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2024-04-20, 6:40 AM |
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Chapter 6: Brahmâ Satisfies Lord S'iva
(1-2) Maitreya
said:
'After
all
the
demigods by
the soldiers of Rudra were
defeated with tridents, spears, swords, bludgeons and hammers, they
with all their limbs injured together with all the priests and other
members of the assembly in great fear offered Lord
Brahmâ their obeisances and
reported the events to
him in detail. (3) Knowing beforehand of the certainty of these events,
the
Lord born from the lotus flower [Brahmâ] and
Nârâyana, the Supersoul of the entire universe [Vishnu] had
not attended the sacrifice of Daksha. (4) Hearing
what
had
happened
Lord
Brahmâ
said:
'A
great
personality
has
been
offended
and
that
is,
given
the
wish to live in agreement, generally not conducive to your
happiness. (5)
Despite of having committed these offenses in denying Lord S'iva his
share in the offerings, you will all quickly find his mercy
if you without any mental reservations satisfy him by taking to the shelter of his lotus feet. (6) You
cannot expect to be able
to continue with the sacrifice if you do not forthwith beg for the
pardon of the god of all worlds and their controllers
whom you have angered; being
deprived of his wife, his heart was most upset by the unkind words
[spoken to him]. (7)
Neither I, nor Indra, nor all of you and others who have a material
body, nor even the sages who know the real extent of his strength
and power, have an inkling of what it means to dare a thing like that
with him, he who relies on the soul only.'
(8) After
thus
having instructed the godly ones Lord Brahmâ went away with in
his wake the forefathers and the leaders of the people whom he took
from his own place to the abode of Lord S'iva, Kailâsa, the best
of all mountains that is so dear to the master. (9)
[The place] enjoyed by Kinnaras, Gandharvas, and Apsaras [the
residents and singers of heaven and their wives] is populated by the perfected ones [or Siddhas] who differ from other people
[or are gifted] by birth, by austerity,
by
their
use
of
herbs
or
by
practicing
mantras
in
yoga. (10) The
mountain range home to a
diversity of deer is replete
with all kinds of precious stones
and is grown by trees, creepers and a diversity of other plants. (11) The
mountain
peaks
with
their
crystal
clear
waterfalls
have
various
caves
that
accommodate
the
mystics
who
sport
there with their loving wives. (12) Resounding
with
the
cries of peacocks
and the humming of bees blind of intoxication, there is the continuous
song of cuckoos and chirping of other birds. (13) With
the elephants moving the mountain itself seems to be moving, with
the sounds of the waterfalls the mountain itself seems to resound and
with the trees that yield to
all desires the mountain itself seems to be stretching its arms calling
for
the birds. (14-15) The
mountain is further beautified by mandâra, pârijâta,
sarala (pine) and
tamâla trees, s'âla and tâla, kovidâra,
âsana and arjuna trees, cûtas (mango), kadambas,
dhûli-kadambas and nâgas, punnâgas and campakas and
one also sees there trees like pâthalas, as'okas, bakulas, kundas
and kurabakas. (16) And it is also adorned with golden colored
lotuses, the cinnamon tree and the mâlatî,
kubja, mallikâ and mâdhavî. (17) With kata, jackfruit, julara and banyan
trees, plakshas, nyagrodhas and trees producing asafoetida, there are
also betelnut trees, pûgas,
râjapûgas
and
jambus
[black
berries
and
greenery
alike].
(18)
Offering a variety of trees like kharjûras,
âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich
with venu-kîcakaih and kîcaka [different sorts of bamboo]. (19-20) Kumuda, utpala, kahlâra and
s'atapatra lotuses cover the lakes of the forests which, filled with
the sweet whispers of flocks of birds, harbor deer, monkeys, boars,
cats,
bears, s'alyakas, forest cows and asses, tigers, smaller deer and
buffaloes and such. (21) It is
enjoyed by different types of deer like the karnântras,
ekapadas, as'vâsyas, vrikas and kastûrîs and has
groups of banana trees near the
sandy banks of the beautiful
hillside lakes filled with lotuses.
(22) The devoted ones saw the waters of
lake Alakanandâ carrying the flavor of Satî who bathed
there and they were struck
with wonder about that mountain of the Lord of Ghosts. (23)
There at
Alakâ ['uncommonly beautiful'] they saw the region with the
forest
named Saugandhika ['full of fragrance'], which carried that name
because of the species of lotus flowers one finds there. (24)
And the two rivers the
Nandâ and Alakanandâ
flowing close to the abode of the feet of the master were even holier because of the dust of the
lotus feet. (25) Dear ruler, in both the rivers the
celestial damsels descended coming from their dwellings after their
lovemaking
in order to play there with their husbands and splatter each other with
the water. (26) The two streams having turned yellow because
of the kunkum powder [that washed from their breasts] make the
elephants and their females
who take a bath there drink from the water, even though they aren't
thirsty. (27) The heavenly homes enjoyed by the wives
of the virtuous ones were bedecked with countless valuable
jewels, pearls
and gold which made them look like clouds in the sky brightened by the
flashes of
lightening.
