ३२॥	Indra said : This personality of Yours, O immortal Lord, which has manifested the universe and is distinguished by eight long and stout arms, holding weapons in readiness to exterminate the enemies of gods, brings delight to our soul and eyes. (32) (32)
पत्न्य ऊचुः । यज्ञोऽयं तव यजनाय केन सृष्टो विध्वस्तः पशुपतिनाद्य दक्षकोपात् । तं नस्त्वं शवशयनाभशान्तमेधं यज्ञात्मन् नलिनरुचा दृशा पुनीहि ॥ ३३॥	The Priests' wives said : This sacrifice, which was evolved by Brahmā (the lord of created beings) as a means of worshipping You, has been wrecked today by Lord Śiva, who was angered by Dakṣa. Therefore, O Embodiment of sacrifices, hallow this sacrifice of ours, which has been robbed of all joy and festivity and wears the (desolate) appearance of a crematory, (by casting a look at it) with Your eyes, lovely like a pair of lotuses. (33) (33)
ऋषय ऊचुः । अनन्वितं ते भगवन् विचेष्टितं यदात्मना चरसि हि कर्म नाज्यसे । विभूतये यत उपसेदुरीश्वरीं न मन्यते स्वयमनुवर्ततीं भवान् ॥ ३४॥	The sages said : Singular are Your doings, O Lord, in that while You perform deeds Yourself, You are not affected by them. You do not think much even of Lakṣmī (the supreme goddess) whom everyone worships for the sake of prosperity, even though She Herself remains ever waiting on You. (34) (34)
सिद्धा ऊचुः । अयं त्वत्कथामृष्टपीयूषनद्यां मनोवारणः क्लेशदावाग्निदग्धः । तृषार्तोऽवगाढो न सस्मार दावं न निष्क्रामति ब्रह्मसम्पन्नवन्नः ॥ ३५॥	The Siddhas said : Scorched by the wild fire of afflictions and oppressed by the thirst for sensuous enjoyment, this elephant of our mind has plunged into the river of pure nectar in the shape of Your stories and thinks no more of that forest conflagration nor comes out of the river, like one that has attained (oneness with) Brahma. (35) (35)
यजमान्युवाच । स्वागतं ते प्रसीदेश तुभ्यं नमः श्रीनिवास श्रिया कान्तया त्राहि नः । त्वामृतेऽधीश नाङ्गैर्मखः शोभते शीर्षहीनः कबन्धो यथा पूरुषः ॥ ३६॥	The sacrificer's wife said : Welcome is Your visit (to this sacrifice). O Lord; be gracious to me. Hail to You, O Abode of Śrī (the goddess of beauty and prosperity); may You and Your beloved Spouse, Goddess Lakṣmī, protect us. Without You, O supreme Ruler (of the universe), a sacrifice, though complete in all its limbs, does not present a charming look any more than a man who is left without a head, a mere trunk, though perfect in all other limbs. (36) (36)
लोकपाला ऊचुः । दृष्टः किं नो दृग्भिरसद्ग्रहैस्त्वं प्रत्यग्द्रष्टा दृश्यते येन दृश्यम् । माया ह्येषा भवदीया हि भूमन् यस्त्वं षष्ठः पञ्चभिर्भासि भूतैः ॥ ३७॥	The guardians of the spheres said : Can You be seen with our senses, revealing as they do this unreal (illusory) world of matter—You, who witness things from within our heart and by whom all this phenomenal world is seen ? It is Your Māyā (conjuring feat), O infinite Lord, that though the sixth (transcending the five elements), You appear invested with a material body (consisting of the five elements). (37) (37)
योगेश्वरा ऊचुः । प्रेयान्न तेऽन्योऽस्त्यमुतस्त्वयि प्रभो विश्वात्मनीक्षेन्न पृथग्य आत्मनः । अथापि भक्त्येश तयोपधावता- मनन्यवृत्त्यानुगृहाण वत्सल ॥ ३८॥ जगदुद्भवस्थितिलयेषु दैवतो बहुभिद्यमान गुणयाऽऽत्ममायया । रचितात्मभेदमतये स्वसंस्थया विनिवर्तितभ्रमगुणात्मने नमः ॥ ३९॥	The Masters of Yoga (Sanaka and others) said : No one else is dearer to You than he, O Lord, who sees no difference between You, the Soul of the universe, and himself. Nevertheless, be gracious. O Lover of Your devotees, to them (as well) who resort to You with exclusive devotion as to their master. (38) By Your Māyā, which exhibits a large variety of Guṇas (Sattva etc.), due to the destiny (of the Jivas), You give rise to a sense of diversity (in the people) with regard to Your Self (by assuming a multiplicity of forms such as Brahmā, Viṣṇu and Śiva) for the creation, preservation and destruction of the universe, although in Your own (absolute) state You have cast off from Your Self all motions of diversity as well as the three Guṇas (which are responsible for the same). Obeisance to You. (39) (38-39)
ब्रह्मोवाच । नमस्ते श्रितसत्त्वाय धर्मादीनां च सूतये । निर्गुणाय च यत्काष्ठां नाहं वेदापरेऽपि च ॥ ४०॥	Brahmā (Veda Incarnate) said : Hail to You, who take upon Yourself the quality of Sattva (goodness) in order to yield Dharma (righteousness) and the other objects of human pursuit, and are at the same time destitute of all attributes, and whose real nature neither I nor even others know. (40) (40)
अग्निरुवाच । यत्तेजसाहं सुसमिद्धतेजा हव्यं वहे स्वध्वर आज्यसिक्तम् । तं यज्ञियं पञ्चविधं च पञ्चभिः स्विष्टं यजुर्भिः प्रणतोऽस्मि यज्ञम् ॥ ४१॥	Agni (the god of fire) said : With my flames brightly kindled by Your effulgence I bear (to the gods) the oblations soaked in clarified butter in every good sacrifice. You are Yajña (sacrifice) personified as well as the Protector of sacrifices. You are fivefold in character (in the form of the five varieties* of sacrifices) and are duly worshipped with the five kinds of sacrificial formulas † occurring in the Yajurveda. I bow low to You. (41) (41)
देवा ऊचुः । पुरा कल्पापाये स्वकृतमुदरीकृत्य विकृतं त्वमेवाद्यस्तस्मिन् सलिल उरगेन्द्राधिशयने । पुमान् शेषे सिद्धैर्हृदि विमृशिताध्यात्मपदविः स एवाद्याक्ष्णोर्यः पथि चरसि भृत्यानवसि नः ॥ ४२॥	The gods (in a body) said : At the end of the (previous) round of creation and before this creation it was You, the first Person, who reposed on the excellent bed of Śeṣa (the lord of serpents) on those waters (that submerged all the three worlds). The selfsame You, the way of whose realization is sought after in their heart (even) by the Siddhas (a class of celestial beings naturally endowed with the eight mystic powers such as Aṇimā and so on), have appeared before our eyes today and protect us, Your dependants (servants) ! (42) The five varieties of sacrifices are : Agnihotra, Darśa, Paurṇamāsa, Cāturmāsya and Paśusoma. † The five kinds of sacrificial formulas mentioned in the Śruti are :— (42)
(1) आश्रवय, (2) श्रीपद, (3) यज, (4) ये यजामहे And (5) बपद् गन्धर्वा ऊचुः । अंशांशास्ते देव मरीच्यादय एते ब्रह्मेन्द्राद्या देवगणा रुद्रपुरोगाः । क्रीडाभाण्डं विश्वमिदं यस्य विभूमन् तस्मै नित्यं नाथ नमस्ते करवाम ॥ ४३॥	The Gandharvas (celestial musicians) said : These Marīci and other sages as well as the hosts of divinities such as Brahmā (the creator), Indra (the lord of paradise), and others with Rudra at their head, are but rays of Your part manifestations, O shining one. We ever make obeisance to You, infinite Lord, to whom this universe is a mere toy-box. (43) (43)
विद्याधरा ऊचुः । त्वन्माययार्थमभिपद्य कलेवरेऽस्मिन् कृत्वा ममाहमिति दुर्मतिरुत्पथैः स्वैः । क्षिप्तोऽप्यसद्विषयलालस आत्ममोहं युष्मत्कथामृतनिषेवक उद्व्युदस्येत् ॥ ४४॥	The Vidyādharas (a class of demigods) said : (Even) after attaining the human body, a means of realizing the (highest) object of human pursuit (viz., Mokṣa or final beatitude), the foolish Jīva (embodied soul) regards it as his own, nay, his very self and, though reproached by his own senses, that have strayed from the path of virtue, he longs only for the unreal (illusory) pleasures of sense. He alone who quaffs the nectar of Your stories is able to shake off completely the infatuation of his mind. (44) (44)
