sadā vidviṣator evaṁ
kālo vai dhriyamāṇayoḥ
maitreyaḥ uvāca — Maitreya said; sadā — constantly; vidviṣatoḥ — the tension; evam — in this manner; kālaḥ — time; vai — certainly; dhriyamāṇayoḥ — continued to bear; jāmātuḥ — of the son-in-law; śvaśurasya — of the father-in-law; api — even; su-mahān — a very great; aticakrame — passed.
Maitreya continued: In this manner the tension between the father-in-law and son-in-law, Dakṣa and Lord Śiva, continued for a considerably long period.
yadābhiṣikto dakṣas tu
ādhipatye smayo ’bhavat
yadā — when; abhiṣiktaḥ — appointed; dakṣaḥ — Dakṣa; tu — but; brahmaṇā — by Brahmā; parameṣṭhinā — the supreme teacher; prajāpatīnām — of the Prajāpatis; sarveṣām — of all; ādhipatye — as the chief; smayaḥ — puffed up; abhavat — he became.
When Lord Brahmā appointed Dakṣa the chief of all the Prajāpatis, the progenitors of population, Dakṣa became very much puffed up.
iṣṭvā sa vājapeyena
brahmiṣṭhān abhibhūya ca
iṣṭvā — after performing; saḥ — he (Dakṣa); vājapeyena — with a vājapeya sacrifice; brahmiṣṭhān — Śiva and his followers; abhibhūya — neglecting; ca — and; bṛhaspati-savam — the bṛhaspati-sava; nāma — called; samārebhe — began; kratu-uttamam — the best of sacrifices.
Dakṣa began a sacrifice named vājapeya, and he became excessively confident of his support by Lord Brahmā. He then performed another great sacrifice, named bṛhaspati-sava.
tasmin brahmarṣayaḥ sarve
tat-patnyaś ca sa-bhartṛkāḥ
tasmin — in that (sacrifice); brahma-ṛṣayaḥ — the brahmarṣis; sarve — all; devarṣi — the devarṣis; pitṛ — ancestors; devatāḥ — demigods; āsan — were; kṛta-svasti-ayanāḥ — were very nicely decorated with ornaments; tat-patnyaḥ — their wives; ca — and; sa-bhartṛkāḥ — along with their husbands.
While the sacrifice was being performed, many brahmarṣis, great sages, ancestral demigods and other demigods, their wives all very nicely decorated with ornaments, attended from different parts of the universe.
tad upaśrutya nabhasi
satī dākṣāyaṇī devī
vrajantīḥ sarvato digbhya
patiṁ bhūta-patiṁ devam
tat — then; upaśrutya — hearing; nabhasi — in the sky; khe-carāṇām — of those who were flying in the air (the Gandharvas); prajalpatām — the conversation; satī — Satī; dākṣāyaṇī — the daughter of Dakṣa; devī — the wife of Śiva; pitṛ-yajña-mahā-utsavam — the great festival of sacrifice performed by her father; vrajantīḥ — were going; sarvataḥ — from all; digbhyaḥ — directions; upadeva-vara-striyaḥ — the beautiful wives of the demigods; vimāna-yānāḥ — flying in their airplanes; sa-preṣṭhāḥ — along with their husbands; niṣka-kaṇṭhīḥ — having nice necklaces with lockets; su-vāsasaḥ — dressed in fine clothing; dṛṣṭvā — seeing; sva-nilaya-abhyāśe — near her residence; lola-akṣīḥ — having beautiful glittering eyes; mṛṣṭa-kuṇḍalāḥ — nice earrings; patim — her husband; bhūta-patim — the master of the bhūtas; devam — the demigod; autsukyāt — from great anxiety; abhyabhāṣata — she spoke.