(28) Passing
through the
Saugandhika forest that was so attractive with its variety of trees
yielding to all desires with
its flowers, fruits and leaves, they reached the abode of
the Lord of the Yakshas. (29) There
they
saw the beauty of many birds with red necks whose sounds mixed
with the humming of bees as also lakes with groups of swans and
most precious lotus flowers. (30) The
breeze
of
the
sandalwood
trees
made
the
wild
elephants
flock
together
and
stimulated
the
minds
of
the wives of the virtuous ones over and
over. (31) The staircases leading to the bathing
places
full of lotuses, used by the ones faithful to the divine personality
[the Kimpurushas], were made of vaidûrya stone and as soon as
they saw them they spotted a banyan tree nearby. (32) At
a
height of thousands of feet it spread out its branches over a quarter
of the foot of the mountain, casting a fine cooling shadow. It had no
birds nesting in it. (33) Underneath the tree the godly
ones saw Lord S'iva, the shelter of many a great sage desiring
liberation,
sitting there as grave as eternal time in having given up his wrath. (34) Saintly
liberated
souls
like
the
Kumâras
headed
by
Sanandana
and
Kuvera,
the
master
of
the
Guhyakas
and Râkshasas, sat there in praise
around the solemn and serene Lord.
(35) They
saw
him
there
as
the
master
of
the
senses,
the knowledge of austerity
and the path of yoga, as the friend of the whole world who with his
complete love is the blessing for all. (36) He
could be recognized as the
one desired by the ascetics: with ashes, a staff, matted hair, seated
on
an antelope skin, the reddish hue of his body and the crescent moon on
his head. (37) With a
mattress of darbha straw below him he before an audience of all sages
conversed
with Nârada about eternality and the Absolute Truth. (38) He
had
placed
his
left
foot
over
his
right
thigh
and
with
his
right hand resting
on
his
knee
holding his
prayer beads, he gesticulated in
argument. (39) With
his knee thus fixed leaning and absorbed in the trance of spiritual
bliss he as the first thinker among
the wise received there the respects of the other sages and rulers of
the different worlds who had
folded their hands. (40) But
when
Lord
S'iva saw that the self born
one,
Lord Brahmâ, had arrived accompanied by the best of the
enlightened and unenlightened, he whose
feet
were
worshiped
stood up and bowed his
head just like Vishnu did when He as Vâmanadeva welcomed
Kas'yapa. (41) And
so
the
other
perfected
ones
and
great
rishis did who from all sides followed the example of
their Lord in offering
obeisances. After that demonstration of respect for Lord S'iva, Lord Brahmâ addressed him with a smile.
(42) Brahmâ
said:
'I
know
you
as
the
controller
of
the
entire
manifestation
of
the
cosmic
creation,
as the potency of both the seed [of the father] and the
womb [of the mother] and as the one
auspicious and supreme who is immaterial
and
free from change. (43) The
way a spider manages its
web oh Fortunate One, you with
the embodiment of your auspicious energy create, maintain and destroy this universe. (44)
In order to protect the benefits of dharma and artha [religion
and economy] you empowered Daksha to realize [the system of] sacrifices
and
settle the respect for that what binds the people [the varnâs'rama
system] and to which the brahmins are
vowed
with the highest regard. (45) Oh
auspicious
one, the deeds of him who strives to do good lead to the
higher worlds, the heavens and the
transcendental realm while someone who is of inaupicious deeds awaits a
ghastly hell. How can it be that for some these results are the exact
opposite? (46) With
devotees who in
full surrender at your feet perfectly recognize you as present in all
kinds of
living beings and who from the Supreme position make no difference
between
living beings, practically never the anger is found that one finds
with animalistic types of people.
(47) Those
who have given up on the
heart, look for results and
think that everything is different, can't
stand it
when others are faring well and are
always angry with others and hurt with harsh words. They do not need
to be killed by you because they are killed by providence already. (48) When
materialists at some places [allotted to Kalî see 1.17: 36] bewildered by
the insurmountable, illusory energy of the Great Blue One
[the Lord as Pushkaranâbha] see matters [of right and wrong]
differently, saintly
persons out of their compassion will never use their prowess [against
them] but be merciful
instead, for everything is arranged by fate. (49) Oh
your Lordship, since the intelligence of you, the seer and knower of
all, is never affected by that great potency of the Supreme Person His
material energy [or mâyâ], you should in this case strive to be of mercy
with those who are bewildered at
heart because of that same
illusory energy that attracts them to karmic activities. (50)
Lord
S'iva, you who would partake in the result of Daksha's now unfinished
sacrifice, did what you had to do in putting an end to the sacrificial
ceremony of his bad priests and destroyed everything. Because
they
didn't grant you, who bestow the results, your share
of the sacrifice, you have the right to take what's yours. (51) Let
the
performer
Daksha
get
his
life
back,
let
Bhagadeva
get
his
eyes back, let Bhrigu grow his mustache
back and
let Pûsâ have his row of teeth as before. (52) Let the God-conscious whose limbs were
broken and the priests who suffered from the weapons and stones, this
very moment by your grace oh angered one, recover from their
injuries. (53) Oh Rudra, let the portion of whatever
is
left of this sacrifice be yours my dear Lord, so that the sacrificial
ceremony today may find its completeness oh destroyer of the yajña.'
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