ब्राह्मणा ऊचुः । त्वं क्रतुस्त्वं हविस्त्वं हुताशः स्वयं त्वं हि मन्त्रः समिद्दर्भ पात्राणि च । त्वं सदस्यर्त्विजो दम्पती देवता अग्निहोत्रं स्वधा सोम आज्यं पशुः ॥ ४५॥ त्वं पुरा गां रसाया महासूकरो दंष्ट्रया पद्मिनीं वारणेन्द्रो यथा । स्तूयमानो नदँल्लीलया योगिभि- र्व्युज्जहर्थ त्रयीगात्र यज्ञक्रतुः ॥ ४६॥ स प्रसीद त्वमस्माकमाकाङ्क्षतां दर्शनं ते परिभ्रष्टसत्कर्मणाम् । कीर्त्यमाने नृभिर्नाम्नि यज्ञेश ते यज्ञविघ्नाः क्षयं यान्ति तस्मै नमः ॥ ४७॥	The Brāhmaṇas said : You are the sacrifice; You are the offering; You are Yourself the fire (that consumes the offerings poured into it). You are the Mantra (the sacred text recited at the time of pouring the oblations), the sacrificial wood (with which the fire is fed and kept alive), the (sacred) Kuśa grass and the (sacrificial) vessels. And You are the priests superintending, and officiating at, the sacrifice, the sacrificer and his wife, the deity (sought to be propitiated through the sacrifice), the act of offering oblations into the sacred fire, the oblation offered to the manes, the juice extracted from the Soma plant (used as a libation to the gods), clarified butter (also poured into the sacred fire as an offering to the gods) and the sacrificial animal. (45) Appearing as the mighty Boar, it was You who sportfully lifted the earth out of the depths of the ocean on Your tusks—even as a lordly elephant would lift a lotus plant—roaring and being glorified by the Yogis. Nay, the Vedas constitute Your very body and You are both the institution of sacrifice and the vow to perform a sacrifice. (46) Therefore, be gracious to us, whose noble undertaking (in the shape of this sacrifice) was interrupted and who were (therefore) longing for Your sight. Interruptions in sacrificial performances disappear when, O Lord of sacrifices, Your name is chanted by men. Hail to You ! (47) (45-47)
मैत्रेय उवाच । इति दक्षः कविर्यज्ञं भद्र रुद्राभिमर्शितम् । कीर्त्यमाने हृषीकेशे सन्निन्ये यज्ञभावने ॥ ४८॥ भगवान् स्वेन भागेन सर्वात्मा सर्वभागभुक् । दक्षं बभाष आभाष्य प्रीयमाण इवानघ ॥ ४९॥	Maitreya resumed : While Lord Viṣṇu (the Controller of the senses and) the Protector of sacrifices was thus being extolled, the wise Dakṣa, O blessed Vidura, renewed the sacrifice that had been wrecked by Vīrabhadra. (48) Propitiated as it were by His share of oblations (in the shape of Puroḍāśa offered in three receptacles, vide verse 17 above), O sinless Vidura, the Lord who is the Enjoyer of all oblations, being the Self of all, accosted Dakṣa and spoke to him (as follows). (49) (48-49)
श्रीभगवानुवाच । अहं ब्रह्मा च शर्वश्च जगतः कारणं परम् । आत्मेश्वर उपद्रष्टा स्वयन्दृगविशेषणः ॥ ५०॥ आत्ममायां समाविश्य सोऽहं गुणमयीं द्विज । सृजन् रक्षन् हरन् विश्वं दध्रे संज्ञां क्रियोचिताम् ॥ ५१॥ तस्मिन् ब्रह्मण्यद्वितीये केवले परमात्मनि । ब्रह्मरुद्रौ च भूतानि भेदेनाज्ञोऽनुपश्यति ॥ ५२॥ यथा पुमान् न स्वाङ्गेषु शिरः पाण्यादिषु क्वचित् । पारक्यबुद्धिं कुरुते एवं भूतेषु मत्परः ॥ ५३॥ त्रयाणामेकभावानां यो न पश्यति वै भिदाम् । सर्वभूतात्मनां ब्रह्मन् स शान्तिमधिगच्छति ॥ ५४॥	The Lord said : The supreme cause of the universe, I am also Brahmā (the creator) and Lord Śiva (the Destroyer of the universe). I am the Self, the Lord and the Witness (of all), self-effulgent and unqualified. (50) Embracing My own Māyā (deluding potency), consisting of the three Guṇas (modes of Prakṛti), it is I who create, protect and destroy the universe and have assumed (diverse) names (such as Brahmā, Viṣṇu and Śiva) appropriate to My functions, O Brāhmaṇa ! (51) It is in such a Brahma (the Absolute), the supreme Spirit, who is one without a second, that the ignorant fool views Brahmā, Rudra and other beings as distinct entities. (52) Just as a man never conceives his own head, hands and other limbs as belonging to anyone else, even so he who is devoted to Me does not regard his fellow-creatures as distant from himself. (53) He who sees no difference between Us three (Brahmā, Rudra and Myself)—who are identical in essence and the very selves of all living beings—attains (everlasting) peace, O Dakṣa. (54) (50-54)
मैत्रेय उवाच । एवं भगवताऽऽदिष्टः प्रजापतिपतिर्हरिम् । अर्चित्वा क्रतुना स्वेन देवानुभयतोऽयजत् ॥ ५५॥ रुद्रं च स्वेन भागेन ह्युपाधावत्समाहितः । कर्मणोदवसानेन सोमपानितरानपि । उदवस्य सहर्त्विग्भिः सस्नाववभृथं ततः ॥ ५६॥ तस्मा अप्यनुभावेन स्वेनैवावाप्तराधसे । धर्म एव मतिं दत्त्वा त्रिदशास्ते दिवं ययुः ॥ ५७॥	Maitreya went on : Thus enlightened by the Lord, Dakṣa (the chief of the lords of created beings) worshipped Śrī Hari through the sacrifice sacred to Himself (viz., the Trikapāleṣṭi), and then the other gods both through the principal and secondary types of sacrifices. (55) With a concentrated mind he also waited upon Lord Rudra with the share due to Him (in the form of the remains of the sacrifice) and (even so) upon the other gods, including those that drink the Soma juice and those that do not, through the rite called Udavasāna (which is performed at the end of a sacrifice); and, having (thus) concluded the sacrifice, he then performed along with the priests the sacred ablutions known by the name of Avabhṛtha. (56) And having blessed Dakṣa—who had by his own greatness attained supernatural powers—with devotion to righteousness the gods ascended to heaven. (57) (55-57)
एवं दाक्षायणी हित्वा सती पूर्वकलेवरम् । जज्ञे हिमवतः क्षेत्रे मेनायामिति शुश्रुम ॥ ५८॥ तमेव दयितं भूय आवृङ्क्ते पतिमम्बिका । अनन्यभावैकगतिं शक्तिः सुप्तेव पूरुषम् ॥ ५९॥ एतद्भगवतः शम्भोः कर्म दक्षाध्वरद्रुहः । श्रुतं भागवताच्छिष्यादुद्धवान्मे बृहस्पतेः ॥ ६०॥ इदं पवित्रं परमीशचेष्टितं यशस्यमायुष्यमघौघमर्षणम् । यो नित्यदाऽऽकर्ण्य नरोऽनुकीर्तये- द्धुनोत्यघं कौरव भक्तिभावतः ॥ ६१॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे दक्षयज्ञसन्धानं नाम सप्तमोऽध्यायः ॥ ७॥	Having thus cast off her previous body, Satī, daughter of Dakṣa, was reborn through Menā, the spouse of Himavān (the deity presiding over the Himālaya mountains) : this is what we have heard. (58) Just as having lain dormant (during the final Dissolution), the Divine Energy, embraces the Lord (at the dawn of the next creation), Ambikā (mother Satī) sought union once more with her beloved Spouse (Lord Śiva), her only resort, exclusively devoted as she was to Him. (59) This story of Lord Śiva (the Source of Bliss), who wrecked Dakṣa's sacrificial performance, was heard by me from the (great) devotee of the Lord, Uddhava, a disciple of the sage Brhaspati (the preceptor of the gods). (60) The man who with a feeling of devotion daily listens to and repeats this (most) sanctifying story of Lord Śiva—which confers renown and longevity and wipes out a multitude of sins—shakes off all sin, O Vidura (a descendant of Kuru). (61) Thus ends the seventh discourse entitled "The revival of Dakṣa's sacrificial performance", in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (58-61)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ सप्तमोऽध्यायः - ७ ॥

