The Destruction of Daksha’s Sacrifice

Daksha’s Sacrifice Ruined

When S’iva heard from Nârada about the death of Satî because of the impudence shown by the Prajâpati and that the soldiers of his associates had been driven away by the Ribhus produced from Daksha’s sacrificial fire, his anger knew no bounds. Angrily clenching his lips with his teeth he snatched from a cluster of hair on his head one hair that blazed terribly like an electric fire. Briskly standing up Rudra laughed with a deep sound and dashed the hair on the ground. Next a great black man appeared with a sky-high body that had a thousand arms upholding several kinds of weapons. He radiated as bright as three suns combined, had fearful teeth, a garland of skulls around his neck and hair on his head that looked like a burning fire. Upon asking him, the great Lord, with folded hands: ‘What can I do for you, o Lord of the Ghosts?’, the Lord told him: ‘You as the chief of my associates, Rudra, expert of combat born from my body, go and put an end to Daksha and his sacrifice!’

Thus being ordered he, as the anger of the anger of the god of gods, circumambulated the mighty S’iva. Invested with the unopposable power of the most powerful one he considered himself to be the mightiest, and thus capable of coping with any force. With bangles on his ankles that made a loud sound and carrying a frightening trident that could even kill death, he with a loud roar hurried away, followed by S’iva’s soldiers roaring [along] with a tumultuous sound. At that moment the priests, Daksha the leader of the Yajña and all the persons assembled saw the darkness of a dust storm emerging from the north, upon which the brahmins and their wives began to speculate about where this dust came from: ‘The winds don’t blow, it can’t be plunderers since old King Barhi is still alive to punish them and the cows aren’t herded either; so from where is this dust coming? Does this mean that the world is about to end?’

The women of Daksha headed by Prasûti most afraid said: ‘This is indeed the danger resulting from the sin of Daksha who, being  Satî’s Lord and creator, has insulted his completely innocent daughter in the presence of her sisters. Or would it be he who at the time of dissolution dances with his weapons raised like flags in his hands and with the bunch of his hair scattered, while he pierces the rulers with his pointed trident and sends his loud laughter in all directions like a clap of thunder? How can one ever find happiness when one as the one who arranges everything raises the fury of him who with an unbearable effulgence full of anger now darkens the luminaries with the unbearable sight of his fearful teeth and the movement of his eyebrows?’

While the people [assembled at the sacrifice] of Daksha all were talking like this they, looking around nervously, could everywhere and repeatedly observe the countless fearful omens in the sky and on the earth [as a result of the anger] of the great Lordship. Quickly the arena of sacrifice was surrounded by the followers of Rudra who with all kinds of raised weapons were running all around with their short, blackish and yellowish, shark-like bodies and faces.

Some pulled down the pillars of the pandal while others invaded the quarters of the women, the sacrificial arena, the residence of the priests and the place where one was cooking. Some shattered the pots used for the sacrifice, some extinguished the fires burning for the sacrifice, some tore down the boundary lines demarcating the arena and some urinated there. Others blocked the sages their way and some threatened the women and arrested the godly ones sitting nearby who wanted to get away. Manimân got hold of Bhrigu Muni, Vîrabhadra [the great one] caught Prajâpati Daksha, Candes’a arrested Pûshâ and Nandîs’vara arrested the demigod Bhaga. Suffering a hail of stones all the priests, godly ones and other members of the sacrifice who saw all of this happening, utterly agonized spread in all directions. S’iva’s mighty appearance [Vîrabhadra] in the midst of the assembly tore off the mustache of Bhrigu Muni who had held the sacrificial ladle for doing oblations, for he with his [proud] mustache had dared to laugh at S’iva. Bhaga’s eyes were by the  great warlord, who in great fury had thrust him to the ground, plucked out in the presence of the Vis’vasriks, because he with the movement of his eyebrows had encouraged the cursing of S’iva. Like Baladeva did with the king of Kalinga [during the gambling match at the marriage ceremony of Aniruddha], he knocked out the teeth of Pûshâ who had shown his teeth as he smiled during the cursing of S’iva. But when he with his foot on Daksha’s chest with a sharp blade tried to sever his head from his body, the three eyed giant couldn’t manage to get it done. Nor with weapons, nor with the help of mantras being able to even scratch his skin, Vîrabhadra was struck with wonder and had to think deeply. Then he spotted the device used for killing the sacrificial animals and managed therewith to sever the head from the body of Daksha, the lord ruling the sacrifice, who now was an animal of sacrifice himself.

All the Bhûtas, Pretas and Pis’âcas of S’iva joyfully cheered the very moment they saw him doing that, while the followers of Daksha suffered the opposite. Out of his great anger with Daksha, Vîrabhadra threw the head as an oblation in the southern sacrificial fire and set ablaze all the arrangements for the sacrifice of the godly. Then they departed for their master’s abode [‘where the Guhyakas reside’ or Kailâsa].

