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2024-04-23, 1:54 PM |
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Chapter
7: The
Sacrifice Performed by Daksha
(1) Maitreya said: 'Lord S'iva thus being pacified
by Lord Brahmâ fully satisfied spoke with a smile, oh
mighty-armed
one. (2) Mahâdeva
said:
'I
do
not
take
offense
at
those
whom
I
regard
as
children,
I
don't
mind oh Lord of the created
beings, I have [just] chastised the
ones who were deluded by the external energy of God. (3) Let there for the
Prajâpati whose head was burned to ashes be the head of a goat and let Bhaga look at his share of the
sacrifice through the eyes of Mitra. (4) Pûshâ
who
led the
sacrifice will have to eat chickpea dough or food chewed for him, but
the godly ones who did grant me a share of the sacrifice will fully
recover. (5) The two arms of the As'vins [the twin
protectors of medicine] and the hands of Pûshâ are there
for those who have to miss those limbs and Bhrigu and the other priests
may have the beard of the goat.'
(6) Maitreya said: 'All who at that moment heard
what the best of the benedictors said, were innerly satisfied
oh dear one, and said: 'Well spoken, well spoken!' (7)
Next Lord S'iva was invited
by the godly ones and the sages headed by Bhrigu and together they with
the Liberal One [S'iva] and the Lord of the Veda [Brahmâ] for the
second time headed for the sacrifice they wanted to perform for
God. (8) After
having performed all that Lord Bhava
had told them to do, they joined
the head of the animal of sacrifice with the body of Daksha.
(9) Proceeding
thus
King Daksha was
under the supervision of Rudra with
that
head
reawakened
from
his
apparent
state
of
unconsciousness,
so
that
he
saw the compassionate Lord standing before him. (10) The
very moment the Prajâpati
saw the Lord who rides the
bull, his by hatred polluted
heart became as clean as a lake [filled by the rains] in autumn. (11)
Although
decided
to pray to Bhava he, with his eyes full of
tears because of the great surge of feelings upon remembering the death
of his daughter, couldn't do so. (12) After he with great effort managed to pacify
his because of love and affection bewildered mind, the Prajâpati
who had come to his senses prayed to the Lord with praise and
straightforward feelings. (13) Daksha
said:
'What
a
great
favor
you
have
done
me
by
punishing
me.
Despite
of the fact that you defeated me,
you, nor Vishnu, oh Fortunate One, ever deny an unqualified brahmin
[like me], so why would he who keeps to his vows
[and performs sacrifices, suffer want]? (14)
Oh great one, the brahmins were first created from the mouth of
Brahmâ in order to disseminate the teachings of self-realization,
the vows and the austerity. Therefore you with a stick
in your hand protect them every
time they are in danger, just like someone who protects his herd. (15) You who by me unaware of your reality was
insulted in the assembly with the arrows of [my] unkind words, do not
really take heed of that. Seeing me sliding down to hell because I
defamed the most respectable one, you saved me out of compassion. I wish you to be
pleased about that
what you did out of your own mercy, your Lordship.'
(16) Maitreya said: 'Daksha thus being forgiven by
Lord
S'iva, with the permission of Lord Brahmâ resumed the performance of the sacrifice together
with
the priests, the ones of
learning and the
others. (17) In
order to be purified from
having been in touch with Vîrabhadra and his men and to perform the sacrifice
meant for Vishnu, the best among the brahmins settled for three kinds
of offerings
[belonging to] the oblation called purodâs'a. (18) Oh
Vidura, the moment the
leader of the Yajña [Daksha] thus sanctified in
meditation offered the clarified butter with the hymns from the Yajur
Veda, Lord Hari appeared, the Supreme Personality. (19)
The effulgence of all present
there was at that moment overshadowed by the brightness [spreading] in
all the ten directions of Him who was carried by the enormous wings of
Garuda [or Stotra]. (20) With
a dark complexion,
garments yellow as gold, a helmet dazzling like the sun, curling
hair bluish
like black bees, a face decorated with earrings, with a conch shell, a
lotus
flower, a disc and arrows, a bow, a club, a sword and shield in His
hands and with His many
golden ornaments, He looked like a
blossoming tree. (21) Garlanded
with
forest
flowers
He
had
His
consort
[Lakshmî]
on
His
chest
and
only
a
small glimpse of His
magnanimous smiling glance was enough to please the entire world. At
His side
yak-tail fans looking like swans were being waved and above Him one saw
a beautiful, moonlike white royal canopy. (22) After they saw Him arriving,
all the demigods and the others
led by Brahmâ, Indra and the three-eyed S'iva, immediately stood up from their seats and
offered their obeisances. (23) They
all outshone by the luster of
His glaring effulgence fell silent
and filled with awe they touched their heads bowing down to pray to
Adhokshaja, the Supreme Personality of Godhead. (24) Even
though His glory is beyond the
comprehension of even the powerful ones of the soul, they now by His
grace seeing His
transcendental form, could offer
their prayers according to their
different
capacities. (25)
Daksha seeking shelter was accepted with his honorable oblations of
sacrifice
for the master of all sacrifices, the supreme preceptor of all
progenitors of mankind who is attended by Nanda and Sunanda [the most
important servants of Nârâyana in Vaikunthha]. With
great pleasure, a subdued mind and with folded hands he then offered
Him his
prayers. (26) Daksha
said:
'You
Lordship
now
fully
present
here
have
returned
from
the
purity
of
Your
heavenly
abode in a perfect transcendence above all mental speculation.
