The Bhagavata Purana 1

by Bibek Debroy

  Chapter 4(2)

  ‘Vidura asked, “Bhava was best among those who possessed good conduct and Daksha was affectionate towards his daughter. Why did he hate him and neglect his own daughter, Sati? He is the preceptor of mobile and immobile objects. He shows no enmity and is tranquil in his attitude. He is satisfied within himself. He is a great divinity to the world. Why did he hate him? O brahmana! Tell me about the reason for the enmity between the father-in-law and son-in-law, which led Sati to give up her life, something that is very difficult to give up.”

  ‘Maitreya replied, “In ancient times, the creators of the universe 1210 performed a sacrifice where all the supreme rishis assembled. All the large number of immortals, along with their followers, and the sages, with their sacrificial fires, went there. The rishis saw him 1211 enter that great assembly, blazing like the rays of the sun. His radiance dispelled the darkness. Their senses were overwhelmed and those who were at the assembly, including the sacrificial fires, arose from their seats. The sole exceptions were Virinchi and Sharva. 1212 The illustrious Daksha was properly honoured by the lords of the assembly. He bowed down before Aja, the preceptor of the worlds, and taking his permission, sat down. He saw that Mrida 1213 was already seated and did not show him respect. Unable to tolerate this, he looked at him with an adverse glance in his eyes, as if to burn him down. He said, ‘O brahmana rishis, gods and sacrificial fires! Listen to me. I am speaking about virtuous conduct and this is not because of ignorance or envy. This one is shameless and has diminished the fame of the guardians of the worlds. He has defiled and deviated from the path followed by those who are virtuous in conduct. Since he has accepted my daughter, he is like my disciple. In front of brahmanas and the sacrificial fire, behaving like a virtuous person, he accepted the hand of my daughter, who is like Savitri. His eyes are like those of a monkey, but he accepted the hand of someone who has the eyes of a fawn. Though I deserved it, he did not stand up and honour me. Nor did he address me with appropriate words. He does not follow the rites. He is impure. He is insolent and violates the norms. I bestowed this child on him unwillingly, like conferring sacred words 1214 on a shudra. He resides with terrible pretas. 1215 He is surrounded by large numbers of pretas and bhutas. He wanders around naked, like one who is mad. His hair is dishevelled. Sometimes, he laughs. And sometimes, he cries. He bathes himself in the ash from cremation grounds. He garlands himself with skulls and bones from the dead bodies of men. He is spoken of as Shiva, but is not Shiva. 1216 He is mad and is loved by people who are mad. He is the lord of large numbers of pramathas and those who have immersed themselves only in tamas. He is the lord of those who are crazy. He destroys purity and is evil in his heart. Urged by Parameshthi, 1217 I bestowed this virtuous one on him.’ Daksha censured Girisha, who sat quietly, in his way.

