Brahma Satisfies Lord Siva
atha deva-ganah sarve
maitreyah uvaca--Maitreya said; atha--after this; deva-ganah--the demigods; sarve--all; rudra-anikaih--by the soldiers of Lord Siva; parajitah--having been defeated; sula--trident; pattisa--a sharp-edged spear; nistrimsa--a sword; gada--mace; parigha--an iron bludgeon; mudgaraih--a hammerlike weapon; sanchinna-bhinna-sarva-angah--all the limbs wounded; sa-rtvik-sabhyah--with all the priests and members of the sacrificial assembly; bhaya-akulah--with great fear; svayambhuve--unto Lord Brahma; namaskrtya--after offering obeisances; kartsnyena--in detail; etat--the events of Daksa's sacrifice; nyavedayan--reported.
All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Siva and injured by weapons like tridents and swords, approached Lord Brahma with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place.
narayanas ca visvatma
na kasyadhvaram iyatuh
upalabhya--knowing; pura--beforehand; eva--certainly; etat--all these events of Daksa's sacrifice; bhagavan--the possessor of all opulences; abja-sambhavah--born from a lotus flower (Lord Brahma); narayanah--Narayana; ca--and; visva-atma--the Supersoul of the entire universe; na--not; kasya--of Daksa; adhvaram--to the sacrifice; iyatuh--did go.
Both Lord Brahma and Visnu had already known that such events would occur in the sacrificial arena of Daksa, and knowing beforehand, they did not go to the sacrifice.
As stated in Bhagavad-gita (7.26), vedaham samatitani vartamanani carjuna. The Lord says, "I know everything that has happened in the past and is going to happen in the future." Lord Visnu is omniscient, and He therefore knew what would happen at Daksa's sacrificial arena. For this reason neither Narayana nor Lord Brahma attended the great sacrifice performed by Daksa.
tad akarnya vibhuh praha
ksemaya tatra sa bhuyan
na prayena bubhusatam
tat--the events related by the demigods and the others; akarnya--after hearing; vibhuh--Lord Brahma; praha--replied; tejiyasi--a great personality; krta-agasi--has been offended; ksemaya--for your happiness; tatra--in that way; sa--that; bhuyat na--is not conducive; prayena--generally; bubhusatam--desire to exist.
When Lord Brahma heard everything from the demigods and the members who had attended the sacrifice, he replied: You cannot be happy in executing a sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You cannot have happiness in that way.
Lord Brahma explained to the demigods that although Daksa wanted to enjoy the results of fruitive sacrificial activities, it is not possible to enjoy when one offends a great personality like Lord Siva. It was good for Daksa to have died in the fight because if he had lived he would have committed such offenses at the lotus feet of great personalities again and again. According to Manu's law, when a person commits murder, punishment is beneficial for him because if he is not killed he might commit more and more murders and therefore be entangled in his future lives for having killed so many persons. Therefore the king's punishment of a murderer is appropriate. lf those who are extremely offensive are killed by the grace of the Lord, that is good for them. ln other words, Lord Brahma explained to the demigods that it was good for Daksa to have been killed.
athapi yuyam krta-kilbisa bhavam
ye barhiso bhaga-bhajam paraduh
atha api--still; yuyam--all of you; krta-kilbisah--having committed offenses; bhavam--Lord Siva; ye--all of you; barhisah--of the sacrifice; bhaga-bhajam--entitled to a share; paraduh--have excluded; prasadayadhvam--all of you should satisfy; parisuddha-cetasa--without mental reservations; ksipra-prasadam--quick mercy; pragrhita-anghri-padmam--his lotus feet having been taken shelter of.
You have excluded Lord Siva from taking part in the sacrificial results, and therefore you are all offenders at his lotus feet. Still, if you go without mental reservations and surrender unto him and fall down at his lotus feet, he will be very pleased.
Lord Siva is also called Asutosa. Asu means "very soon," and tosa means "to become satisfied." The demigods were advised to go to Lord Siva and beg his pardon, and because he is very easily pleased, it was certain that their purpose would be served. Lord Brahma knew the mind of Lord Siva very well, and he was confident that the demigods, who were offenders at his lotus feet, could mitigate their offenses by going to him and surrendering without reservation.
asasana jivitam adhvarasya
lokah sa-palah kupite na yasmin
tam asu devam priyaya vihinam
ksamapayadhvam hrdi viddham duruktaih
asasanah--wishing to ask; jivitam--for the duration; adhvarasya--of the sacrifice; lokah--all the planets; sa-palah--with their controllers; kupite--when angered; na--not; yasmin--whom; tam--that; asu--at once; devam--Lord Siva; priyaya--of his dear wife; vihinam--having been deprived; ksamapayadhvam--beg his pardon; hrdi--in his heart; viddham--very much afflicted; duruktaih--by unkind words.
Lord Brahma also advised them that Lord Siva is so powerful that by his anger all the planets and their chief controllers can be destroyed immediately. Also, he said that Lord Siva was especially sorry because he had recently lost his dear wife and was also very much afflicted by the unkind words of Daksa. Under the circumstances, Lord Brahma suggested, it would behoove them to go at once and beg his pardon.
naham na yajno na ca yuyam anye
ye deha-bhajo munayas ca tattvam
viduh pramanam bala-viryayor va
yasyatma-tantrasya ka upayam vidhitset
na--not; aham--I; na--nor; yajnah--Indra; na--nor; ca--and; yuyam--all of you; anye--others; ye--who; deha-bhajah--of those who bear material bodies; munayah--the sages; ca--and; tattvam--the truth; viduh--know; pramanam--the extent; bala-viryayoh--of the strength and power; va--or; yasya--of Lord Siva; atma-tantrasya--of Lord Siva, who is self-dependent; kah--what; upayam--means; vidhitset--should wish to devise.
Lord Brahma said that no one, not even himself, Indra, all the members assembled in the sacrificial arena, or all the sages, could know how powerful Lord Siva is. Under the circumstances, who would dare to commit an offense at his lotus feet?.
After Lord Brahma advised the demigods to go to Lord Siva and beg his pardon, it was suggested how he should be satisfied and how the matter should be placed before him. Brahma also asserted that none of the conditioned souls, including himself and all the demigods, could know how to satisfy Lord Siva. But he said, "It is known that he is very easily satisfied, so let us try to satisfy him by falling at his lotus feet."
Actually the position of the subordinate is always to surrender to the Supreme. That is the instruction of Bhagavad-gita. The Lord asks everyone to give up all kinds of concocted occupations and simply surrender unto Him. That will protect the conditioned souls from all sinful reactions. Similarly, in this case Brahma also suggested that they go and surrender unto the lotus feet of Lord Siva, for since he is very kind and easily satisfied, this action would prove effective.
sa ittham adisya suran ajas tu taih
samanvitah pitrbhih sa-prajesaih
yayau sva-dhisnyan nilayam pura-dvisah
kailasam adri-pravaram priyam prabhoh
sah--he (Brahma); ittham--thus; adisya--after instructing; suran--the demigods; ajah--Lord Brahma; tu--then; taih--those; samanvitah--followed; pitrbhih--by the Pitas; sa-prajesaih--along with the lords of the living entities; yayau--went; sva-dhisnyat--from his own place; nilayam--the abode; pura-dvisah--of Lord Siva; kailasam--Kailasa; adri-pravaram--the best among mountains; priyam--dear; prabhoh--of the lord (Siva).