You are
the one
without a second, the fearless controller of all matter, who seemingly
impure are engaged with her
[with Mâyâ] as the overseer
and self-sufficient One.'
(27) The
priests said: 'All of us, not conversant with the truth of Your
Lordship who are free from the influence of the
material world, we who are of an intelligence that because of S'iva's
curse is of too great an attachment
to fruitive activities oh Lord, now know about Your name [Yajña]
that
stands for the arrangement of religious sacrificing moving in the three
departments [of the three Vedas] for the sake of which we are
engaged in the worship of demigods [like the divinity of the sun and
the moon].'
(28) The members of the assembly
said: 'On the path of repeated birth and death we have no place to take
shelter. We are greatly troubled by being bound to this formidable fort
of
time that is infested by ugly snakes and in which the mirage of
the material happiness of having a home and a body constitutes a heavy
burden. When
we have to live by the double ditch of distress and so-called
happiness,
the fear for wild animals, the forest fire of lamentation over the
interest of the ignorant ones and are afflicted with all sorts of
desire, we, with You who gives shelter, enjoy the protection of Your
lotus feet.'
(29) Rudra said: 'Oh supreme
benefactor, when I, desiring fulfillment in the material world, have fixed my
mind
on
Your
precious
lotus
feet
that
are
cherished
and
worshiped
by
the
liberated
sages, I, with a compassion like that of
Yours, attach no value to it when ignorant people speak against me.'
(30) Bhrigu said: 'From Lord Brahmâ down to every other embodied being,
all who, under the influence of the
insurmountable material energy, are bereft of the knowledge of their
original self, are submerged in the darkness of illusion. They
not seeing You as situated
in the self cannot understand
Your situation as the absolute
of reality. Oh Lord, You, as the
friend of the surrendered soul, be
kind to us.'
(31) Brahmâ said: 'When one tries to see
Your person, this original form of Yours cannot be perceived with the
help of the different [sensual] virtues of respect for acquiring
knowledge, for You who constitute the basis of the knowledge and
objectivity of the material qualities must be regarded as differing
from that what is made of material energy.'
(32) Indra said: 'This transcendental
form oh Infallible One, which is there for the welfare of the universe,
is a cause of pleasure to the mind and eye, for You, possessing
the eight weapons held up by Your arms, punish those who are hostile
towards Your devotees.'
(33) The wives of the attendants of
the sacrifice said: 'This worshiping in sacrifice as arranged by
Brahmâ was devastated by Lord S'iva. May today the beauty of Your
lotuslike vision oh Lord of sacrifice, sanctify the sacrifice that by
the anger
against Daksha became as still as the dead bodies
of the
sacrificial animals.'
(34) The sages said: 'How wonderful oh Supreme
Lord,
are Your activities to which You, in the
exercise of Your potencies, are never attached. Nor is Your Lordship
attached to the mercy of Your obedient servant, the Goddess of Fortune
Lakshmî, for the grace of whom one is of worship.'
(35) The perfected ones prayed:
'The elephant of the mind that scorched by the forest fire of [sensual]
afflictions is thirsty, having plunged in the river of the pure nectar
of Your pastimes no longer
remembers that misery and never wishes to come out, just like someone who merged with the Absolute.'
(36) The wife of Daksha said: 'Be
pleased my Lord
with my respects for Your auspicious appearance oh abode of the
Goddess. With Lakshmî as Your wife You protect us. Our arena
knows no beauty without Your arms oh controller, just like a headless
person doesn't look good with only a trunk.'
(37) The local rulers said: 'We doubt whether we
can see You with our material senses. You, revealing Your eternal
form, we regard as the inner witness by whose grace the entire illusory
world can be seen oh possessor of all, for You
appear with the elements as the sixth one to the five of the senses.'
(38) The great ones of yoga said:
'They who deeming no one as dear as You, see themselves
as existing in You and not as separate from You, the Supersoul of
all beings oh master, are very dear to You. And how much more You don't
value absolutely the faith of those souls oh Lord, who devoted
therewith are of
worship oh loving parent? (39) We
offer our obeisances to Him who
by His personal appearance by means of His material potency determined the fate of each living entity depending his specific
inclinations,
He who appeared differently with the many material qualities for the
sake of the creation, maintenance and annihilation of the material
world and
who in His absolute state turned away from the interaction of the modes
of matter.'
(40) The Vedas in person declared:
'Our respects unto You transcendental
to
the
modes
of
nature
who are
the shelter of the quality of goodness
and the source of the austerity and penance in all religions. I nor
anyone else really
knows You or Your situation.'
(41) Agni, the fire god said: 'By Your effulgence I
am as luminous as the greatest fire and may accept in sacrifice the
five
kinds of offerings mixed with butter; I offer my obeisances to
Yajña, the protector of the sacrifices, worshiped by means of
the five kinds of hymns of the Veda.'