  ‘“He then touched water and started to angrily curse him. ‘This Bhava is worst among the large number of gods. When there are sacrifices to the gods, the gods, Indra, Upendra and the others, obtain their shares. But he will not get a share.’ The foremost among those who were at the assembly tried to restrain him. However, Daksha invoked this curse on the lord of the mountains. O Kouravya! With increasing intolerance, he left and went to his own residence. Nandishvara, foremost among those who followed Girisha, got to know about his curse and he became blind with rage. He invoked a terrible curse on Daksha and on the brahmanas who had approved the words spoken against Shiva. ‘The illustrious one does not bear enmity towards anyone. Therefore, if any mortal person hates him, his insight will be coloured by differentiation and he will not realize the truth. He will be addicted to the deceitful dharma of a householder and will desire to engage in ordinary sensual pleasures. His intelligence will be lost in what is said about the Vedas and he will engage in tasks for the sake of the fruits. Daksha is an animal. He has forgotten the nature of the atman and has accepted the body to be supreme. He will be excessively addicted to women and will soon have the head of a goat. His knowledge and intelligence are clouded by ignorance. He is dumb and thinks that everything is about rites. Those who follow him and disrespect Sharva will circle around in samsara. Those who hate Hara will be attracted to the flowery words of the sacred texts and will repeatedly churn those fragrant scents. However, they will be confounded and will not be able to churn their own atmans. The brahmanas will eat everything. They will resort to learning, austerities and vows only for the sake of maintaining themselves. They will roam around and beg in this world, seeking wealth and the gratification of the senses in their bodies.’ On hearing the words invoking a curse on the lineage of brahmanas, Bhrigu invoked a counter-curse. Like Brahma’s staff, this was impossible to violate. ‘If a person adopts Bhava’s vows, or follows those who do so, that person will be a heretic. 1218 His path will be contrary to the virtuous one. He will lose all purity. His intelligence will be foolish. His hair will be matted and he will decorate himself with ashes and bones. He will consecrate himself for worshipping Shiva and sura and asava will be his divinities. 1219 Since you have censured the Vedas and brahmanas and the ordinances meant to direct men, you have resorted to the way of heretics. This 1220 is the eternal and auspicious path for the worlds. It has been followed earlier and Janardana has laid down the yardstick for it. This is the eternal and virtuous path for attaining the pure and supreme brahman. By condemning it, you will become a heretic. For them, the king of the bhutas is the divinity.’ When Bhrigu was uttering this curse, the illustrious Bhava, somewhat distressed in his mind, left the place, along with his followers. The creators of the worlds continued with the sacrifice, which lasted for one thousand years. O great archer! At this, the bull, Hari, was worshipped. After this, they bathed at the confluence of the Ganga and the Yamuna. Thus purifying themselves, all of them returned to their own abodes, where they had come from.”’

  Chapter 4(3)

  ‘Maitreya said, “In this way, the enmity between the son-in-law and the father-in-law constantly continued for an extremely long period of time. Brahma Parameshthi instated Daksha as lord over all the Prajapatis and he became conceited. He disregarded those who knew about the the state of the brahman 1221 and performed a vajapeya sacrifice. After this, he started an excellent sacrifice known as brihaspati-sava. At this, all the brahmana rishis, all the divine rishis and the ancestors and the gods were welcomed with auspicious benedictions, and along with the husbands the wives also came. While travelling through the sky, they conversed about this. Thus, the goddess Sati, Daksha’s daughter, came to know about the great festivities on the occasion of her father’s sacrifice. All of them, the women of the minor divinities, were headed there from all the directions. With golden necklaces and excellent garments, they were proceeding in their vimanas, along with their husbands. With polished earrings and beautiful eyes, they passed above her own residence. On seeing this, she anxiously went to her husband, the lord of the bhutas, and spoke to him. Sati said, ‘Prajapati, your father-in-law, has now started great festivities in connection with a sacrifice. O beloved! The gods are going there. If you so desire, let us also go there. Wishing to meet their well-wishers, I am certain that my sisters are also going there, along with their husbands. With you, I also wish to receive the presents that will be given there. My sisters are respected by their husbands. My mother’s sisters and my beloved mother will be there. O Mrida! My mind is anxious to meet them and see the flags raised by the maharshis at the sacrifice there. O Aja! 1222 Through your own maya, you have manifested everything, consisting of the three gunas. But I am an ordinary woman who does not know about the truth. O Bhava! I am miserable and wish to see the place where I was born. O one without birth! Behold those other women proceeding in large numbers, ornamented and decorated, and with their husbands and friends. O Shitikantha! 1223 They are proceeding through the sky in the vimanas, like a flock of white swans that are calling. O noble god! After hearing about a festival in her father’s house, how can the body of a daughter not be agitated? Even if not invited, people go to the houses
of their well-wishers, husbands, preceptors and fathers. O immortal one! I desire this boon from you. O lord! You should show me this compassion. I am located in half of your own self and you possess unrestricted insight. I wish that you should show me this kindness.’ The lord of the mountain was thus addressed by his beloved.