After thus instructing all the demigods, the Pitas and the lords of the living entities, Lord Brahma took them with him and left for the abode of Lord Siva, known as the Kailasa Hill.
The abode of Lord Siva, which is known as Kailasa, is described in the fourteen verses which follow.
apsarobhir vrtam sada
janma--birth; ausadhi--herbs; tapah--austerity; mantra--Vedic hymns; yoga--mystic yoga practices; siddhaih--with perfected beings; nara-itaraih--by demigods; justam--enjoyed; kinnara-gandharvaih--by Kinnaras and Gandharvas; apsarobhih--by Apsaras; vrtam--full of; sada--always.
The abode known as Kailasa is full of different herbs and vegetables, and it is sanctified by Vedic hymns and mystic yoga practice. Thus the residents of that abode are demigods by birth and have all mystic powers. Besides them there are other human beings, who are known as Kinnaras and Gandharvas and are accompanied by their beautiful wives, who are known as Apsaras, or angels.
nana--different kinds; mani--jewels; mayaih--made of; srngaih--with the peaks; nana-dhatu-vicitritaih--decorated with various minerals; nana--various; druma--trees; lata--creepers; gulmaih--plants; nana--various; mrga-gana--by groups of deer; avrtaih--inhabited by.
Kailasa is full of mountains filled with all kinds of valuable jewels and minerals and surrounded by all varieties of valuable trees and plants. The top of the hill is nicely decorated by various types of deer.
nana--various; amala--transparent; prasravanaih--with waterfalls; nana--various; kandara--caves; sanubhih--with summits; ramanam--giving pleasure; viharantinam--sporting; ramanaih--with their lovers; siddha-yositam--of the damsels of the mystics.
There are many waterfalls, and in the mountains there are many beautiful caves in which the very beautiful wives of the mystics are found.
kujitais ca patattrinam
mayura--peacocks; keka--with the cries; abhirutam--resounding; mada--by intoxication; andha--blinded; ali--by the bees; vimurcchitam--resounded; plavitaih--with the singing; rakta-kanthanam--of the cuckoos; kujitaih--with the whispering; ca--and; patattrinam--of other birds.
On Kailasa Hill there is always the rhythmical sound of the peacocks' sweet vibrations and the bees' humming. Cuckoos are always singing, and other birds whisper amongst themselves.
dvijan kama-dughair drumaih
vrajantam iva matangair
grnantam iva nirjharaih
ahvayantam--calling; iva--as if; ut-hastaih--with upraised hands (branches); dvijan--the birds; kama-dughaih--yielding desires; drumaih--with trees; vrajantam--moving; iva--as if; matangaih--by elephants; grnantam--resounding; iva--as if; nirjharaih--by the waterfalls.
There are tall trees with straight branches that appear to call the sweet birds, and when herds of elephants pass through the hills, it appears that the Kailasa Hill moves with them. When the waterfalls resound, it appears that Kailasa Hill does also.
mandaraih parijatais ca
tamalaih sala-talais ca
cutaih kadambair nipais ca
kundaih kurabakair api
mandaraih--with mandaras; parijataih--with parijatas; ca--and; saralaih--with saralas; ca--and; upasobhitam--decorated; tamalaih--with tamala trees; sala-talaih--with salas and talas; ca--and; kovidara-asana-arjunaih--kovidaras, asanas (vijaya-saras) and arjuna trees (kancanarakas); cutaih--with cutas (a species of mango); kadambaih--with kadambas; nipaih--with nipas (dhuli-kadambas); ca--and; naga-punnaga-campakaih--with nagas, punnagas and campakas; patala-asoka-bakulaih--with patalas, asokas and bakulas; kundaih--with kundas; kurabakaih--with kurabakas; api--also.
The whole of Kailasa Hill is decorated with various kinds of trees, of which the following names may be mentioned: mandara, parijata, sarala, tamala, tala, kovidara, asana, arjuna, amra-jati (mango), kadamba, dhuli-kadamba, naga, punnaga, campaka, patala, asoka, bakula, kunda and kurabaka. The entire hill is decorated with such trees, which produce flowers with fragrant aromas.
kubjakair mallikabhis ca
madhavibhis ca manditam
svarnarna--golden colored; sata-patraih--with lotuses; ca--and; vara-renuka-jatibhih--with varas, renukas and malatis; kubjakaih--with kubjakas; mallikabhih--with mallikas; ca--and; madhavibhih--with madhavis; ca--and; manditam--decorated.
There are other trees also which decorate the hill, such as the golden lotus flower, the cinnamon tree, malati, kubja, mallika and madhavi.
bhurjair osadhibhih pugai
rajapugais ca jambubhih
panasa-udumbara-asvattha-plaksa-nyagrodha-hingubhih--with panasas (jackfruit trees), udumbaras, asvatthas, plaksas, nyagrodhas and trees producing asafetida; bhurjaih--with bhurjas; osadhibhih--with betel nut trees; pugaih--with pugas; rajapugaih--with rajapugas; ca--and; jambubhih--with jambus.
Kailasa Hill is also decorated with such trees as kata, jackfruit, julara, banyan trees, plaksas, nyagrodhas and trees producing asafetida. Also there are trees of betel nuts and bhurja-patra, as well as rajapuga, blackberries and similar other trees.
druma-jatibhir anyais ca
kharjura-amrataka-amra-adyaih--with kharjuras, amratakas, amras and others; priyala-madhuka-ingudaih--with priyalas, madhukas and ingudas; druma-jatibhih--with varieties of trees; anyaih--other; ca--and; rajitam--decorated; venu-kicakaih--with venus (bamboos) and kicakas (hollow bamboos).
There are mango trees, priyala, madhuka and inguda. Besides these there are other trees, like thin bamboos, kicaka and varieties of other bamboo trees, all decorating the tract of Kailasa Hill.
nalinisu kalam kujat-
mrgaih sakhamrgaih krodair
gavayaih sarabhair vyaghrai
kumuda--kumuda; utpala--utpala; kahlara--kahlara; satapatra--lotuses; vana--forest; rddhibhih--being covered with; nalinisu--in the lakes; kalam--very sweetly; kujat--whispering; khaga--of birds; vrnda--groups; upasobhitam--decorated with; mrgaih--with deer; sakha-mrgaih--with monkeys; krodaih--with boars; mrga-indraih--with lions; rksa-salyakaih--with rksas and salyakas; gavayaih--with forest cows; sarabhaih--with forest asses; vyaghraih--with tigers; rurubhih--with small deer; mahisa-adibhih--with buffalo, etc.
There are different kinds of lotus flowers, such as kumuda, utpala and satapatra. The forest appears to be a decorated garden, and the small lakes are full of various kinds of birds who whisper very sweetly. There are many kinds of other animals also, like deer, monkeys, boars, lions, rksas, salyakas, forest cows, forest asses, tigers, small deer, buffalo and many other animals, who are fully enjoying their lives.
karnantra--by the karnantra; ekapada--the ekapada; asvasyaih--by the asvasya; nirjustam--fully enjoyed; vrka-nabhibhih--by the vrka and nabhi, or kasturi deer; kadali--of banana trees; khanda--with groups; samruddha--covered; nalini--of small lakes filled with lotus flowers; pulina--with the sandy banks; sriyam--very beautiful.