Discourse VII

Completion of Dakṣa's Sacrifice

(Preamble)

मैत्रेय उवाच ।

इत्यजेनानुनीतेन भवेन परितुष्यता ।
अभ्यधायि महाबाहो प्रहस्य श्रूयतामिति ॥ १॥

Maitreya resumed : Thus supplicated by Brahmā (the unborn), Lord Śiva (the father of the universe) felt much pleased, and with a hearty laugh said, O Vidura (possessed of mighty arms), "Listen !" (1)

(1)

श्रीममहादेव उवाच ।

नाघं प्रजेश बालानां वर्णये नानुचिन्तये ।
देवमायाभिभूतानां दण्डस्तत्र धृतो मया ॥ २॥
प्रजापतेर्दग्धशीर्ष्णो भवत्वजमुखं शिरः ।
मित्रस्य चक्षुषेक्षेत भागं स्वं बर्हिषो भगः ॥ ३॥
पूषा तु यजमानस्य दद्भिर्जक्षतु पिष्टभुक् ।
देवाः प्रकृतसर्वाङ्गा ये म उच्छेषणं ददुः ॥ ४॥
बाहुभ्यामश्विनोः पूष्णो हस्ताभ्यां कृतबाहवः ।
भवन्त्वध्वर्यवश्चान्ये बस्तश्मश्रुर्भृगुर्भवेत् ॥ ५॥

Śrī Mahādeva said : I never complain of nor do I recollect the misdemeanour of fools dominated by the Lord's Māyā (deluding potency), O lord of created beings. I have meted out punishment to them (just in order to teach them a lesson). (2)
Let Dakṣa (a lord of created beings), whose head has been burnt, have the head of a goat above the neck. And let the god Bhaga look on his share in the sacrificial offerings through the eyes of Mitra (another god included in the list of the twelve Ādityas presiding over the sun). (3)
Let the god Pūṣā, who eats flour alone, chew the same with the teeth of the sacrificer and let the (other) gods have all their limbs restored to a sound condition now that they have assigned to Me the remains of a sacrifice. (4)
Let the Adhwaryus* and the other priests (who have lost their arms) use the arms of the Aświns (the twin gods who are reputed to be the physicians of heaven); while such of them as have lost their hands may use the hands of Pūṣā; and let the sage Bhṛgu have the beard and moustaches of a goat. (5)

(2-5)