  ‘“Affectionate towards his well-wishers, he laughed and replied. However, he remembered the wicked and malicious words that pierced the inner organs, uttered in front of the creators of the worlds. The illustrious one replied, ‘O beautiful one! What you have spoken is indeed true. Even if uninvited, one should go to one’s relatives, as long as their outlook is not tainted by an intent to find fault. Anger and arrogance can be stronger than relationships. Learning, austerities, wealth, physical beauty, youth and lineage are six good qualities for the virtuous, but not for those who are perverse and wicked. Because of their arrogance, they cannot see the superiority of others. One should disregard such relatives. If one does not wish to be disturbed, one should not go to their houses. They will look upon visitors with a crooked intelligence. Their eyebrows will be furrowed and their eyes will be intolerant. If a person is hurt by the stone-headed arrows of enemies, one is not hurt as much as one is by the wicked words spoken by a relative who is crooked in intelligence. One then lies down, afflicted in all one’s limbs, and with one’s heart grieving. With the inner organs suffering, one is tormented day and night. O one with the beautiful eyebrows! It is evident that amongst Prajapati’s daughters, you are loved because of your good behaviour. But it is my view that because of your relationship with me, about which he repents, you will receive no honour from your father. If the heart burns with wickedness and if the senses are afflicted at the prosperity of those who possess the intelligence to behold the Purusha, because of one’s own inability, one hates people who can use their energy to rise to the supreme state, just as asuras hate Hari. O slender-waisted one! Mutual rising up, welcoming and obeisance is indeed recommended for the virtuous. However, wise people who possess the intelligence only do it for the one who is inside all hearts, and not for those who take pride in the body. He is pure sattva and is spoken of as Vasudeva. In sattva, the illustrious Purusha, Vasudeva, is manifested in his unveiled form. I think it is proper that I should bow down to Adhokshaja. That being the case, you should not look at Daksha and those who follow him, even though he gave you your body. Daksha is envious of me. O one with the beautiful thighs! At the sacrifice of the creators of the universe, even though I was innocent, he uttered vile words against me. If you disregard my words and go there, I do not think anything good will come out of it. When a respected person is insulted by one’s own relatives, it is described as instant death.’”’

  Chapter 4(4)

  ‘Maitreya said, “After saying this, Shankara stopped. In either case, 1224 he thought about the possibility of his wife’s death. She wished to see her well-wishers, but was uncertain. She left, but returned to Bhava. She was caught in two minds. She was miserable that she would be prevented from seeing her well-wishers. Because of her affection, she wept. She was distressed and tears began to flow. She glanced towards the unmatched Bhava and, trembling, glanced at him in rage, as if she would burn him down. With her heart shattered by sorrow and rage, Sati sighed and left him. Her feminine nature made her lose her judgement. She abandoned the beloved and virtuous one, who had affectionately given her half of his body, and went to her father’s house. When Sati left alone, thousands of the three-eyed one’s followers, the yakshas Maniman and Mada, with their followers, and with the Indra among bulls 1225 at the forefront, swiftly followed, quick in their valour and without any distress. They made her sit on the Indra among bulls, who was decorated. There were sarikas, 1226 balls, 1227 mirrors, lotus flowers, a white umbrella, whisks and garlands. There was singing and music from drums, conch shells and flutes. The sacrificial arena was ornamented with sounds of the brahman being chanted by large numbers of brahmana rishis. There were gods in every direction. There were sacrificial vessels made out of clay, wood, iron and gold and darbha grass and hides were laid out. She entered. The people were scared of the performer of the sacrifice. 1228 Therefore, when she arrived, no one received and honoured her, with the exception of her sisters and mother. With eyes and throats full of affectionate tears, they respectfully welcomed her and joyfully embraced her. She saw that there was no share of the sacrifice meant for Rudra and that her father had ignored the lord and god. The goddess was herself ignored at the sacrificial assembly. Therefore, she became angry, as if she would burn down the worlds in her rage.

