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Chapter Two
Daksa Curses Lord Siva
TEXT 1
TEXT
vidura uvaca
bhave silavatam sresthe
dakso duhitr-vatsalah
vidvesam akarot kasmad
anadrtyatmajam satim
SYNONYMS
vidurah uvaca--Vidura said; bhave--towards Lord Siva; silavatam--among the gentle; sresthe--the best; daksah--Daksa; duhitr-vatsalah--being affectionate towards his daughter; vidvesam--enmity; akarot--did exhibit; kasmat--why; anadrtya--neglecting; atmajam--his own daughter; satim--Sati.
TRANSLATION
Vidura inquired: Why was Daksa, who was so affectionate towards his daughter, envious of Lord Siva, who is the best among the gentle? Why did he neglect his daughter Sati?
PURPORT
In the Second Chapter of the Fourth Canto, the cause of the dissension between Lord Siva and Daksa, which was due to a great sacrifice arranged by Daksa for the pacification of the entire universe, is explained. Lord Siva is described here as the best of the gentle because he is not envious of anyone, he is equal to all living entities, and all other good qualities are present in his personality. The word siva means "all auspicious." No one can be an enemy of Lord Siva's, for he is so peaceful and renounced that he does not even construct a house for his residence, but lives underneath a tree, always detached from all worldly things. The personality of Lord Siva symbolizes the best of gentleness. Why, then, was Daksa, who offered his beloved daughter to such a gentle personality, inimical towards Lord Siva so intensely that Sati, the daughter of Daksa and wife of Lord Siva, gave up her body?
TEXT 2
TEXT
kas tam caracara-gurum
nirvairam santa-vigraham
atmaramam katham dvesti
jagato daivatam mahat
SYNONYMS
kah--who (Daksa); tam--him (Lord Siva); cara-acara--of the whole world (both animate and inanimate); gurum--the spiritual master; nirvairam--without enmity; santa-vigraham--having a peaceful personality; atma-aramam--satisfied in himself; katham--how; dvesti--hates; jagatah--of the universe; daivatam--demigod; mahat--the great.
TRANSLATION
Lord Siva, the spiritual master of the entire world, is free from enmity, is a peaceful personality, and is always satisfied in himself. He is the greatest among the demigods. How is it possible that Daksa could be inimical towards such an auspicious personality?
PURPORT
Lord Siva is described here as caracara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhutanatha, which means "the worshipable deity of the dull-headed." Bhuta is also sometimes taken to indicate the ghosts. Lord Siva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaisnavas. It is also stated, vaisnavanam yatha sambhuh: Sambhu, Lord Siva, is the greatest of all Vaisnavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaisnavas, or devotees, and he has a sampradaya called the Rudra-sampradaya. Even if he is an enemy or is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Daksa. Daksa is also not an ordinary person. He is a Prajapati, in charge of fathering population, and all his daughters are highly elevated, especially Sati. The word sati means "the most chaste." Whenever there is consideration of chastity, Sati, this wife of Lord Siva and daughter of Daksa, is considered first. Vidura, therefore, was astonished. "Daksa is such a great man," he thought, "and is the father of Sati. And Lord Siva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel?"
TEXT 3
TEXT
etad akhyahi me brahman
jamatuh svasurasya ca
vidvesas tu yatah pranams
tatyaje dustyajan sati
SYNONYMS
etat--thus; akhyahi--please tell; me--to me; brahman--O brahmana; jamatuh--of the son-in-law (Lord Siva); svasurasya--of the father-in-law (Daksa); ca--and; vidvesah--quarrel; tu--as to; yatah--from what cause; pranan--her life; tatyaje--gave up; dustyajan--which is impossible to give up; sati--Sati.
TRANSLATION
My dear Maitreya, to part with one's life is very difficult. Would you kindly explain to me how such a son-in-law and father-in-law could quarrel so bitterly that the great goddess Sati could give up her life?
TEXT 4
TEXT
maitreya uvaca
pura visva-srjam satre
sametah paramarsayah
tathamara-ganah sarve
sanuga munayo 'gnayah
SYNONYMS
maitreyah uvaca--the sage Maitreya said; pura--formerly (at the time of Svayambhuva Manu); visva-srjam--of the creators of the universe; satre--at a sacrifice; sametah--were assembled; parama-rsayah--the great sages; tatha--and also; amara-ganah--the demigods; sarve--all; sa-anugah--along with their followers; munayah--the philosophers; agnayah--the fire-gods.
TRANSLATION
The sage Maitreya said: In a former time, the leaders of the universal creation performed a great sacrifice in which all the great sages, philosophers, demigods and fire-gods assembled with their followers.