(42) The godly ones said: 'Formerly at
the time of the devastation of the era [kalpa] when You as the
Original Personality rested in
the
water
and
lied
down on the
snake bed Ananta S'esha, You withdrew into Your abdomen that what You had
created and was estranged from You.
You upon whom the liberated souls in
their hearts meditate in philosophical speculations, we now see present here before our two eyes moving on the path of
the protection of us Your servants.'
(43) The denizens of heaven said:
'Marîci and the great sages under the direction of Brahmâ
and Indra and the divinity led by S'iva, are to be seen as parts and
parcels of Your body oh God; may we unto the Supreme Almighty One
for whom
this whole creation is just a plaything oh Lord, always be of respect
and offer You our obeisances.'
(44) The Vidyâdharas [lovers of knowledge]
said: 'After with Your external potency having obtained the human body
and with dwelling in the body, thinking in terms of
'I 'and 'mine', having
misidentified himself with it, the
ignorant
person
who
takes
the
body
for
himself
and
is
distracted by
material possessions, also follows the
wrong roads of seeking happiness
in
sense objects, but relishing
the nectar of
Your topics he can be
delivered, even when he drifted
far away from that position.'
(45) The brahmins
said: 'You are
the sacrifice, the offering of the clarified butter, the fire in
person; You are the mantras, the fuel, the kus'a grass [to sit on] and
the pots; You are the members of the assembly, the priests, the leader
of the Yajña and his wife, the demigods and the sacred
fire ceremony, the offering to the forefathers, the soma plant,
the clarified butter itself and the sacrificial animal [see also B.G.
4:
24]. (46) In
the past it was You who as the
great boar incarnation
[see
canto 3.13] from within the waters lifted
the world up on Your tusks the
way an elephant picks up a lotus.
Very easily
the vibration was caught by great sages like Sanaka as an offering
of prayers in the form of a sacrifice oh knowledge of the Vedas in
person. (47) You
as
that
same
person
we
ask
to
be
pleased
with us who
failing in performing the sacrifices
are
awaiting
Your
audience.
When
one
sings
Your
holy
names
oh
Lord of
Sacrifice, one manages to overcome obstacles. Unto You our respectful
obeisances.'
(48) Maitreya said: 'Oh blessed one, with
Hrishîkes'a [Vishnu as the Lord of the senses], the protector of
sacrifices, thus being glorified, Daksha, having learned, arranged to
resume the sacrifice that was devastated by Vîrabhadra. (49) Oh sinless one, Lord Vishnu, the Supersoul
of
all beings and enjoyer of all sacrifices having received His
share, was
satisfied and then addressed Daksha. (50)
The Supreme Lord [Vishnu]
said: 'I,
Brahmâ and also Lord S'iva, do not differ [essentially] in
being the supreme
cause and Supersoul, the witness and the self-sufficient one of the
material manifestation. (51) I, having entered my own external
energy that is composed of the modes of nature oh twice-born one,
[thus]
create,
maintain and annihilate the cosmic manifestation and assume a name
appropriate to My activities. (52) Someone not conversant with this thinks that
Brahmâ, S'iva and the
living beings exist in separation and departs [impersonally in
disregard of Me] from the notion
of the one Supreme Self, the Supreme Brahman that is without a
second. (53) The
way a person never supposes that
his head, hands and other parts of his body would have a separate
existence, My devotee neither supposes that the living beings would
exist separately. (54) He
who does
not
consider the three [of Us]
who constitute the one nature of
the Supersoul of all living beings
as separate [entities] oh brahmin, achieves peace.'
(55) Maitreya said: 'The foremost of all
progenitors [Daksha] thus being addressed by the Supreme Lord Hari,
after
worshiping Him with due ceremony next
worshiped the demigods [Brahmâ and S'iva] individually. (56) After with a concentrated
mind having granted Lord S'iva his share of the sacrifice and he
together with the priests in order to round it off also had paid respect to the God-conscious and the other ones assembled
there, he took the concluding [avabhritha]
bath. (57) When
he thus on the basis of his own
belief had achieved the perfection of religious dutifulness, those
three servants of God who thus had inspired with
intelligence, left for their heavenly abodes. (58)
Satî, Daksha's daughter was, after formerly having given up her
body, born from the wife of Menâ [or Menakâ] who lives
in the Himalayas, so I've heard. (59)
As S'iva's beloved one, Ambikâ [Durgâ or
Satî], who felt no attraction for an other man, was sure to
accept him again as her husband. For her he was the one goal, the
original masculinity of the person that lies dormant
in the external, feminine energy [of matter]. (60) This
story about S'ambhu [Lord S'iva as the Lord of all living beings] who
destroyed Daksha's sacrifice, I heard from a great devotee and
disciple of Brihaspati: Uddhava.
(61)
The person who, after having heard about these pure activities of the
Lord, always with faith and devotion also recounts them, will find
fame, longevity and, being freed
from material contamination, find the
destruction
of
his
sins,
oh
descendant
of
Kuru.'
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