मैत्रेय उवाच ।

तदा सर्वाणि भूतानि श्रुत्वा मीढुष्टमोदितम् ।
परितुष्टात्मभिस्तात साधु साध्वित्यथाब्रुवन् ॥ ६॥
ततो मीढ्वांसमामन्त्र्य शुनासीराः सहर्षिभिः ।
भूयस्तद्देवयजनं समीढ्वद्वेधसो ययुः ॥ ७॥
विधाय कार्त्स्न्येन च तद्यदाह भगवान् भवः ।
सन्दधुः कस्य कायेन सवनीयपशोः शिरः ॥ ८॥
सन्धीयमाने शिरसि दक्षो रुद्राभिवीक्षितः ।
सद्यः सुप्त इवोत्तस्थौ ददृशे चाग्रतो मृडम् ॥ ९॥
तदा वृषध्वजद्वेषकलिलात्मा प्रजापतिः ।
शिवावलोकादभवच्छरद्ध्रद इवामलः ॥ १०॥
भवस्तवाय कृतधीर्नाशक्नोदनुरागतः ।
औत्कण्ठ्याद्बाष्पकलया सम्परेतां सुतां स्मरन् ॥ ११॥
कृच्छ्रात्संस्तभ्य च मनः प्रेमविह्वलितः सुधीः ।
शशंस निर्व्यलीकेन भावेनेशं प्रजापतिः ॥ १२॥

Maitreya continued : Hearing the words of Lord Śiva (the Most Bountiful), on that occasion, all the creatures (present there) forthwith exclaimed, "Well said ! Well said!!" with their soul fully gratified. (6)
Thereafter the gods as well as the sages invited Lord Śiva (who showers the desired blessings on His devotees, to grace the sacrifice) and, taking with them the bountiful Lord and Brahmā (the creator) went once more to the site of the sacrifice. (7)
Having accomplished all that Lord Śiva had commanded them (to do), they joined the head of the sacrificial animal (goat) to the trunk of Dakṣa. (8)
On the head (of the goat) being joined (to Dakṣa's trunk), Dakṣa, who (now) received a kindly glance from Rudra, immediately rose as though from slumber and beheld Lord Śiva (the Delighter of all) in front of Him. (9)
Then Dakṣa (a lord of created beings), whose mind had been tainted by ill-will towards Lord Śiva (whose banner bears the emblem of a bull), (now) became free from malice by virtue of Śiva's (gracious) look, even as a pool becomes clear in autumn. (10)
He felt inclined to offer praises (to the Lord) but could not do so on account of affection and grief as he (now) recollected his deceased daughter and his throat was choked with tears. (11)
Though overwhelmed with love, the wise Prajāpati (Dakṣa) controlled his mind with (great) difficulty and proceeded to extol the Lord with sincere devotion. (12)

The function of an Adhwaryu is to measure the sacrificial ground, to build the altar, to prepare the sacrificial vessels, to fetch wood and water, to kindle the fire and so on. Whilst engaged in these duties, he is required to repeat the texts of the Yajurveda.

(6-12)

दक्ष उवाच ।

भूयाननुग्रह अहो भवता कृतो मे
दण्डस्त्वया मयि भृतो यदपि प्रलब्धः ।
न ब्रह्मबन्धुषु च वां भगवन्नवज्ञा
तुभ्यं हरेश्च कुत एव धृतव्रतेषु ॥ १३॥
विद्यातपोव्रतधरान् मुखतः स्म विप्रान्
ब्रह्मात्मतत्त्वमवितुं प्रथमं त्वमस्राक् ।
तद्ब्राह्मणान् परम सर्वविपत्सु पासि
पालः पशूनिव विभो प्रगृहीतदण्डः ॥ १४॥
योऽसौ मयाविदिततत्त्वदृशा सभायां
क्षिप्तो दुरुक्तिविशिखैर्विगणय्य तन्माम् ।
अर्वाक्पतन्तमर्हत्तम निन्दयापा-
द्दृष्ट्याऽऽर्द्रया स भगवान् स्वकृतेन तुष्येत् ॥ १५॥

Dakṣa said : Oh, You did me a great favour in that You meted out punishment to me (in order to correct me), even though I slighted You. You two, Śrī Hari and Yourself, have no disregard even for fallen Brāhmaṇas; how, then, can You ignore those who have taken sacred vows? (13)
(Appearing) as Brahmā You evolved first of all out of Your mouth Brāhmaṇas rich in learning, austerity and sacred vows for preserving (the knowledge of) the spiritual Truth (through realization and instruction). It is therefore, O Supreme Lord, that You protect the Brāhmaṇa race in all crises, wielding the rod of punishment (to correct them if they go astray), even as the herdsman protects his cattle, staff in hand. (14)
May that Lord who, though insulted with abuses piercing as arrows in open assembly by me—ignorant as I was of His reality—overlooked that fault (of mine) and saved me from falling down through the vilification of the Most Adorable, by casting His gracious look (on me); be pleased with His own (benevolent) act (since I am utterly incapable of repaying His obligation and thus winning His pleasure). (15)

(13-15)

मैत्रेय उवाच ।

क्षमाप्यैवं स मीढ्वांसं ब्रह्मणा चानुमन्त्रितः ।
कर्म सन्तानयामास सोपाध्यायर्त्विगादिभिः ॥ १६॥
वैष्णवं यज्ञसन्तत्यै त्रिकपालं द्विजोत्तमाः ।
पुरोडाशं निरवपन् वीरसंसर्गशुद्धये ॥ १७॥
अध्वर्युणाऽऽत्तहविषा यजमानो विशाम्पते ।
धिया विशुद्धया दध्यौ तथा प्रादुरभूद्धरिः ॥ १८॥
तदा स्वप्रभया तेषां द्योतयन्त्या दिशो दश ।
मुष्णंस्तेज उपानीतस्तार्क्ष्येण स्तोत्रवाजिना ॥ १९॥
श्यामो हिरण्यरशनोऽर्ककिरीटजुष्टो
नीलालकभ्रमरमण्डितकुण्डलास्यः ।
कम्ब्वब्जचक्रशरचापगदासिचर्म-
व्यग्रैर्हिरण्मयभुजैरिव कर्णिकारः ॥ २०॥
वक्षस्यधिश्रितवधूर्वनमाल्युदार-
हासावलोककलया रमयंश्च विश्वम् ।
पार्श्वभ्रमद्व्यजनचामरराजहंसः
श्वेतातपत्रशशिनोपरि रज्यमानः ॥ २१॥