Brahma satisfies Siva

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. 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.

Hearing what had happened Brahmâ said: ‘A great personality has been offended and that is, given the wish to live in agreement, generally not conducive to your happiness. Despite of having committed these offenses in denying 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. 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]. 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.’

After thus having instructed the godly ones 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 S’iva, Kailâsa, the best of all mountains that is so dear to the master. [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. 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. The mountain peaks with their crystal clear waterfalls have various caves that accommodate the mystics who sport there with their loving wives. 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. 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. 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. And it is also adorned with golden colored lotuses, the cinnamon tree and the mâlatî, kubja, mallikâ and mâdhavî. 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]. 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]. 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. 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. 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. 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. 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. 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. 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. 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.

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. 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. 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. 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. 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. Underneath the tree the godly ones saw S’iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath. 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. 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. 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. With a mattress of darbha straw below him he before an audience of all sages conversed with Nârada about eternality and the Absolute Truth. 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. 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. But when Lord S’iva saw that the self-born one,  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. 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 S’iva, Brahmâ addressed him with a smile.

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. The way a spider manages its web o Fortunate One, you with the embodiment of your auspicious energy create, maintain and destroy this universe. 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. O 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? 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. 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. When materialists at some places 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. O 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. 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. 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. Let the God-conscious whose limbs were broken and the priests who suffered from the weapons and stones, this very moment by your grace o angered one, recover from their injuries. O 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, destroyer of the yajña.’

The Sacrifice performed by Daksha

S’iva thus being pacified by Lord Brahmâ fully satisfied spoke with a smile. Mahâdeva said: ‘I do not take offense at those whom I regard as children, I don’t mind o Lord of the created beings, I have [just] chastised the ones who were deluded by the external energy of God. 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. 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.  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.’

All who at that moment heard what the best of the benedictors said, were innerly satisfied and said: ‘Well spoken, well spoken!’ 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. 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. 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. 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. 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. 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.

Daksha said: ‘What a great favor you have done me by punishing me. Despite of the fact that you defeated me, you, nor Vishnu, o Fortunate One, ever deny an unqualified brahmin [like me], so why would he who keeps to his vows [and performs sacrifices, suffer want]? O 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. 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.’

Daksha thus being forgiven by S’iva, with the permission of Brahmâ resumed the performance of the sacrifice together with the priests, the ones of learning and the others. 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. The moment the leader of the Yajña [Daksha] thus sanctified in meditation offered the clarified butter with the hymns from the Yajur Veda, Hari appeared, the Supreme Personality. 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]. 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. 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. 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. 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. 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. 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.

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.’

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 o 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].’

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.’

Rudra said: ‘O 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.’

Bhrigu said: ‘From 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. O Lord, You, as the friend of the surrendered soul, be kind to us.’

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.’

Indra said: ‘This transcendental form o 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.’

The wives of the attendants of the sacrifice said: ‘This worshiping in sacrifice as arranged by Brahmâ was devastated by S’iva. May today the beauty of Your lotuslike vision o Lord of sacrifice, sanctify the sacrifice that by the anger against Daksha became as still as the dead bodies of the sacrificial animals.’

The sages said: ‘How wonderful o 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.’

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.’

The wife of Daksha said: ‘Be pleased my Lord with my respects for Your auspicious appearance o abode of the Goddess. With Lakshmî as Your wife You protect us. Our arena knows no beauty without Your arms o controller, just like a headless person doesn’t look good with only a trunk.’

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 o possessor of all, for You appear with the elements as the sixth one to the five of the senses.’

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 o master, are very dear to You. And how much more You don’t value absolutely the faith of those souls o Lord, who devoted therewith are of worship o loving parent? 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.’

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.’

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.’

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.’

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 o God; may we unto the Supreme Almighty One for whom this whole creation is just a plaything o Lord, always be of respect and offer You our obeisances.’

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.’

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. In the past it was You who as the great boar incarnation 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 o knowledge of the Vedas in person. 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 o Lord of Sacrifice, one manages to overcome obstacles. Unto You our respectful obeisances.’

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. O sinless one, Vishnu, the Supersoul of all beings and enjoyer of all sacrifices having received His share, was satisfied and then addressed Daksha. The Supreme Lord [Vishnu] said: ‘I, Brahmâ and also S’iva, do not differ [essentially] in being the supreme cause and Supersoul, the witness and the self-sufficient one of the material manifestation. I, having entered my own external energy that is composed of the modes of nature o twice-born one, [thus] create, maintain and annihilate the cosmic manifestation and assume a name appropriate to My activities. 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. 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. He who does not consider the three [of Us] who constitute the one nature of the Supersoul of all living beings as separate [entities] o brahmin, achieves peace.’

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. After with a concentrated mind having granted 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. 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. 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. As S’iva’s beloved one, Ambikâ [Durgâ or Satî], who felt no attraction for another 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].



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