PURPORT
Upon being asked by Vidura, the sage Maitreya began to explain the cause of the misunderstanding between Lord Siva and Daksa, because of which the goddess Sati gave up her body. Thus begins the history of a great sacrifice performed by the leaders of the universal creation, namely Marici, Daksa and Vasistha. These great personalities arranged for a great sacrifice, for which demigods like Indra and the fire-gods assembled with their followers. Lord Brahma and Lord Siva were also present.
TEXT 5
TEXT
tatra pravistam rsayo
drstvarkam iva rocisa
bhrajamanam vitimiram
kurvantam tan mahat sadah
SYNONYMS
tatra--there; pravistam--having entered; rsayah--the sages; drstva--seeing; arkam--the sun; iva--just like; rocisa--with luster; bhrajamanam--shining; vitimiram--free from darkness; kurvantam--making; tat--that; mahat--great; sadah--assembly.
TRANSLATION
When Daksa, the leader of the Prajapatis, entered that assembly, his personal bodily luster as bright as the effulgence of the sun, the entire assembly was illuminated, and all the assembled personalities became insignificant in his presence.
TEXT 6
TEXT
udatisthan sadasyas te
sva-dhisnyebhyah sahagnayah
rte virincam sarvam ca
tad-bhasaksipta-cetasah
SYNONYMS
udatisthan--stood up; sadasyah--the members of the assembly; te--they; sva-dhisnyebhyah--from their own seats; saha-agnayah--along with the fire-gods; rte--except for; virincam--Brahma; sarvam--Siva; ca--and; tat--his (Daksa's); bhasa--by the luster; aksipta--are influenced; cetasah--those whose minds.
TRANSLATION
Influenced by his personal bodily luster, all the fire-gods and other participants in that great assembly, with the exceptions of Lord Brahma and Lord Siva, gave up their own sitting places and stood in respect for Daksa.
TEXT 7
TEXT
sadasas-patibhir dakso
bhagavan sadhu sat-krtah
ajam loka-gurum natva
nisasada tad-ajnaya
SYNONYMS
sadasah--of the assembly; patibhih--by the leaders; daksah--Daksa; bhagavan--the possessor of all opulences; sadhu--properly; sat-krtah--was welcomed; ajam--to the unborn (Brahma); loka-gurum--to the teacher of the universe; natva--making obeisances; nisasada--sat down; tat-ajnaya--by his (Brahma's) order.
TRANSLATION
Daksa was adequately welcomed by the president of the great assembly, Lord Brahma. After offering Lord Brahma respect, Daksa, by the order of Brahma, properly took his seat.
TEXT 8
TEXT
pran-nisannam mrdam drstva
namrsyat tad-anadrtah
uvaca vamam caksurbhyam
abhiviksya dahann iva
SYNONYMS
prak--before; nisannam--being seated; mrdam--Lord Siva; drstva--seeing; na amrsyat--did not tolerate; tat--by him (Siva); anadrtah--not being respected; uvaca--said; vamam--dishonest; caksurbhyam--with both eyes; abhiviksya--looking at; dahan--burning; iva--as if.
TRANSLATION
Before taking his seat, however, Daksa was very much offended to see Lord Siva sitting and not showing him any respect. At that time, Daksa became greatly angry, and, his eyes glowing, he began to speak very strongly against Lord Siva.
PURPORT
Lord Siva, being the son-in-law of Daksa, was expected to show his father-in-law respect by standing with the others, but because Lord Brahma and Lord Siva are the principal demigods, their positions are greater than Daksa's. Daksa, however, could not tolerate this, and he took it as an insult by his son-in-law. Previously, also, he was not very much satisfied with Lord Siva, for Siva looked very poor and was niggardly in dress.
TEXT 9
TEXT
sruyatam brahmarsayo me
saha-devah sahagnayah
sadhunam bruvato vrttam
najnanan na ca matsarat
SYNONYMS
sruyatam--hear; brahma-rsayah--O sages among the brahmanas; me--unto me; saha-devah--O demigods; saha-agnayah--O fire-gods; sadhunam--of the gentle; bruvatah--speaking; vrttam--the manners; na--not; ajnanat--from ignorance; na ca--and not; matsarat--from envy.
TRANSLATION
All sages, brahmanas and fire-gods present, please hear me with attention, for I speak about the manners of gentle persons. I do not speak out of ignorance or envy.
PURPORT
In speaking against Lord Siva, Daksa tried to pacify the assembly by presenting in a very tactful way that he was going to speak about the manners of gentle persons, although naturally this might affect some unmannerly upstarts and the assembly might be unhappy because they did not want even unmannerly persons to be offended. In other words, he was in complete knowledge that he was speaking against Lord Siva in spite of Siva's spotless character. As far as envy is concerned, from the very beginning he was envious of Lord Siva; therefore he could not distinguish his own particular envy. Although he spoke like a man in ignorance, he wanted to cover his statements by saying that he was not speaking for impudent and envious reasons.