There are varieties of deer, such as karnantra, ekapada, asvasya, vrka and kasturi, the deer which bears musk. Besides the deer there are many banana trees which decorate the small hillside lakes very nicely.
paryastam nandaya satyah
vibudha vismayam yayuh
paryastam--surrounded; nandaya--by the Nanda; satyah--of Sati; snana--by the bathing; punya-tara--especially flavored; udaya--with water; vilokya--after seeing; bhuta-isa--of Bhutesa (the lord of the ghosts, Lord Siva); girim--the mountain; vibudhah--the demigods; vismayam--wonder; yayuh--obtained.
There is a small lake named Alakananda in which Sati used to take her bath, and that lake is especially auspicious. All the demigods, after seeing the specific beauty of Kailasa Hill, were struck with wonder at the great opulence to be found there.
According to the commentary called Sri-Bhagavata-candra-candrika, the water in which Sati used to bathe was Ganges water. In other words, the Ganges flowed through the Kailasa-parvata. There is every possibility of accepting such a statement because Ganges water also flows from the hair of Lord Siva. Since Ganges water rests on the head of Lord Siva and then flows to the other parts of the universe, it is quite possible that the water in which Sati bathed, which was certainly very nicely scented, was Ganges water.
dadrsus tatra te ramyam
alakam nama vai purim
vanam saugandhikam capi
yatra tan-nama pankajam
dadrsuh--saw; tatra--there (in Kailasa); te--they (the demigods); ramyam--very attractive; alakam--Alaka; nama--known as; vai--indeed; purim--abode; vanam--forest; saugandhikam--Saugandhika; ca--and; api--even; yatra--in which place; tat-nama--known by that name; pankajam--species of lotus flowers.
Thus the demigods saw the wonderfully beautiful region known as Alaka in the forest known as Saugandhika, which means "full of fragrance." The forest is known as Saugandhika because of its abundance of lotus flowers.
Sometimes Alaka is known as Alaka-puri, which is also the name of the abode of Kuvera. Kuvera's abode, however, cannot be seen from Kailasa. Therefore the region of Alaka referred to here is different from the Alaka-puri of Kuvera. According to Viraraghava Acarya, alaka means "uncommonly beautiful." In the region of Alaka the demigods saw, there is a type of lotus flower known as Saugandhika that distributes an especially fragrant scent.
nanda calakananda ca
saritau bahyatah purah
nanda--the Nanda; ca--and; alakananda--the Alakananda; ca--and; saritau--two rivers; bahyatah--outside; purah--from the city; tirtha-pada--of the Supreme Personality of Godhead; pada-ambhoja--of the lotus feet; rajasa--by the dust; ativa--exceedingly; pavane--sanctified.
They also saw the two rivers named Nanda and Alakananda. These two rivers are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead, Govinda.
yayoh sura-striyah ksattar
kridanti pumsah sincantyo
yayoh--in both of which (rivers); sura-striyah--the celestial damsels along with their husbands; ksattah--O Vidura; avaruhya--descending; sva-dhisnyatah--from their own airplanes; kridanti--they play; pumsah--their husbands; sincantyah--sprinkling with water; vigahya--after entering (the water); rati-karsitah--whose enjoyment has become diminished.
My dear .ksatta, Vidura, the celestial damsels come down to those rivers in their airplanes with their husbands, and after sexual enjoyment, they enter the water and enjoy sprinkling their husbands with water.
It is understood that even the damsels of the heavenly planets are polluted by thoughts of sex enjoyment, and therefore they come in airplanes to bathe in the rivers Nanda and Alakananda. It is significant that these rivers, Nanda and Alakananda, are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead. In other words, just as the Ganges is sacred because its water emanates from the toes of the Supreme Personality of Godhead, Narayana, so whenever water or anything is in touch with devotional service to the Supreme Personality of Godhead, it is purified and spiritualized. The rules and regulations of devotional service are based on this principle: anything in touch with the lotus feet of the Lord is immediately freed from all material contamination.
The damsels of the heavenly planets, polluted by thoughts of sex life, come down to bathe in the sanctified rivers and enjoy sprinkling water on their husbands. Two words are very significant in this connection. Rati-karsitah means that the damsels become morose after sex enjoyment. Although they accept sex enjoyment as a bodily demand, afterwards they are not happy.
Another significant point is that Lord Govinda, the Supreme Personality of Godhead, is described here as Tirthapada. Tirtha means "sanctified place," and pada means "the lotus feet of the Lord." People go to a sanctified place to free themselves from all sinful reactions. In other words, those who are devoted to the lotus feet of the Supreme Personality of Godhead, Krsna, automatically become sanctified. The Lord's lotus feet are called tirtha-pada because under their protection there are hundreds and thousands of saintly persons who sanctify the sacred places of pilgrimage. Srila Narottama dasa Thakura, a great acarya of the Gaudiya Vaisnava-sampradaya, advises us not to travel to different places of pilgrimage. Undoubtedly it is troublesome to go from one place to another, but one who is intelligent can take shelter of the lotus feet of Govinda and thereby be automatically sanctified as the result of his pilgrimage. Anyone who is fixed in the service of the lotus feet of Govinda is called tirtha-pada; he does not need to travel on various pilgrimages, for he can enjoy all the benefits of such travel simply by engaging in the service of the lotus feet of the Lord. Such a pure devotee, who has implicit faith in the lotus feet of the Lord, can create sacred places in any part of the world where he decides to remain. Tirthi-kurvanti tirthani (Bhag. 1.13.10). The places are sanctified due to the presence of pure devotees; any place automatically becomes a place of pilgrimage if either the Lord or His pure devotee remains or resides there. In other words, such a pure devotee, who is engaged one hundred percent in the service of the Lord, can remain anywhere in the universe, and that part of the universe immediately becomes a sacred place where he can peacefully render service to the Lord as the Lord desires.
vitrso 'pi pibanty ambhah
payayanto gaja gajih
yayoh--in both of which rivers; tat-snana--by the bathing of them (the damsels of the heavenly planets); vibhrasta--fallen off; nava--fresh; kunkuma--with kunkuma powder; pinjaram--yellow; vitrsah--not being thirsty; api--even; pibanti--drink; ambhah--the water; payayantah--causing to drink; gajah--the elephants; gajih--the female elephants.
After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kunkuma from their bodies. Thus the elephants come to bathe there with their wives, the she-elephants, and they also drink the water, although they are not thirsty.
yatha kham satadid-ghanam
tara-hema--of pearls and gold; maha-ratna--valuable jewels; vimana--of airplanes; sata--with hundreds; sankulam--crowded; justam--occupied, enjoyed; punyajana-stribhih--by the wives of the Yaksas; yatha--as; kham--the sky; sa-tadit-ghanam--with the lightning and the clouds.