Maitreya went on : Having thus sought the forgiveness of Lord Śiva (who showers the desired blessings on His devotees) and obtained leave of Brahmā (the creator), he (Dakṣa) had the ritual recommenced by the preceptor, priests and others. (16)
For the removal of (the pollution caused by) the touch of the Pramathas (attendants of Rudra) and with a view to the continuity of the sacrifice, the good Brāhmaṇas offered (to the sacred fire) the oblation called Puroḍāśa.* which was intended for Lord Viṣṇu and placed in three separate receptacles.(17)
Even as the sacrificer (Dakṣa), O Vidura (lit., a ruler of men†)! contemplated (on the Lord) with a guileless mind along with the Adhwaryu, who stood holding the oblation in his hand, Śrī Hari appeared (in person before his eyes). (18)
Eclipsing the splendour of those present there by His own brilliance, which illumined all the ten quarters, the Lord was forthwith borne (to that assembly) by Tārkṣya (Garuḍa), who has the two types of Sāmas or metrical hymns (viz., Bṛhat and Rathantara) for his wings. (19)
Swarthy of hue with a girdle of gold (and a golden piece of cloth wrapped about His lions), He was adorned by a crown shining like the sun; while His (lotus-like) countenance was graced with locks dark as bees, as well as with ear-rings. With His (eight) arms that severally bore a conch, a lotus, a discus, a shaft, a bow, a mace, a sword and a shield and were (ever) eager (to protect His devotees), and which shone (with gold ornaments), He looked like a blossoming Karṇikāra tree. (20)
With Goddess Lakṣmī (His Spouse) lodged on His bosom (in the form of a golden curl of hair known as the mark of Śrīvatsa, and adorned with a garland of sylvan flowers, He enraptured the whole world with His winsome smiles and glances. Fans and chowries, which looked like swans, were waving on both His sides, and He shone splendid with a moon-like white umbrella (spread) over His head. (21)

(16-21)

तमुपागतमालक्ष्य सर्वे सुरगणादयः ।
प्रणेमुः सहसोत्थाय ब्रह्मेन्द्रत्र्यक्षनायकाः ॥ २२॥
तत्तेजसा हतरुचः सन्नजिह्वाः ससाध्वसाः ।
मूर्ध्ना धृताञ्जलिपुटा उपतस्थुरधोक्षजम् ॥ २३॥
अप्यर्वाग्वृत्तयो यस्य महि त्वात्मभुवादयः ।
यथामति गृणन्ति स्म कृतानुग्रहविग्रहम् ॥ २४॥
दक्षो गृहीतार्हणसादनोत्तमं
यज्ञेश्वरं विश्वसृजां परं गुरुम् ।
सुनन्दनन्दाद्यनुगैर्वृतं मुदा
गृणन् प्रपेदे प्रयतः कृताञ्जलिः ॥ २५॥

Seeing Him arrived near, all the hosts of divinities and other beings under the leadership of Brahmā (the creator), Indra (the lord of paradise and the ruler of the gods) and Lord Śiva (who is possessed of three eyes) instantly rose (from their seats) and bowed low to Him. (22)
Their splendour obscured by His brilliance, they stood dumbfounded and struck with awe; and with their palms joined over their head they approached Lord Viṣṇu (who is beyond sense-perception) in a prayerful mood. (23)
Even though their mind and speech had no access to His glory, Brahmā and others began to the best of their ability to glorify the Lord, who had manifested His form in order to shower His blessings (on those present there). (24)
Gladly extolling the Lord with joined palms and a concentrated mind, Dakṣa sought the protection of the Lord, the supreme Teacher of the Prajāpatis (the progenitors of the world), who is the Enjoyer as well as the Bestower of the fruit of (all) sacrifices and was surrounded by Sunanda, Nanda and other attendants, and who had (graciously) taken the excellent receptacle of presents (from Dakṣa's hands). (25)

(22-25)

दक्ष उवाच ।

शुद्धं स्वधाम्न्युपरताखिलबुद्ध्यवस्थं
चिन्मात्रमेकमभयं प्रतिषिध्य मायाम् ।
तिष्ठंस्तयैव पुरुषत्वमुपेत्य तस्या-
मास्तेभवानपरिशुद्ध इवात्मतन्त्रः ॥ २६॥

Dakṣa said : In your own glorious being You are pure Consciousness, undifferentiated and fearless, beyond all the states of mind. You (ever) stand free, having negated Māyā; but when, assuming Jivahood by the same Māyā, You abide in that Māyā, You appear as tainted (with passion etc.). (26)

A mass of ground rice rounded into a kind of cake.
†Being of royal descent, Vidura is addressed here as a ruler of men.

(26)

ऋत्विज ऊचुः ।

तत्त्वं न ते वयमनञ्जन रुद्रशापात्
कर्मण्यवग्रहधियो भगवन् विदामः ।
धर्मोपलक्षणमिदं त्रिवृदध्वराख्यं
ज्ञातं यदर्थमधिदैवमदो व्यवस्थाः ॥ २७॥

The priests said : With our mind foolishly attached to the ritual as a result of the imprecation uttered by Nandiśwara (the chief of Rudra's attendants), O Lord untainted by Māyā! we know not Your true character. We have known only that form of Yours which is known by the name of sacrifice, which yields religious merit and is the theme of the three Vedas and for conducting which the sphere of each particular deity has been defined. (27)

(27)

सदस्या ऊचुः ।

उत्पत्त्यध्वन्यशरण उरुक्लेशदुर्गेऽन्तकोग्र-
व्यालान्विष्टे विषयमृगतृष्णाऽऽत्मगेहोरुभारः ।
द्वन्द्वश्वभ्रे खलमृगभये शोकदावेऽज्ञसार्थः
पादौकस्ते शरणद कदा याति कामोपसृष्टः ॥ २८॥

The superintending priests said : Tormented by desire and oppressed by the heavy burden of body (which is regarded as the self) and house (which is called one's own), this company of ignorant folk has been traversing the path of transmigration, which is devoid of any shelter and difficult to tread on account of great hardships, where the fierce serpent of Death ever lies in wait (to devour them), nay, which tantalizes the way-farers with the mirage of sensuous pleasures, and is full of pitfalls in the form of pairs of opposites (such as pleasure and pain, heat and cold etc.), and which is fearful on account of carnivorous animals in the form of wicked people and is surrounded by the wild fire of grief. When will this crowd resort to Your feet for shelter, O Lord affording protection to all ? (28)

(28)

रुद्र उवाच ।

तव वरद वराङ्घ्रावाशिषेहाखिलार्थे
ह्यपि मुनिभिरसक्तैरादरेणार्हणीये ।
यदि रचितधियं माविद्यलोकोऽपविद्धं
जपति न गणये तत्त्वत्परानुग्रहेण ॥ २९॥