The chaste lady Satī, the daughter of Dakṣa, heard the heavenly denizens flying in the sky conversing about the great sacrifice being performed by her father. When she saw that from all directions the beautiful wives of the heavenly denizens, their eyes very beautifully glittering, were near her residence and were going to the sacrifice dressed in fine clothing and ornamented with earrings and necklaces with lockets, she approached her husband, the master of the bhūtas, in great anxiety, and spoke as follows.
prajāpates te śvaśurasya sāmprataṁ
niryāpito yajña-mahotsavaḥ kila
vayaṁ ca tatrābhisarāma vāma te
yady arthitāmī vibudhā vrajanti hi
satī uvāca — Satī said; prajāpateḥ — of Dakṣa; te — your; śvaśurasya — of your father-in-law; sāmpratam — nowadays; niryāpitaḥ — has been started; yajña-mahā-utsavaḥ — a great sacrifice; kila — certainly; vayam — we; ca — and; tatra — there; abhisarāma — may go; vāma — O my dear Lord Śiva; te — your; yadi — if; arthitā — desire; amī — these; vibudhāḥ — demigods; vrajanti — are going; hi — because.
Satī said: My dear Lord Śiva, your father-in-law is now executing great sacrifices, and all the demigods, having been invited by him, are going there. If you desire, we may also go.
tasmin bhaginyo mama bhartṛbhiḥ svakair
dhruvaṁ gamiṣyanti suhṛd-didṛkṣavaḥ
ahaṁ ca tasmin bhavatābhikāmaye
sahopanītaṁ paribarham arhitum
tasmin — in that sacrifice; bhaginyaḥ — sisters; mama — my; bhartṛbhiḥ — with their husbands; svakaiḥ — their own; dhruvam — surely; gamiṣyanti — will go; suhṛt-didṛkṣavaḥ — desiring to meet the relatives; aham — I; ca — and; tasmin — in that assembly; bhavatā — with you (Lord Śiva); abhikāmaye — I desire; saha — with; upanītam — given; paribarham — ornaments of decoration; arhitum — to accept.
I think that all my sisters must have gone to this great sacrificial ceremony with their husbands just to see their relatives. I also desire to decorate myself with the ornaments given to me by my father and go there with you to participate in that assembly.
tatra svasṝr me nanu bhartṛ-sammitā
mātṛ-ṣvasṝḥ klinna-dhiyaṁ ca mātaram
drakṣye cirotkaṇṭha-manā maharṣibhir
unnīyamānaṁ ca mṛḍādhvara-dhvajam
tatra — there; svasṝḥ — own sisters; me — my; nanu — surely; bhartṛ-sammitāḥ — along with their husbands; mātṛ-svasṝḥ — the sisters of my mother; klinna-dhiyam — affectionate; ca — and; mātaram — mother; drakṣye — I shall see; cira-utkaṇṭha-manāḥ — being very anxious for a long time; mahā-ṛṣibhiḥ — by great sages; unnīyamānam — being raised; ca — and; mṛḍa — O Śiva; adhvara — sacrifice; dhvajam — flags.
My sisters, my mother’s sisters and their husbands, and other affectionate relatives must be assembled there, so if I go I shall be able to see them, and I shall be able to see the flapping flags and the performance of the sacrifice by the great sages. For these reasons, my dear husband, I am very much anxious to go.
tvayy etad āścaryam ajātma-māyayā
vinirmitaṁ bhāti guṇa-trayātmakam
tathāpy ahaṁ yoṣid atattva-vic ca te
dīnā didṛkṣe bhava me bhava-kṣitim
tvayi — in you; etat — this; āścaryam — wonderful; aja — O Lord Śiva; ātma-māyayā — by the external energy of the Supreme Lord; vinirmitam — created; bhāti — appears; guṇa-traya-ātmakam — being an interaction of the three modes of material nature; tathā api — even so; aham — I; yoṣit — woman; atattva-vit — not conversant with the truth; ca — and; te — your; dīnā — poor; didṛkṣe — I wish to see; bhava — O Lord Śiva; me — my; bhava-kṣitim — place of birth.