The airplanes of the heavenly denizens are bedecked with pearls, gold and many valuable jewels. The heavenly denizens are compared to clouds in the sky decorated with occasional flashes of electric lightning.
The airplanes described in this verse are different from the airplanes of which we have experience. In the Srimad-Bhagavatam and all the Vedic literatures, there are many descriptions of vimana, which means "airplanes." On different planets there are different kinds of airplanes. On this gross planet earth, there are airplanes run by machine, but on other planets the airplanes are run not by machine but by mantric hymns. They are also used especially for enjoyment by the denizens of the heavenly planets so that they can go from one planet to another. On other planets which are called Siddhalokas, the denizens can travel from one planet to another without airplanes. The beautiful airplanes from the heavenly planets are compared here to the sky because they fly in the sky; the passengers are compared to the clouds. The beautiful damsels, the wives of the denizens of the heavenly planets, are compared to lightning. In summation, the airplanes with their passengers which came from higher planets to Kailasa were very pleasant to look at.
vanam saugandhikam ca tat
drumaih kama-dughair hrdyam
hitva--passing over; yaksa-isvara--the lord of the Yaksas (Kuvera); purim--the abode; vanam--the forest; saugandhikam--named Saugandhika; ca--and; tat--that; drumaih--with trees; kama-dughaih--yielding desires; hrdyam--attractive; citra--variegated; malya--flowers; phala--fruits; chadaih--leaves.
While traveling, the demigods passed over the forest known as Saugandhika, which is full of varieties of flowers, fruits and desire trees. While passing over the forest, they also saw the regions of Yaksesvara.
Yaksesvara is also known as Kuvera, and he is the treasurer of the demigods. In the descriptions of him in Vedic literature, it is stated that he is fabulously rich. It appears from these verses that Kailasa is situated near the residential quarters of Kuvera. It is also stated here that the forest was full of desire trees. In Brahma-samhita we learn about the desire tree which is found in the spiritual world, especially in Krsnaloka, the abode of Lord Krsna. We learn here that such desire trees are also found in Kailasa, the residence of Lord Siva, by the grace of Krsna. It thus appears that Kailasa has a special significance; it is almost like the residence of Lord Krsna.
rakta--reddish; kantha--necks; khaga-anika--of many birds; svara--with the sweet sounds; mandita--decorated; sat-padam--bees; kalahamsa-kula--of groups of swans; prestham--very dear; khara-danda--lotus flowers; jala-asayam--lakes.
In that celestial forest there were many birds whose necks were colored reddish and whose sweet sounds mixed with the humming of the bees. The lakes were abundantly decorated with crying swans as well as strong-stemmed lotus flowers.
The beauty of the forest was intensified by the presence of various lakes. It is described herein that the lakes were decorated with lotus flowers and with swans who played and sang with the birds and the humming bees. Considering all these attributes, one can imagine how beautiful this spot was and how much the demigods passing through enjoyed the atmosphere. There are many paths and beautiful spots created by man on this planet earth, but none of them can surpass those of Kailasa, as they are described in these verses.
muhur unmathayan manah
vana-kunjara--by wild elephants; sanghrsta--rubbed against; haricandana--the sandalwood trees; vayuna--by the breeze; adhi--further; punyajana-strinam--of the wives of the Yaksas; muhuh--again and again; unmathayat--agitating; manah--the minds.
All these atmospheric influences unsettled the forest elephants who flocked together in the sandalwood forest, and the blowing wind agitated the minds of the damsels there for further sexual enjoyment.
Whenever there is a nice atmosphere in the material world, immediately there is an awakening of the sexual appetite in the minds of materialistic persons. This tendency is present everywhere within this material world, not only on this earth but in higher planetary systems as well. In complete contrast with the influence of this atmosphere on the minds of the living entities within the material world is the description of the spiritual world. The women there are hundreds and thousands of times more beautiful than the women here in this material world, and the spiritual atmosphere is also many times better. Yet despite the pleasant atmosphere, the minds of the denizens do not become agitated because in the spiritual world, the Vaikuntha planets, the spiritualistic minds of the inhabitants are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment could not be surpassed by any other enjoyment, even sex, which is the culmination of all pleasure in the material world. In other words, in the Vaikuntha world, in spite of its better atmosphere and facilities, there is no impetus for sex life. As stated in Bhagavad-gita (2.59), param drstva nivartate: the inhabitants are so spiritually enlightened that in the presence of such spirituality, sex life is insignificant.
praptam kimpurusair drstva
ta arad dadrsur vatam
vaidurya-krta--made of vaidurya; sopanah--staircases; vapyah--lakes; utpala--of lotus flowers; malinih--containing rows; praptam--inhabited; kimpurusaih--by the Kimpurusas; drstva--after seeing; te--those demigods; arat--not far away; dadrsuh--saw; vatam--a banyan tree.
They also saw that the bathing ghatas and their staircases were made of vaidurya-mani. The water was full of lotus flowers. Passing by such lakes, the demigods reached a place where there was a great banyan tree.
sah--that banyan tree; yojana-sata--one hundred yojanas (eight hundred miles); utsedhah--height; pada-una--less by a quarter (six hundred miles); vitapa--by the branches; ayatah--spread out; paryak--all around; krta--made; acala--unshaken; chayah--the shadow; nirnidah--without bird nests; tapa-varjitah--without heat.
That banyan tree was eight hundred miles high, and its branches spread over six hundred miles around. The tree cast a fine shade which permanently cooled the temperature, yet there was no noise of birds.
Generally, in every tree there are bird nests, and the birds congregate in the evening and create noise. But it appears that this banyan tree was devoid of nests, and therefore it was calm, quiet and peaceful. There were no disturbances from noise or heat, and therefore this place was just suitable for meditation.
dadrsuh sivam asinam
tasmin--under that tree; maha-yoga-maye--having many sages engaged in meditation on the Supreme; mumuksu--of those who desire liberation; sarane--the shelter; surah--the demigods; dadrsuh--saw; sivam--Lord Siva; asinam--seated; tyakta-amarsam--having given up anger; iva--as; antakam--eternal time.
The demigods saw Lord Siva sitting under that tree, which was competent to give perfection to mystic yogis and deliver all people. As grave as time eternal, he appeared to have given up all anger.
In this verse the word maha-yogamaye is very significant. Yoga means meditation on the Supreme Personality of Godhead, and maha-yoga means those who engage in the devotional service of Visnu. Meditation means remembering, smaranam. There are nine different kinds of devotional service, of which smaranam is one process; the yogi remembers the form of Visnu within his heart. Thus there were many devotees engaged in meditation on Lord Visnu under the big banyan tree.
The Sanskrit word maha is derived from the affix mahat. This affix is used when there is a great number or quantity, so maha-yoga indicates that there were many great yogis and devotees meditating on the form of Lord Visnu. Generally such meditators are desirous of liberation from material bondage, and they are promoted to the spiritual world, to one of the Vaikunthas. Liberation means freedom from material bondage or nescience. ln the material world we are suffering life after life because of our bodily identification, and liberation is freedom from that miserable condition of life.
upasyamanam sakhya ca
sanandana-adyaih--the four Kumaras, headed by Sanandana; maha-siddhaih--liberated souls; santaih--saintly; samsanta-vigraham--the grave and saintly Lord Siva; upasyamanam--was being praised; sakhya--by Kuvera; ca--and; bhartra--by the master; guhyaka-raksasam--of the Guhyakas and the Raksasas.