Rudra said : Your charming feet, O Bestower of boons ! confer on those who are actuated by some desire all the blessings sought for in this world; nay, they deserve to be worshipped with reverence even by hermits who are not attached to enjoyments. If ignorant folk dub me as one who has cast to the winds all the rules of decorum—me whose mind is fixed on Your feet, by Your supreme grace I pay no heed to it. (29)

(29)

भृगुरुवाच ।

यन्मायया गहनयापहृतात्मबोधा
ब्रह्मादयस्तनुभृतस्तमसि स्वपन्तः ।
नात्मन् श्रितं तव विदन्त्यधुनापि तत्त्वं
सोऽयं प्रसीदतु भवान् प्रणतात्मबन्धुः ॥ ३०॥

Bhṛgu said : Brahmā and other embodied beings, who have been deprived of Self-Knowledge by Your incomprehensible Māyā (deluding potency) and sleep in the darkness of ignorance, are unable to know even to this day Your reality, which permeates their own self. Therefore, be gracious to them, since You are the friend, nay, the very Self of Your suppliants. (30)

(30)

ब्रह्मोवाच ।

नैतत्स्वरूपं भवतोऽसौ पदार्थ-
भेदग्रहैः पुरुषो यावदीक्षेत् ।
ज्ञानस्य चार्थस्य गुणस्य चाश्रयो
मायामयाद्व्यतिरिक्तो यतस्त्वम् ॥ ३१॥

Brahmā said : Your reality is not what the Jīva perceives through the senses, which cognize the distinctive characteristics of objects, since You are the very Ground of knowledge, the objects of sense-perception and the senses, and, therefore, distinct from this illusory world of matter. (31)

(31)

इन्द्र उवाच ।

इदमप्यच्युत विश्वभावनं वपुरानन्दकरं मनोदृशाम् ।
सुरविद्विट्क्षपणैरुदायुधैर्भुजदण्डैरुपपन्नमष्टभिः ॥ ३२॥

Indra said : This personality of Yours, O immortal Lord, which has manifested the universe and is distinguished by eight long and stout arms, holding weapons in readiness to exterminate the enemies of gods, brings delight to our soul and eyes. (32)

(32)

पत्न्य ऊचुः ।

यज्ञोऽयं तव यजनाय केन सृष्टो
विध्वस्तः पशुपतिनाद्य दक्षकोपात् ।
तं नस्त्वं शवशयनाभशान्तमेधं
यज्ञात्मन् नलिनरुचा दृशा पुनीहि ॥ ३३॥

The Priests' wives said : This sacrifice, which was evolved by Brahmā (the lord of created beings) as a means of worshipping You, has been wrecked today by Lord Śiva, who was angered by Dakṣa. Therefore, O Embodiment of sacrifices, hallow this sacrifice of ours, which has been robbed of all joy and festivity and wears the (desolate) appearance of a crematory, (by casting a look at it) with Your eyes, lovely like a pair of lotuses. (33)

(33)

ऋषय ऊचुः ।

अनन्वितं ते भगवन् विचेष्टितं
यदात्मना चरसि हि कर्म नाज्यसे ।
विभूतये यत उपसेदुरीश्वरीं
न मन्यते स्वयमनुवर्ततीं भवान् ॥ ३४॥

The sages said : Singular are Your doings, O Lord, in that while You perform deeds Yourself, You are not affected by them. You do not think much even of Lakṣmī (the supreme goddess) whom everyone worships for the sake of prosperity, even though She Herself remains ever waiting on You. (34)

(34)

सिद्धा ऊचुः ।

अयं त्वत्कथामृष्टपीयूषनद्यां
मनोवारणः क्लेशदावाग्निदग्धः ।
तृषार्तोऽवगाढो न सस्मार दावं
न निष्क्रामति ब्रह्मसम्पन्नवन्नः ॥ ३५॥

The Siddhas said : Scorched by the wild fire of afflictions and oppressed by the thirst for sensuous enjoyment, this elephant of our mind has plunged into the river of pure nectar in the shape of Your stories and thinks no more of that forest conflagration nor comes out of the river, like one that has attained (oneness with) Brahma. (35)

(35)

यजमान्युवाच ।

स्वागतं ते प्रसीदेश तुभ्यं नमः
श्रीनिवास श्रिया कान्तया त्राहि नः ।
त्वामृतेऽधीश नाङ्गैर्मखः शोभते
शीर्षहीनः कबन्धो यथा पूरुषः ॥ ३६॥

The sacrificer's wife said : Welcome is Your visit (to this sacrifice). O Lord; be gracious to me. Hail to You, O Abode of Śrī (the goddess of beauty and prosperity); may You and Your beloved Spouse, Goddess Lakṣmī, protect us. Without You, O supreme Ruler (of the universe), a sacrifice, though complete in all its limbs, does not present a charming look any more than a man who is left without a head, a mere trunk, though perfect in all other limbs. (36)

(36)

लोकपाला ऊचुः ।

दृष्टः किं नो दृग्भिरसद्ग्रहैस्त्वं
प्रत्यग्द्रष्टा दृश्यते येन दृश्यम् ।
माया ह्येषा भवदीया हि भूमन्
यस्त्वं षष्ठः पञ्चभिर्भासि भूतैः ॥ ३७॥

The guardians of the spheres said : Can You be seen with our senses, revealing as they do this unreal (illusory) world of matter—You, who witness things from within our heart and by whom all this phenomenal world is seen ? It is Your Māyā (conjuring feat), O infinite Lord, that though the sixth (transcending the five elements), You appear invested with a material body (consisting of the five elements). (37)

(37)

योगेश्वरा ऊचुः ।

प्रेयान्न तेऽन्योऽस्त्यमुतस्त्वयि प्रभो
विश्वात्मनीक्षेन्न पृथग्य आत्मनः ।
अथापि भक्त्येश तयोपधावता-
मनन्यवृत्त्यानुगृहाण वत्सल ॥ ३८॥
जगदुद्भवस्थितिलयेषु दैवतो
बहुभिद्यमान गुणयाऽऽत्ममायया ।
रचितात्मभेदमतये स्वसंस्थया
विनिवर्तितभ्रमगुणात्मने नमः ॥ ३९॥