  ‘“The large number of bhutas sprang up. But, using her own energy, she restrained them. In the hearing of the universe, in a voice that stuttered because of her rage, she condemned the one who hated Shiva, the one who had resorted to the path of the smoke. 1229 The illustrious goddess said, ‘He is extremely loved by the worlds. Those who possess bodies love him as much as they love themselves. He is in all atmans and is free from enmity. Barring you, who will be envious of him? O brahmana! Barring you, who will search for taints in the virtuous qualities of others? Good people play down small faults and magnify qualities, while the greatest ignore the faults. However, you only find faults. 1230 Among those wicked ones who look upon this inert body as the atman, it is not surprising that there should be this condemnation of the great. Indeed, this is good, because their own energy is thus diminished by the dust on the feet of those great beings. His deeds are sacred and his commands are inviolate. Even if the two aksharas in his name 1231 are inadvertently uttered by men once, they instantly destroy all sin. Alas! Because you hate Shiva, you have become worse than auspicious. He is a friend to the universe. Like bees, great ones who desire to savour the essence of the brahman seek out his lotus feet in their minds. However, he is the one you hate. You say that Shiva is inauspicious, but others do not think that. His dishevelled hair is matted. He smears himself with ashes from cremation grounds and wears garlands of human skulls. He resides with pishachas. But Brahma and the others touch what has fallen from his feet with their heads. If wicked people vilify the lord, one must block one’s ears. If unable to do so, one must leave. He is the one who protects the path of dharma. If men show him disrespect, if one is able, one must forcibly sever those tongues and even give up one’s life in the process. You have censured Shitikantha. Therefore, I will not retain this body, which has been obtained from you. It is said that if one is blinded and has imbibed poision ignorantly, it must be vomited out. Great sages find delight in their own selves and do not have to follow the views of what is stated in the Vedas. Just as the paths followed by gods and men are different, one should follow one’s own dharma and not criticize others. It is true that karma can be driven by pravritti or nivritti. The signs of both have been described in the Vedas. But the signs of both cannot simultaneously be found in the same agent. However, if a person is immersed in the brahman, he need not undertake either kind of action. O father! You should not be arrogant about your prosperity, this sacrificial arena, or the path of the smoke. Nor should one be satisfied and praise the food from sacrifices, enhancing the body. The signs of what avadhutas obtain are not manifest. Enough of this body, obtained from someone like you, who has injured Hara. Enough is enough. I am ashamed because I was created from a wicked person. Shame on this birth from a vile person who reviles the great. The illustrious one, with the bull on his banner, refers to your gotra and calls me Dakshayani. 1232 This causes great distress to me. I instantly lose my joy and my smiles. I will give up this inert body that has been obtained from your limbs.’ O slayer of enemies! In the sacrificial arena, she spoke to Daksha in this way. She silently sat down on the ground and faced the northern direction. Attired in yellow garments, she touched water. Closing her eyes, she immersed herself in the path of yoga. She controlled her posture and brought equilibrium in her breath of life. 1233 She made udana rise up from the chakra at the navel, 1234 gradually brought it up and used her intelligence to stabilize it near the h
eart. The unblemished one then raised it up through the throat to in between the eyebrows. Her body repeatedly rested on the lap of the greatest among the great. 1235 Because of her anger at Daksha, the spirited one wished to give it up. She used dharana to generate wind and fire in her body. She thought about the intoxicating lotus feet of her husband, the preceptor of the worlds, and about no one else. Sati saw that all the impurities in her body had been destroyed. That samadhi instantly ignited a blazing fire. On seeing that great and extraordinary sight, extremely great sounds of lamentation arose in the firmament and on earth. ‘Alas! Enraged at him, the goddess, loved by the god, has given up her life. Alas! Behold the great disregard by Prajapati, the creator of mobile and immobile objects. Because of that dishonour, his daughter, Sati, has given up her life. The spirited one sought the respect that she deserved. With extreme intolerance in his heart, this one is a hater of the brahman. He will reap great ill repute in the worlds. Because of his crime of hatred towards Purusha, his own daughter prepared to die, but he did not restrain her.’ Witnessing Sati’s extraordinary act of giving up her own body, people spoke in this way.