Lord Siva sat there, surrounded by saintly persons like Kuvera, the master of the Guhyakas, and the four Kumaras, who were already liberated souls. Lord Siva was grave and saintly.
The personalities sitting with Lord Siva are significant because the four Kumaras were liberated from birth. It may be remembered that after their birth these Kumaras were requested by their father to get married and beget children in order to increase the population of the newly created universe. But they refused, and at that time Lord Brahma was angry. In that angry mood, Rudra, or Lord Siva, was born. Thus they were intimately related. Kuvera, the treasurer of the demigods, is fabulously rich. Thus Lord Siva's association with the Kumaras and Kuvera indicates that he has all transcendental and material opulences. Actually, he is the qualitative incarnation of the Supreme Lord; therefore his position is very exalted.
asthitam tam adhisvaram
vidya--knowledge; tapah--austerity; yoga-patham--the path of devotional service; asthitam--situated; tam--him (Lord Siva); adhisvaram--the master of the senses; carantam--performing (austerity, etc.); visva-suhrdam--the friend of the whole world; vatsalyat--out of full affection; loka-mangalam--auspicious for everyone.
The demigods saw Lord Siva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious.
Lord Siva is full of wisdom and tapasya, austerity. One who knows the modes of work is understood to be situated on the path of devotional service to the Supreme Personality of Godhead. One cannot serve the Supreme Personality of Godhead unless one has achieved full perfectional knowledge in the ways and means of performing devotional service.
Lord Siva is described here as adhisvara. Isvara means "controller," and adhisvara means particularly "controller of the senses." Generally our materially contaminated senses are apt to engage in sense gratificatory activities, but when a person is elevated by wisdom and austerity, the senses then become purified, and they become engaged in the service of the Supreme Personality of Godhead. Lord Siva is the emblem of such perfection, and therefore in the scriptures it is said, vaisnavanam yatha sambhuh: Lord Siva is a Vaisnava. Lord Siva, by his actions within this material world, teaches all conditioned souls how to engage in devotional service twenty-four hours a day. Therefore he is described here as loka-mangala, good fortune personified for all conditioned souls.
lingam ca tapasabhistam
candra-lekham ca bibhratam
lingam--symptom; ca--and; tapasa-abhistam--desired by Saivite ascetics; bhasma--ashes; danda--staff; jata--matted hair; ajinam--antelope skin; angena--with his body; sandhya-abhra--reddish; ruca--colored; candra-lekham--the crest of a half-moon; ca--and; bibhratam--bearing.
He was seated on a deerskin and was practicing all forms of austerity. Because his body was smeared with ashes, he looked like an evening cloud. On his hair was the sign of a half-moon, a symbolic representation.
Lord Siva's symptoms of austerity are not exactly those of a Vaisnava. Lord Siva is certainly the number one Vaisnava, but he exhibits a feature for a particular class of men who cannot follow the Vaisnava principles. The Saivites, the devotees of Lord Siva, generally dress like Lord Siva, and sometimes they indulge in smoking and taking intoxicants. Such practices are never accepted by the followers of Vaisnava rituals.
brsyam brahma sanatanam
prcchate srnvatam satam
upavistam--seated; darbha-mayyam--made of darbha, straw; brsyam--on a mattress; brahma--the Absolute Truth; sanatanam--the eternal; naradaya--unto Narada; pravocantam--speaking; prcchate--asking; srnvatam--listening; satam--of the great sages.
He was seated on a straw mattress and speaking to all present, including the great sage Narada, to whom he specifically spoke about the Absolute Truth.
The lord was sitting on a mattress of straw because such a sitting place is accepted by persons who are practicing austerities to gain understanding of the Absolute Truth. In this verse it is specifically mentioned that he was speaking to the great sage Narada, a celebrated devotee. Narada was asking Lord Siva about devotional service, and Siva, being the topmost Vaisnava, was instructing him. ln other words, Lord Siva and Narada were discussing the knowledge of the Veda, but it is to be understood that the subject matter was devotional service. Another point in this connection is that Lord Siva is the supreme instructor and the great sage Narada is the supreme audience. Therefore, the supreme subject matter of Vedic knowledge is bhakti, or devotional service.
krtvorau daksine savyam
pada-padmam ca januni
bahum prakosthe 'ksa-malam
krtva--having placed; urau--thigh; daksine--at the right; savyam--the left; pada-padmam--lotus feet; ca--and; januni--on his knee; bahum--hand; prakosthe--in the end of the right hand; aksa-malam--rudraksa beads; asinam--sitting; tarka-mudraya--with the mudra of argument.
His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held rudraksa beads. This sitting posture is called virasana. He sat in the virasana posture, and his finger was in the mode of argument.
The sitting posture described herein is called virasana according to the system of astanga-yoga performances. In the performance of yoga there are eight divisions, such as yama and niyama--controlling, following the rules and regulations, then practicing the sitting postures, etc. Besides virasana there are other sitting postures, such as padmasana and siddhasana. Practice of these asanas without elevating oneself to the position of realizing the Supersoul, Visnu, is not the perfectional stage of yoga. Lord Siva is called yogisvara, the master of all yogis, and Krsna is also called yogesvara. Yogisvara indicates that no one can surpass the yoga practice of Lord Siva, and yogesvara indicates that no one can surpass the yogic perfection of Krsna. Another significant word is tarka-mudra. This indicates that the fingers are opened and the second finger is raised, along with the arm, to impress the audience with some subject matter. This is actually a symbolic representation.
tam brahma-nirvana-samadhim asritam
vyupasritam girisam yoga-kaksam
sa-loka-pala munayo manunam
adyam manum pranjalayah pranemuh
tam--him (Lord Siva); brahma-nirvana--in brahmananda; samadhim--in trance; asritam--absorbed; vyupasritam--leaning on; girisam--Lord Siva; yoga-kaksam--having his left knee firmly fixed with a knotted cloth; sa-loka-palah--along with the demigods (headed by Indra); munayah--the sages; manunam--of all thinkers; adyam--the chief; manum--thinker; pranjalayah--with folded palms; pranemuh--offered respectful obeisances.
All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Siva with folded hands. Lord Siva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.
In this verse the word brahmananda is significant. This brahmananda, or brahma-nirvana, is explained by Prahlada Maharaja. When one is completely absorbed in the adhoksaja, the Supreme Personality of Godhead, who is beyond the sense perception of materialistic persons, one is situated in brahmananda.
It is impossible to conceive of the existence, name, form, quality and pastimes of the Supreme Personality of Godhead because He is transcendentally situated beyond the conception of materialistic persons. Because materialists cannot imagine or conceive of the Supreme Personality of Godhead, they may think that God is dead, but factually He is always existing in His sac-cid-ananda-vigraha, His eternal form. Constant meditation concentrated on the form of the Lord is called samadhi, ecstasy or trance. Samadhi means particularly concentrated attention, so one who has achieved the qualification of always meditating on the Personality of Godhead is to be understood to be always in trance and enjoying brahma-nirvana, or brahmananda. Lord Siva exhibited those symptoms, and therefore it is stated that he was absorbed in brahmananda.