The Masters of Yoga (Sanaka and others) said : No one else is dearer to You than he, O Lord, who sees no difference between You, the Soul of the universe, and himself. Nevertheless, be gracious. O Lover of Your devotees, to them (as well) who resort to You with exclusive devotion as to their master. (38)
By Your Māyā, which exhibits a large variety of Guṇas (Sattva etc.), due to the destiny (of the Jivas), You give rise to a sense of diversity (in the people) with regard to Your Self (by assuming a multiplicity of forms such as Brahmā, Viṣṇu and Śiva) for the creation, preservation and destruction of the universe, although in Your own (absolute) state You have cast off from Your Self all motions of diversity as well as the three Guṇas (which are responsible for the same). Obeisance to You. (39)

(38-39)

ब्रह्मोवाच ।

नमस्ते श्रितसत्त्वाय धर्मादीनां च सूतये ।
निर्गुणाय च यत्काष्ठां नाहं वेदापरेऽपि च ॥ ४०॥

Brahmā (Veda Incarnate) said : Hail to You, who take upon Yourself the quality of Sattva (goodness) in order to yield Dharma (righteousness) and the other objects of human pursuit, and are at the same time destitute of all attributes, and whose real nature neither I nor even others know. (40)

(40)

अग्निरुवाच ।

यत्तेजसाहं सुसमिद्धतेजा
हव्यं वहे स्वध्वर आज्यसिक्तम् ।
तं यज्ञियं पञ्चविधं च पञ्चभिः
स्विष्टं यजुर्भिः प्रणतोऽस्मि यज्ञम् ॥ ४१॥

Agni (the god of fire) said : With my flames brightly kindled by Your effulgence I bear (to the gods) the oblations soaked in clarified butter in every good sacrifice. You are Yajña (sacrifice) personified as well as the Protector of sacrifices. You are fivefold in character (in the form of the five varieties* of sacrifices) and are duly worshipped with the five kinds of sacrificial formulas † occurring in the Yajurveda. I bow low to You. (41)

(41)

देवा ऊचुः ।

पुरा कल्पापाये स्वकृतमुदरीकृत्य विकृतं
त्वमेवाद्यस्तस्मिन् सलिल उरगेन्द्राधिशयने ।
पुमान् शेषे सिद्धैर्हृदि विमृशिताध्यात्मपदविः
स एवाद्याक्ष्णोर्यः पथि चरसि भृत्यानवसि नः ॥ ४२॥

The gods (in a body) said : At the end of the (previous) round of creation and before this creation it was You, the first Person, who reposed on the excellent bed of Śeṣa (the lord of serpents) on those waters (that submerged all the three worlds). The selfsame You, the way of whose realization is sought after in their heart (even) by the Siddhas (a class of celestial beings naturally endowed with the eight mystic powers such as Aṇimā and so on), have appeared before our eyes today and protect us, Your dependants (servants) ! (42)

The five varieties of sacrifices are : Agnihotra, Darśa, Paurṇamāsa, Cāturmāsya and Paśusoma.
† The five kinds of sacrificial formulas mentioned in the Śruti are :—

(42)

(1) आश्रवय, (2) श्रीपद, (3) यज, (4) ये यजामहे And (5) बपद्

गन्धर्वा ऊचुः ।

अंशांशास्ते देव मरीच्यादय एते
ब्रह्मेन्द्राद्या देवगणा रुद्रपुरोगाः ।
क्रीडाभाण्डं विश्वमिदं यस्य विभूमन्
तस्मै नित्यं नाथ नमस्ते करवाम ॥ ४३॥

The Gandharvas (celestial musicians) said : These Marīci and other sages as well as the hosts of divinities such as Brahmā (the creator), Indra (the lord of paradise), and others with Rudra at their head, are but rays of Your part manifestations, O shining one. We ever make obeisance to You, infinite Lord, to whom this universe is a mere toy-box. (43)

(43)

विद्याधरा ऊचुः ।

त्वन्माययार्थमभिपद्य कलेवरेऽस्मिन्
कृत्वा ममाहमिति दुर्मतिरुत्पथैः स्वैः ।
क्षिप्तोऽप्यसद्विषयलालस आत्ममोहं
युष्मत्कथामृतनिषेवक उद्व्युदस्येत् ॥ ४४॥

The Vidyādharas (a class of demigods) said : (Even) after attaining the human body, a means of realizing the (highest) object of human pursuit (viz., Mokṣa or final beatitude), the foolish Jīva (embodied soul) regards it as his own, nay, his very self and, though reproached by his own senses, that have strayed from the path of virtue, he longs only for the unreal (illusory) pleasures of sense. He alone who quaffs the nectar of Your stories is able to shake off completely the infatuation of his mind. (44)

(44)

ब्राह्मणा ऊचुः ।

त्वं क्रतुस्त्वं हविस्त्वं हुताशः स्वयं
त्वं हि मन्त्रः समिद्दर्भ पात्राणि च ।
त्वं सदस्यर्त्विजो दम्पती देवता
अग्निहोत्रं स्वधा सोम आज्यं पशुः ॥ ४५॥
त्वं पुरा गां रसाया महासूकरो
दंष्ट्रया पद्मिनीं वारणेन्द्रो यथा ।
स्तूयमानो नदँल्लीलया योगिभि-
र्व्युज्जहर्थ त्रयीगात्र यज्ञक्रतुः ॥ ४६॥
स प्रसीद त्वमस्माकमाकाङ्क्षतां
दर्शनं ते परिभ्रष्टसत्कर्मणाम् ।
कीर्त्यमाने नृभिर्नाम्नि यज्ञेश ते
यज्ञविघ्नाः क्षयं यान्ति तस्मै नमः ॥ ४७॥

The Brāhmaṇas said : You are the sacrifice; You are the offering; You are Yourself the fire (that consumes the offerings poured into it). You are the Mantra (the sacred text recited at the time of pouring the oblations), the sacrificial wood (with which the fire is fed and kept alive), the (sacred) Kuśa grass and the (sacrificial) vessels. And You are the priests superintending, and officiating at, the sacrifice, the sacrificer and his wife, the deity (sought to be propitiated through the sacrifice), the act of offering oblations into the sacred fire, the oblation offered to the manes, the juice extracted from the Soma plant (used as a libation to the gods), clarified butter (also poured into the sacred fire as an offering to the gods) and the sacrificial animal. (45)
Appearing as the mighty Boar, it was You who sportfully lifted the earth out of the depths of the ocean on Your tusks—even as a lordly elephant would lift a lotus plant—roaring and being glorified by the Yogis. Nay, the Vedas constitute Your very body and You are both the institution of sacrifice and the vow to perform a sacrifice. (46)
Therefore, be gracious to us, whose noble undertaking (in the shape of this sacrifice) was interrupted and who were (therefore) longing for Your sight. Interruptions in sacrificial performances disappear when, O Lord of sacrifices, Your name is chanted by men. Hail to You ! (47)