This manifested cosmos is a wonderful creation of the interaction of the three material modes, or the external energy of the Supreme Lord. This truth is fully known to you. Yet I am but a poor woman, and, as you know, I am not conversant with the truth. Therefore I wish to see my birthplace once more.
paśya prayāntīr abhavānya-yoṣito
’py alaṅkṛtāḥ kānta-sakhā varūthaśaḥ
yāsāṁ vrajadbhiḥ śiti-kaṇṭha maṇḍitaṁ
nabho vimānaiḥ kala-haṁsa-pāṇḍubhiḥ
paśya — just see; prayāntīḥ — going; abhava — O never-born; anya-yoṣitaḥ — other women; api — certainly; alaṅkṛtāḥ — ornamented; kānta-sakhāḥ — with their husbands and friends; varūthaśaḥ — in large numbers; yāsām — of them; vrajadbhiḥ — flying; śiti-kaṇṭha — O blue-throated one; maṇḍitam — decorated; nabhaḥ — the sky; vimānaiḥ — with airplanes; kala-haṁsa — swans; pāṇḍubhiḥ — white.
O never-born, O blue-throated one, not only my relatives but also other women, dressed in nice clothes and decorated with ornaments, are going there with their husbands and friends. Just see how their flocks of white airplanes have made the entire sky very beautiful.
kathaṁ sutāyāḥ pitṛ-geha-kautukaṁ
niśamya dehaḥ sura-varya neṅgate
anāhutā apy abhiyanti sauhṛdaṁ
bhartur guror deha-kṛtaś ca ketanam
katham — how; sutāyāḥ — of a daughter; pitṛ-geha-kautukam — the festival in the house of her father; niśamya — hearing; dehaḥ — the body; sura-varya — O best of the demigods; na — not; iṅgate — disturbed; anāhutāḥ — without being called; api — even; abhiyanti — goes; sauhṛdam — a friend; bhartuḥ — of the husband; guroḥ — of the spiritual master; deha-kṛtaḥ — of the father; ca — and; ketanam — the house.
O best of the demigods, how can the body of a daughter remain undisturbed when she hears that some festive event is taking place in her father’s house? Even though you may be considering that I have not been invited, there is no harm if one goes to the house of one’s friend, husband, spiritual master or father without invitation.
tan me prasīdedam amartya vāñchitaṁ
kartuṁ bhavān kāruṇiko batārhati
tvayātmano ’rdhe ’ham adabhra-cakṣuṣā
nirūpitā mānugṛhāṇa yācitaḥ
tat — therefore; me — unto me; prasīda — please be kind; idam — this; amartya — O immortal lord; vāñchitam — desire; kartum — to do; bhavān — Your Honor; kāruṇikaḥ — kind; bata — O lord; arhati — is able; tvayā — by you; ātmanaḥ — of your own body; ardhe — in the half; aham — I; adabhra-cakṣuṣā — having all knowledge; nirūpitā — am situated; mā — to me; anugṛhāṇa — please show kindness; yācitaḥ — requested.
O immortal Śiva, please be kind towards me and fulfill my desire. You have accepted me as half of your body; therefore please show kindness towards me and accept my request.
evaṁ giritraḥ priyayābhibhāṣitaḥ
pratyabhyadhatta prahasan suhṛt-priyaḥ
saṁsmārito marma-bhidaḥ kuvāg-iṣūn
yān āha ko viśva-sṛjāṁ samakṣataḥ
ṛṣiḥ uvāca — the great sage Maitreya said; evam — thus; giritraḥ — Lord Śiva; priyayā — by his dear wife; abhibhāṣitaḥ — being spoken to; pratyabhyadhatta — replied; prahasan — while smiling; suhṛt-priyaḥ — dear to the relatives; saṁsmāritaḥ — remembering; marma-bhidaḥ — heart piercing; kuvāk-iṣūn — malicious words; yān — which (words); āha — said; kaḥ — who (Dakṣa); viśva-sṛjām — of the creators of the universal manifestation; samakṣataḥ — in the presence.
The great sage Maitreya said: Lord Śiva, the deliverer of the hill Kailāsa, having thus been addressed by his dear wife, replied smilingly, although at the same time he remembered the malicious, heart-piercing speeches delivered by Dakṣa before the guardians of the universal affairs.
tvayoditaṁ śobhanam eva śobhane
anāhutā apy abhiyanti bandhuṣu
te yady anutpādita-doṣa-dṛṣṭayo
śrī-bhagavān uvāca — the great lord replied; tvayā — by you; uditam — said; śobhanam — is true; eva — certainly; śobhane — my dear beautiful wife; anāhutāḥ — without being invited; api — even; abhiyanti — go; bandhuṣu — among friends; te — those (friends); yadi — if; anutpādita-doṣa-dṛṣṭayaḥ — not finding fault; balīyasā — more important; anātmya-madena — by pride caused by identification with the body; manyunā — by anger.