Another significant word is yoga-kaksam. Yoga-kaksa is the sitting posture in which the left thigh is fixed under one's tightly knotted saffron-colored garment. Also the words manunam adyam are significant here because they mean a philosopher, or one who is thoughtful and can think very nicely. Such a man is called manu. Lord Siva is described in this verse as the chief of all thinkers. Lord Siva, of course, does not engage in useless mental speculation, but as stated in the previous verse, he is always thoughtful regarding how to deliver the demons from their fallen condition of life. It is said that during the advent of Lord Caitanya, Sadasiva appeared as Advaita Prabhu, and Advaita Prabhu's chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Krsna. Since people were engaged in useless occupations which would continue their material existence, Lord Siva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Siva has a sampradaya, the Rudra-sampradaya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu.
sa tupalabhyagatam atma-yonim
utthaya cakre sirasabhivandanam
arhattamah kasya yathaiva visnuh
sah--Lord Siva; tu--but; upalabhya--seeing; agatam--had arrived; atma-yonim--Lord Brahma; sura-asura-isaih--by the best of the demigods and demons; abhivandita-anghrih--whose feet are worshiped; utthaya--standing up; cakre--made; sirasa--with his head; abhivandanam--respectful; arhattamah--Vamanadeva; kasya--of Kasyapa; yatha eva--just as; visnuh--Visnu.
Lord Siva's lotus feet were worshiped by both the demigods and demons, but still, in spite of his exalted position, as soon as he saw that Lord Brahma was there among all the other demigods, he immediately stood up and offered him respect by bowing down and touching his lotus feet, just as Vamanadeva offered His respectful obeisances to Kasyapa Muni.
Kasyapa Muni was in the category of the living entities, but he had a transcendental son, Vamanadeva, who was an incarnation of Visnu. Thus although Lord Visnu is the Supreme Personality of Godhead, He offered His respects to Kasyapa Muni. Similarly, when Lord Krsna was a child He used to offer His respectful obeisances to His mother and father, Nanda and Yasoda. Also, at the Battle of Kuruksetra, Lord Krsna touched the feet of Maharaja Yudhisthira because the King was His elder. It appears, then, that the Personality of Godhead, Lord Siva and other devotees, in spite of their being situated in exalted positions, instructed by practical example how to offer obeisances to their superiors. Lord Siva offered his respectful obeisances to Brahma because Brahma was his father, just as Kasyapa Muni was the father of Vamana.
tathapare siddha-gana maharsibhir
ye vai samantad anu nilalohitam
namaskrtah praha sasanka-sekharam
krta-pranamam prahasann ivatmabhuh
tatha--so; apare--the others; siddha-ganah--the Siddhas; maha-rsibhih--along with the great sages; ye--who; vai--indeed; samantat--from all sides; anu--after; nilalohitam--Lord Siva; namaskrtah--making obeisances; praha--said; sasanka-sekharam--to Lord Siva; krta-pranamam--having made obeisances; prahasan--smiling; iva--as; atmabhuh--Lord Brahma.
All the sages who were sitting with Lord Siva, such as Narada and others, also offered their respectful obeisances to Lord Brahma. After being so worshiped, Lord Brahma, smiling, began to speak to Lord Siva.
Lord Brahma was smiling because he knew that Lord Siva is not only easily satisfied but easily irritated as well. He was afraid that Lord Siva might be in an angry mood because he had lost his wife and had been insulted by Daksa. In order to conceal this fear, he smiled and addressed Lord Siva as follows.
jane tvam isam visvasya
sakteh sivasya ca param
yat tad brahma nirantaram
brahma uvaca--Lord Brahma said; jane--I know; tvam--you (Lord Siva); isam--the controller; visvasya--of the entire material manifestation; jagatah--of the cosmic manifestation; yoni-bijayoh--of both the mother and father; sakteh--of potency; sivasya--of Siva; ca--and; param--the Supreme; yat--which; tat--that; brahma--without change; nirantaram--with no material qualities.
Lord Brahma said: My dear Lord Siva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way.
Although Lord Brahma had received very respectful obeisances from Lord Siva, he knew that Lord Siva was in a more exalted position than himself. Lord Siva's position is described in Brahma-samhita: there is no difference between Lord Visnu and Lord Siva in their original positions, but still Lord Siva is different from Lord Visnu. The example is given that the milk in yogurt is not different from the original milk from which it was made.
tvam eva bhagavann etac
visvam srjasi pasy atsi
kridann urna-pato yatha
tvam--you; eva--certainly; bhagavan--O my lord; etat--this; siva-saktyoh--being situated in your auspicious energy; svarupayoh--by your personal expansion; visvam--this universe; srjasi--create; pasi--maintain; atsi--annihilate; kridan--working; urna-patah--spider's web; yatha--just like.
My dear lord, you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web.
In this verse the word siva-sakti is significant. Siva means "auspicious," and sakti means "energy." There are many types of energies of the Supreme Lord, and all of them are auspicious. Brahma, Visnu and Mahesvara are called guna-avataras, or incarnations of material qualities. In the material world we compare these different incarnations from different angles of vision, but since all of them are expansions of the supreme auspicious, all of them are auspicious, although sometimes we consider one quality of nature to be higher or lower than another. The mode of ignorance, or tamo-guna, is considered very much lower than the others, but in the higher sense it is also auspicious. The example may be given herein that the government has both an educational department and criminal department. An outsider may consider the criminal department inauspicious, but from the government's point of view it is as important as the education department, and therefore the government finances both departments equally, without discrimination.
tvam eva dharmartha-dughabhipattaye
daksena sutrena sasarjithadhvaram
tvayaiva loke 'vasitas ca setavo
yan brahmanah sraddadhate dhrta-vratah
tvam--Your Lordship; eva--certainly; dharma-artha-dugha--benefit derived from religion and economic development; abhipattaye--for their protection; daksena--by Daksa; sutrena--making him the cause; sasarjitha--created; adhvaram--sacrifices; tvaya--by you; eva--certainly; loke--in this world; avasitah--regulated; ca--and; setavah--respect for the varnasrama institution; yan--which; brahmanah--the brahmanas; sraddadhate--respect very much; dhrta-vratah--taking it as a vow.
My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Daksa, and thus one may derive the benefits of religious activities and economic development. Under your regulative principles, the institution of the four varnas and asramas is respected. The brahmanas therefore vow to follow this system strictly.