(45-47)

मैत्रेय उवाच ।

इति दक्षः कविर्यज्ञं भद्र रुद्राभिमर्शितम् ।
कीर्त्यमाने हृषीकेशे सन्निन्ये यज्ञभावने ॥ ४८॥
भगवान् स्वेन भागेन सर्वात्मा सर्वभागभुक् ।
दक्षं बभाष आभाष्य प्रीयमाण इवानघ ॥ ४९॥

Maitreya resumed : While Lord Viṣṇu (the Controller of the senses and) the Protector of sacrifices was thus being extolled, the wise Dakṣa, O blessed Vidura, renewed the sacrifice that had been wrecked by Vīrabhadra. (48)
Propitiated as it were by His share of oblations (in the shape of Puroḍāśa offered in three receptacles, vide verse 17 above), O sinless Vidura, the Lord who is the Enjoyer of all oblations, being the Self of all, accosted Dakṣa and spoke to him (as follows). (49)

(48-49)

श्रीभगवानुवाच ।

अहं ब्रह्मा च शर्वश्च जगतः कारणं परम् ।
आत्मेश्वर उपद्रष्टा स्वयन्दृगविशेषणः ॥ ५०॥
आत्ममायां समाविश्य सोऽहं गुणमयीं द्विज ।
सृजन् रक्षन् हरन् विश्वं दध्रे संज्ञां क्रियोचिताम् ॥ ५१॥
तस्मिन् ब्रह्मण्यद्वितीये केवले परमात्मनि ।
ब्रह्मरुद्रौ च भूतानि भेदेनाज्ञोऽनुपश्यति ॥ ५२॥
यथा पुमान् न स्वाङ्गेषु शिरः पाण्यादिषु क्वचित् ।
पारक्यबुद्धिं कुरुते एवं भूतेषु मत्परः ॥ ५३॥
त्रयाणामेकभावानां यो न पश्यति वै भिदाम् ।
सर्वभूतात्मनां ब्रह्मन् स शान्तिमधिगच्छति ॥ ५४॥

The Lord said : The supreme cause of the universe, I am also Brahmā (the creator) and Lord Śiva (the Destroyer of the universe). I am the Self, the Lord and the Witness (of all), self-effulgent and unqualified. (50)
Embracing My own Māyā (deluding potency), consisting of the three Guṇas (modes of Prakṛti), it is I who create, protect and destroy the universe and have assumed (diverse) names (such as Brahmā, Viṣṇu and Śiva) appropriate to My functions, O Brāhmaṇa ! (51)
It is in such a Brahma (the Absolute), the supreme Spirit, who is one without a second, that the ignorant fool views Brahmā, Rudra and other beings as distinct entities. (52)
Just as a man never conceives his own head, hands and other limbs as belonging to anyone else, even so he who is devoted to Me does not regard his fellow-creatures as distant from himself. (53)
He who sees no difference between Us three (Brahmā, Rudra and Myself)—who are identical in essence and the very selves of all living beings—attains (everlasting) peace, O Dakṣa. (54)

(50-54)

मैत्रेय उवाच ।

एवं भगवताऽऽदिष्टः प्रजापतिपतिर्हरिम् ।
अर्चित्वा क्रतुना स्वेन देवानुभयतोऽयजत् ॥ ५५॥
रुद्रं च स्वेन भागेन ह्युपाधावत्समाहितः ।
कर्मणोदवसानेन सोमपानितरानपि ।
उदवस्य सहर्त्विग्भिः सस्नाववभृथं ततः ॥ ५६॥
तस्मा अप्यनुभावेन स्वेनैवावाप्तराधसे ।
धर्म एव मतिं दत्त्वा त्रिदशास्ते दिवं ययुः ॥ ५७॥

Maitreya went on : Thus enlightened by the Lord, Dakṣa (the chief of the lords of created beings) worshipped Śrī Hari through the sacrifice sacred to Himself (viz., the Trikapāleṣṭi), and then the other gods both through the principal and secondary types of sacrifices. (55)
With a concentrated mind he also waited upon Lord Rudra with the share due to Him (in the form of the remains of the sacrifice) and (even so) upon the other gods, including those that drink the Soma juice and those that do not, through the rite called Udavasāna (which is performed at the end of a sacrifice); and, having (thus) concluded the sacrifice, he then performed along with the priests the sacred ablutions known by the name of Avabhṛtha. (56)
And having blessed Dakṣa—who had by his own greatness attained supernatural powers—with devotion to righteousness the gods ascended to heaven. (57)

(55-57)

एवं दाक्षायणी हित्वा सती पूर्वकलेवरम् ।
जज्ञे हिमवतः क्षेत्रे मेनायामिति शुश्रुम ॥ ५८॥
तमेव दयितं भूय आवृङ्क्ते पतिमम्बिका ।
अनन्यभावैकगतिं शक्तिः सुप्तेव पूरुषम् ॥ ५९॥
एतद्भगवतः शम्भोः कर्म दक्षाध्वरद्रुहः ।
श्रुतं भागवताच्छिष्यादुद्धवान्मे बृहस्पतेः ॥ ६०॥
इदं पवित्रं परमीशचेष्टितं
यशस्यमायुष्यमघौघमर्षणम् ।
यो नित्यदाऽऽकर्ण्य नरोऽनुकीर्तये-
द्धुनोत्यघं कौरव भक्तिभावतः ॥ ६१॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
चतुर्थस्कन्धे दक्षयज्ञसन्धानं नाम सप्तमोऽध्यायः ॥ ७॥

Having thus cast off her previous body, Satī, daughter of Dakṣa, was reborn through Menā, the spouse of Himavān (the deity presiding over the Himālaya mountains) : this is what we have heard. (58)
Just as having lain dormant (during the final Dissolution), the Divine Energy, embraces the Lord (at the dawn of the next creation), Ambikā (mother Satī) sought union once more with her beloved Spouse (Lord Śiva), her only resort, exclusively devoted as she was to Him. (59)
This story of Lord Śiva (the Source of Bliss), who wrecked Dakṣa's sacrificial performance, was heard by me from the (great) devotee of the Lord, Uddhava, a disciple of the sage Brhaspati (the preceptor of the gods). (60)
The man who with a feeling of devotion daily listens to and repeats this (most) sanctifying story of Lord Śiva—which confers renown and longevity and wipes out a multitude of sins—shakes off all sin, O Vidura (a descendant of Kuru). (61)

Thus ends the seventh discourse entitled "The revival of Dakṣa's sacrificial performance", in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(58-61)