The great lord replied: My dear beautiful wife, you have said that one may go to a friend’s house without being invited, and this is true, provided such a friend does not find fault with the guest because of bodily identification and thereby become angry towards him.
satāṁ guṇaiḥ ṣaḍbhir asattametaraiḥ
smṛtau hatāyāṁ bhṛta-māna-durdṛśaḥ
stabdhā na paśyanti hi dhāma bhūyasām
vidyā — education; tapaḥ — austerity; vitta — wealth; vapuḥ — beauty of body, etc; vayaḥ — youth; kulaiḥ — with heritage; satām — of the pious; guṇaiḥ — by such qualities; ṣaḍbhiḥ — six; asattama-itaraiḥ — having the opposite result to those who are not great souls; smṛtau — good sense; hatāyām — being lost; bhṛta-māna-durdṛśaḥ — blind due to pride; stabdhāḥ — being proud; na — not; paśyanti — see; hi — for; dhāma — the glories; bhūyasām — of the great souls.
Although the six qualities education, austerity, wealth, beauty, youth and heritage are for the highly elevated, one who is proud of possessing them becomes blind, and thus he loses his good sense and cannot appreciate the glories of great personalities.
gṛhān pratīyād anavasthitātmanām
ye ’bhyāgatān vakra-dhiyābhicakṣate
na — not; etādṛśānām — like this; sva-jana — kinsmen; vyapekṣayā — depending on that; gṛhān — in the house of; pratīyāt — one should go; anavasthita — disturbed; ātmanām — mind; ye — those; abhyāgatān — guests; vakra-dhiyā — with a cold reception; abhicakṣate — looking at; āropita-bhrūbhiḥ — with raised eyebrows; amarṣaṇa — angry; akṣibhiḥ — with the eyes.
One should not go to anyone’s house, even on the consideration of his being a relative or a friend, when the man is disturbed in his mind and looks upon the guest with raised eyebrows and angry eyes.
tathāribhir na vyathate śilīmukhaiḥ
śete ’rditāṅgo hṛdayena dūyatā
svānāṁ yathā vakra-dhiyāṁ duruktibhir
divā-niśaṁ tapyati marma-tāḍitaḥ
tathā — so; aribhiḥ — enemy; na — not; vyathate — is hurt; śilīmukhaiḥ — by the arrows; śete — rests; ardita — aggrieved; aṅgaḥ — a part; hṛdayena — by the heart; dūyatā — grieving; svānām — of relatives; yathā — as; vakra-dhiyām — deceitful; duruktibhiḥ — by harsh words; divā-niśam — day and night; tapyati — suffers; marma-tāḍitaḥ — one whose feelings are hurt.
Lord Śiva continued: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one’s heart day and night.
vyaktaṁ tvam utkṛṣṭa-gateḥ prajāpateḥ
priyātmajānām asi subhru me matā
tathāpi mānaṁ na pituḥ prapatsyase
mad-āśrayāt kaḥ paritapyate yataḥ
vyaktam — it is clear; tvam — you; utkṛṣṭa-gateḥ — having the best behavior; prajāpateḥ — of Prajāpati Dakṣa; priyā — the pet; ātmajānām — of the daughters; asi — you are; subhru — O you with the beautiful eyebrows; me — my; matā — considered; tathā api — yet; mānam — honor; na — not; pituḥ — from your father; prapatsyase — you will meet with; mat-āśrayāt — from connection with me; kaḥ — Dakṣa; paritapyate — is feeling pain; yataḥ — from whom.