The Vedic system of varna and asrama is never to be neglected, for these divisions are created by the Supreme Lord Himself for the upkeep of social and religious order in human society. The brahmanas, as the intelligent class of men in society, must vow to steadily respect this regulative principle. The tendency in this age of Kali to make a classless society and not observe the principles of varna and asrama is a manifestation of an impossible dream. Destruction of the social and spiritual orders will not bring fulfillment of the idea of a classless society. One should strictly observe the principles of varna and asrama for the satisfaction of the creator, for it is stated in the Bhagavad-gita by Lord Krsna that the four orders of the social system--brahmanas, ksatriyas, vaisyas and sudras--are His creation. They should act according to the regulative principles of this institution and satisfy the Lord, just as different parts of the body all engage in the service of the whole. The whole is the Supreme Personality of Godhead in His virat-rupa, or universal form. The brahmanas, ksatriyas, vaisyas and sudras are respectively the mouth, arms, abdomen and legs of the universal form of the Lord. As long as they are engaged in the service of the complete whole, their position is secure, otherwise they fall down from their respective positions and become degraded.
tvam karmanam mangala mangalanam
kartuh sva-lokam tanuse svah param va
amangalanam ca tamisram ulbanam
viparyayah kena tad eva kasyacit
tvam--Your Lordship; karmanam--of the prescribed duties; mangala--O most auspicious; mangalanam--of the auspicious; kartuh--of the performer; sva-lokam--respective higher planetary systems; tanuse--expand; svah--heavenly planets; param--transcendental world; va--or; amangalanam--of the inauspicious; ca--and; tamisram--the name of a particular hell; ulbanam--ghastly; viparyayah--the opposite; kena--why; tat eva--certainly that; kasyacit--for someone.
O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikuntha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this.
The Supreme Personality of Godhead is called the supreme will. It is by the supreme will that everything is happening. It is said, therefore, that not a blade of grass moves without the supreme will. Generally it is prescribed that performers of pious activities are promoted to the higher planetary systems, devotees are promoted to the Vaikunthas, or spiritual worlds, and impersonal speculators are promoted to the impersonal Brahman effulgence; but it sometimes so happens that a miscreant like Ajamila is immediately promoted to the Vaikunthaloka simply by chanting the name of Narayana. Although when Ajamila uttered this vibration he intended to call his son Narayana, Lord Narayana took it seriously and immediately gave him promotion to Vaikunthaloka, despite his background, which was full of sinful activities. Similarly King Daksa was always engaged in the pious activities of performing sacrifices, yet simply because of creating a little misunderstanding with Lord Siva, he was severely taken to task. The conclusion is, therefore, that the supreme will is the ultimate judgment; no one can argue upon this. A pure devotee therefore submits in all circumstances to the supreme will of the Lord, accepting it as all-auspicious.
tat te 'nukampam susamiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak
The purport of this verse is that when a devotee is in a calamitous condition he takes it as a benediction of the Supreme Lord and takes responsibility himself for his past misdeeds. In such a condition, he offers still more devotional service and is not disturbed. One who lives in such a disposition of mind, engaged in devotional service, is the most eligible candidate for promotion to the spiritual world. In other words, such a devotee's claim for promotion to the spiritual world is assured in all circumstances.
na vai satam tvac-caranarpitatmanam
bhutesu sarvesv abhipasyatam tava
bhutani catmany aprthag-didrksatam
prayena roso 'bhibhaved yatha pasum
na--not; vai--but; satam--of the devotees; tvat-carana-arpita-atmanam--of those who are completely surrendered at your lotus feet; bhutesu--among living entities; sarvesu--all varieties; abhipasyatam--perfectly seeing; tava--your; bhutani--living entities; ca--and; atmani--in the Supreme; aprthak--nondifferent; didrksatam--those who see like that; prayena--almost always; rosah--anger; abhibhavet--takes place; yatha--exactly like; pasum--the animals.
My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramatma in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation.
When the Supreme Personality of Godhead becomes angry or kills a demon, materially this may appear unfavorable, but spiritually it is a blissful blessing upon him. Therefore pure devotees do not make any distinction between the Lord's anger and His blessings. They see both with reference to the Lord's behavior with others and themselves. A devotee does not find fault with the behavior of the Lord in any circumstances.
prthag-dhiyah karma-drso durasayah
paran duruktair vitudanty aruntudas
tan mavadhid daiva-vadhan bhavad-vidhah
prthak--differently; dhiyah--those who are thinking; karma--fruitive activities; drsah--observer; durasayah--mean minded; para-udayena--by others' flourishing condition; arpita--given up; hrt--heart; rujah--anger; anisam--always; paran--others; duruktaih--harsh words; vitudanti--gives pain; aruntudah--by piercing words; tan--unto them; ma--not; avadhit--kill; daiva--by providence; vadhan--already killed; bhavat--you; vidhah--like.
Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you.
Persons who are materialistic and always engaged in fruitive activities for material profit cannot endure seeing the flourishing life of others. Except for a few persons in Krsna consciousness, the entire world is full of such envious persons, who are perpetually full of anxieties because they are attached to the material body and are without self-realization. Since their hearts are always filled with anxiety, it is understood that they have already been killed by providence. Thus Lord Siva, as a self-realized Vaisnava, was advised not to kill Daksa. A Vaisnava is described as para-duhkha-duhkhi because although he is never distressed in any condition of life, he is distressed to see others in a distressed condition. Vaisnavas, therefore, should not try to kill by any action of the body or mind, but should try to revive the Krsna consciousness of others out of compassion for them. The Krsna consciousness movement has been started to deliver the envious persons of the world from the clutches of maya, and even though devotees are sometimes put into trouble, they push on the Krsna consciousness movement in all tolerance. Lord Caitanya advises:
trnad api sunicena
taror api sahisnuna
kirtaniyah sada harih
"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. ln such a state of mind one can chant the holy name of the Lord constantly." (Siksastaka 3)
A Vaisnava should follow the examples of such Vaisnavas as Haridasa Thakura, Nityananda Prabhu and also Lord Jesus Christ. There is no need to kill anyone who has already been killed. But it should be noted herewith that a Vaisnava should not tolerate the blaspheming of Visnu or Vaisnavas, although he should tolerate personal insults to himself.
yasmin yada puskara-nabha-mayaya
durantaya sprsta-dhiyah prthag-drsah
kurvanti tatra hy anukampaya krpam
na sadhavo daiva-balat krte kramam
yasmin--in some place; yada--when; puskara-nabha-mayaya--by the illusory energy of Puskaranabha, the Supreme Personality of Godhead; durantaya--insurmountable; sprsta-dhiyah--bewildered; prthak-drsah--the same persons who see differently; kurvanti--do; tatra--there; hi--certainly; anukampaya--out of compassion; krpam--mercy; na--never; sadhavah--saintly persons; daiva-balat--by providence; krte--being done; kramam--prowess.
My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them.
It is said that the beauty of a tapasvi, or saintly person, is forgiveness. There are many instances in the spiritual history of the world in which many saintly persons, although unnecessarily harassed, did not take action, although they could have done so. Pariksit Maharaja, for example, was unnecessarily cursed by a brahmana boy, and this was very much regretted by the boy's father, but Pariksit Maharaja accepted the curse and agreed to die within a week as the brahmana boy desired. Pariksit Maharaja was the emperor and was full in power both spiritually and materially, but out of compassion and out of respect for the brahmana community, he did not counteract the action of the brahmana boy but agreed to die within seven days. Because it was desired by Krsna that Pariksit Maharaja agree to the punishment so that the instruction of Srimad-Bhagavatam would thus be revealed to the world, Pariksit Maharaja was advised not to take action. A Vaisnava is personally tolerant for the benefit of others. When he does not show his prowess, this does not mean that he is lacking in strength; rather, it indicates that he is tolerant for the welfare of the entire human society.
bhavams tu pumsah paramasya mayaya
taya hatatmasv anukarma-cetahsv
anugraham kartum iharhasi prabho
bhavan--Your Lordship; tu--but; pumsah--of the person; paramasya--the supreme; mayaya--by the material energy; durantaya--of great potency; asprsta--unaffected; matih--intelligence; samasta-drk--seer or knower of everything; taya--by the same illusory energy; hata-atmasu--bewildered at heart; anukarma-cetahsu--whose hearts are attracted by fruitive activities; anugraham--mercy; kartum--to do; iha--in this case; arhasi--desire; prabho--O lord.