My dear white-complexioned wife, it is clear that of the many daughters of Dakṣa you are the pet, yet you will not be honored at his house because of your being my wife. Rather, you will be sorry that you are connected with me.
akalpa eṣām adhiroḍhum añjasā
paraṁ padaṁ dveṣṭi yathāsurā harim
pāpacyamānena — burning; hṛdā — with a heart; ātura-indriyaḥ — who is distressed; samṛddhibhiḥ — by the pious reputation, etc; pūruṣa-buddhi-sākṣiṇām — of those who are always absorbed in thought of the Supreme Lord; akalpaḥ — being unable; eṣām — of those persons; adhiroḍhum — to rise; añjasā — quickly; param — merely; padam — to the standard; dveṣṭi — envy; yathā — as much as; asurāḥ — the demons; harim — the Supreme Personality of Godhead.
One who is conducted by false ego and thus always distressed, both mentally and sensually, cannot tolerate the opulence of self-realized persons. Being unable to rise to the standard of self-realization, he envies such persons as much as demons envy the Supreme Personality of Godhead.
vidhīyate sādhu mithaḥ sumadhyame
prājñaiḥ parasmai puruṣāya cetasā
guhā-śayāyaiva na deha-mānine
pratyudgama — standing up from one’s seat; praśrayaṇa — welcoming; abhivādanam — obeisances; vidhīyate — are intended; sādhu — proper; mithaḥ — mutually; su-madhyame — my dear young wife; prājñaiḥ — by the wise; parasmai — unto the Supreme; puruṣāya — unto the Supersoul; cetasā — with the intelligence; guhā-śayāya — sitting within the body; eva — certainly; na — not; deha-mānine — to the person identifying with the body.
My dear young wife, certainly friends and relatives offer mutual greetings by standing up, welcoming one another and offering obeisances. But those who are elevated to the transcendental platform, being intelligent, offer such respects to the Supersoul, who is sitting within the body, not to the person who identifies with the body.
sattvaṁ viśuddhaṁ vasudeva-śabditaṁ
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me namasā vidhīyate
sattvam — consciousness; viśuddham — pure; vasudeva — Vasudeva; śabditam — known as; yat — because; īyate — is revealed; tatra — there; pumān — the Supreme Person; apāvṛtaḥ — without any covering; sattve — in consciousness; ca — and; tasmin — in that; bhagavān — the Supreme Personality of Godhead; vāsudevaḥ — Vāsudeva; hi — because; adhokṣajaḥ — transcendental; me — by me; namasā — with obeisances; vidhīyate — worshiped.
I am always engaged in offering obeisances to Lord Vāsudeva in pure Kṛṣṇa consciousness. Kṛṣṇa consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vāsudeva, is revealed without any covering.
tat te nirīkṣyo na pitāpi deha-kṛd
dakṣo mama dviṭ tad-anuvratāś ca ye
yo viśvasṛg-yajña-gataṁ varoru mām
anāgasaṁ durvacasākarot tiraḥ
tat — therefore; te — your; nirīkṣyaḥ — to be seen; na — not; pitā — your father; api — although; deha-kṛt — the giver of your body; dakṣaḥ — Dakṣa; mama — my; dviṭ — envious; tat-anuvratāḥ — his (Dakṣa’s) followers; ca — also; ye — who; yaḥ — who (Dakṣa); viśva-sṛk — of the Viśvasṛks; yajña-gatam — being present at the sacrifice; vara-ūru — O Satī; mām — me; anāgasam — being innocent; durvacasā — with cruel words; akarot tiraḥ — has insulted.
Therefore you should not see your father, although he is the giver of your body, because he and his followers are envious of me. Because of his envy, O most worshipful one, he has insulted me with cruel words although I am innocent.
yadi vrajiṣyasy atihāya mad-vaco
bhadraṁ bhavatyā na tato bhaviṣyati
sambhāvitasya sva-janāt parābhavo
yadā sa sadyo maraṇāya kalpate
yadi — if; vrajiṣyasi — you will go; atihāya — neglecting; mat-vacaḥ — my words; bhadram — good; bhavatyāḥ — your; na — not; tataḥ — then; bhaviṣyati — will become; sambhāvitasya — most respectable; sva-janāt — by your own relative; parābhavaḥ — are insulted; yadā — when; saḥ — that insult; sadyaḥ — immediately; maraṇāya — to death; kalpate — is equal.
If in spite of this instruction you decide to go, neglecting my words, the future will not be good for you. You are most respectable, and when you are insulted by your relative, this insult will immediately be equal to death.