My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.
A Vaisnava is never bewildered by the influence of the external energy because he is engaged in the transcendental loving service of the Lord. The Lord states in Bhagavad-gita (7.14):
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
"My divine energy consisting of the three modes of material nature is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." A Vaisnava should take care of those who are bewildered by this maya instead of becoming angry with them, because without a Vaisnava's mercy they have no way to get out of the clutches of maya. Those who have been condemned by maya are rescued by the mercy of devotees.
krpa-sindhubhya eva ca
vaisnavebhyo namo namah
"I offer my respectful obeisances unto all the Vaisnava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls." Those who are under the influence of the illusory energy are attracted to fruitive activities, but a Vaisnava preacher attracts their hearts to the Supreme Personality of Godhead, Sri Krsna.
kurv adhvarasyoddharanam hatasya bhoh
tvayasamaptasya mano prajapateh
na yatra bhagam tava bhagino daduh
kuyajino yena makho niniyate
kuru--just execute; adhvarasya--of the sacrifice; uddharanam--complete regularly; hatasya--killed; bhoh--O; tvaya--by you; asamaptasya--of the unfinished sacrifice; mano--O Lord Siva; prajapateh--of Maharaja Daksa; na--not; yatra--where; bhagam--share; tava--your; bhaginah--deserving to take the share; daduh--did not give; ku-yajinah--bad priests; yena--by the bestower; makhah--sacrifice; niniyate--gets the result.
My dear Lord Siva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do the needful and take your rightful share.
jivatad yajamano 'yam
bhrgoh smasruni rohantu
pusno dantas ca purvavat
jivatat--let him be alive; yajamanah--the performer of the sacrifice (Daksa); ayam--this; prapadyeta--let him get back; aksini--by the eyes; bhagah--Bhagadeva; bhrgoh--of the sage Bhrgu; smasruni--mustache; rohantu--may grow again; pusnah--of Pusadeva; dantah--the chain of teeth; ca--and; purva-vat--like before.
My dear lord, by your mercy the performer of the sacrifice (King Daksa) may get back his life, Bhaga may get back his eyes, Bhrgu his mustache, and Pusa his teeth.
asu manyo 'stv anaturam
devanam--of the demigods; bhagna-gatranam--whose limbs are badly broken; rtvijam--of the priests; ca--and; ayudha-asmabhih--by weapons and by stones; bhavata--by you; anugrhitanam--being favored; asu--at once; manyo--O Lord Siva (in an angry mood); astu--let there be; anaturam--recovery from injuries.
O Lord Siva, may the demigods and the priests whose limbs have been broken by your soldiers recover from the injuries by your grace.
esa te rudra bhago 'stu
yad-ucchisto 'dhvarasya vai
yajnas te rudra bhagena
kalpatam adya yajna-han
esah--this; te--your; rudra--O Lord Siva; bhagah--portion; astu--let it be; yat--whatever; ucchistah--is the remainder; adhvarasya--of the sacrifice; vai--indeed; yajnah--the sacrifice; te--your; rudra--O Rudra; bhagena--by the portion; kalpatam--may be completed; adya--today; yajna-han--O destroyer of the sacrifice.
O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace.
A sacrifice is a ceremony performed to please the Supreme Personality of Godhead. In the Srimad-Bhagavatam, First Canto, Second Chapter, it is stated that everyone should try to understand whether the Supreme Personality of Godhead is satisfied by his activity. In other words, the aim of our activities should be to satisfy the Supreme Personality of Godhead. Just as in an office it is the duty of the worker to see that the proprietor or the master is satisfied, so everyone's duty is to see whether the Supreme Personality of Godhead is satisfied by one's activity. Activities to satisfy the Supreme Godhead are prescribed in the Vedic literature, and execution of such activities is called yajna. In other words, acting on behalf of the Supreme Lord is called yajna. One should know very well that any activity besides yajna is the cause of material bondage. That is explained in Bhagavad-gita (3.9): yajnarthat karmano 'nyatra loko 'yam karma-bandhanah. Karma-bandhanah means that if we do not work for the satisfaction of the Supreme Lord, Visnu, then the reaction of our work will bind us. One should not work for his own sense gratification. Everyone should work for the satisfaction of God. That is called yajna.
After the yajna was performed by Daksa, all the demigods expected prasada, the remnants of foodstuffs offered to Visnu. Lord Siva is one of the demigods, so naturally he also expected his share of the prasada from the yajna. But Daksa, out of his envy of Lord Siva, neither invited Siva to participate in the yajna nor gave him his share after the offering. But after the destruction of the yajna arena by the followers of Lord Siva, Lord Brahma pacified him and assured him that he would get his share of prasada. Thus he was requested to rectify whatever destruction was caused by his followers.
In Bhagavad-gita (3.11) it is said that all the demigods are satisfied when one performs yajna. Because the demigods expect prasada from yajnas, yajna must be performed. Those who engage in sense gratificatory, materialistic activities must perform yajna, otherwise they will be implicated. Thus Daksa, being the father of mankind, was performing yajna, and Lord Siva expected his share. But since Siva was not invited, there was trouble. By the mediation of Lord Brahma, however, everything was settled satisfactorily.
The performance of yajna is a very difficult task because all the demigods must be invited to participate in the yajna. In this Kali-yuga it is not possible to perform such costly sacrifices, nor is it possible to invite the demigods to participate. Therefore in this age it is recommended, yajnaih sankirtana-prayair yajanti hi sumedhasah (Bhag. 11.5.32). Those who are intelligent should know that in the Kali-yuga there is no possibility of performing the Vedic sacrifices. But unless one pleases the demigods, there will be no regulated seasonal activities or rainfall. Everything is controlled by the demigods. Under the circumstances, in this age, in order to keep the balance of social peace and prosperity, all intelligent men should execute the performance of sankirtana-yajna by chanting the holy names Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare. One should invite people, chant Hare Krsna, and then distribute prasada. This yajna will satisfy all the demigods, and thus there will be peace and prosperity in the world. Another difficulty in performing the Vedic rituals is that if one fails to satisfy even one demigod out of the many hundreds of thousands of demigods, just as Daksa failed to satisfy Lord Siva, there will be disaster. But in this age the performance of sacrifice has been simplified. One can chant Hare Krsna, and by pleasing Krsna one can satisfy all the demigods automatically.
Thus end the Bhaktivedanta purports of the Fourth Canto, Sixth Chapter, of the Srimad-Bhagavatam, entitled "Brahma Satisfies Lord Siva."