TEXT 10
TEXT
ayam tu loka-palanam
yaso-ghno nirapatrapah
sadbhir acaritah pantha
yena stabdhena dusitah
SYNONYMS
ayam--he (Siva); tu--but; loka-palanam--of the governors of the universe; yasah-ghnah--spoiling the fame; nirapatrapah--shameless; sadbhih--by those of gentle manner; acaritah--followed; panthah--the path; yena--by whom (Siva); stabdhena--being devoid of proper actions; dusitah--is polluted.
TRANSLATION
Siva has spoiled the name and fame of the governors of the universe and has polluted the path of gentle manners. Because he is shameless, he does not know how to act.
PURPORT
Daksa wanted to impress upon the minds of all the great sages assembled in that meeting that Siva, being one of the demigods, had ruined the good reputations of all the demigods by his unmannerly behavior. The words used against Lord Siva by Daksa can also be understood in a different way, in a good sense. For example, he stated that Siva is yaso-ghna, which means "one who spoils name and fame." So this can also be interpreted to mean that he was so famous that his fame killed all other fame. Again, Daksa used the word nirapatrapa, which also can be used in two senses. One sense is "one who is stunted," and another sense is "one who is the maintainer of persons who have no other shelter." Generally Lord Siva is known as the lord of the bhutas, or lower grade of living creatures. They take shelter of Lord Siva because he is very kind to everyone and is very quickly satisfied. Therefore he is called Asutosa. To such men, who cannot approach other demigods or Visnu, Lord Siva gives shelter. Therefore the word nirapatrapa can be used in that sense.
TEXT 11
TEXT
esa me sisyatam prapto
yan me duhitur agrahit
panim vipragni-mukhatah
savitrya iva sadhuvat
SYNONYMS
esah--he (Siva); me--my; sisyatam--subordinate position; praptah--accepted; yat--because; me duhituh--of my daughter; agrahit--he took; panim--the hand; vipra-agni--of brahmanas and fire; mukhatah--in the presence; savitryah--Gayatri; iva--like; sadhuvat--like an honest person.
TRANSLATION
He has already accepted himself as my subordinate by marrying my daughter in the presence of fire and brahmanas. He has married my daughter, who is equal to Gayatri, and has pretended to be just like an honest person.
PURPORT
Daksa's statement that Lord Siva pretended to be an honest person means that Siva was dishonest because in spite of accepting the position of Daksa's son-in-law, he was not respectful to Daksa.
TEXT 12
TEXT
grhitva mrga-savaksyah
panim markata-locanah
pratyutthanabhivadarhe
vacapy akrta nocitam
SYNONYMS
grhitva--taking; mrga-sava--like a deer cub; aksyah--of her who has eyes; panim--the hand; markata--of a monkey; locanah--he who has the eyes; pratyutthana--of rising from one's seat; abhivada--the honor; arhe--to me, who deserves; vaca--with sweet words; api--even; akrta na--he did not do; ucitam--honor.
TRANSLATION
He has eyes like a monkey's, yet he has married my daughter, whose eyes are just like those of a deer cub. Nevertheless he did not stand up to receive me, nor did he think it fit to welcome me with sweet words.
TEXT 13
TEXT
lupta-kriyayasucaye
manine bhinna-setave
anicchann apy adam balam
sudrayevosatim giram
SYNONYMS
lupta-kriyaya--not observing rules and regulations; asucaye--impure; manine--proud; bhinna-setave--having broken all rules of civility; anicchan--not desiring; api--although; adam--handed over; balam--my daughter; sudraya--unto a sudra; iva--as; usatim giram--the message of the Vedas.
TRANSLATION
I had no desire to give my daughter to this person, who has broken all rules of civility. Because of not observing the required rules and regulations, he is impure, but I was obliged to hand over my daughter to him just as one teaches the messages of the Vedas to a sudra.
PURPORT
A sudra is forbidden to take lessons from the Vedas because a sudra, due to his unclean habits, is not worthy to hear such instructions. This restriction, that unless one has acquired the brahminical qualifications one should not read the Vedic literatures, is like the restriction that a law student should not enter a law college unless he has been graduated from all lower grades. According to the estimation of Daksa, Siva was unclean in habits and not worthy to have the hand of his daughter, Sati, who was so enlightened, beautiful and chaste. The word used in this connection is bhinna-setave, which refers to one who has broken all the regulations for good behavior by not following the Vedic principles. ln other words, according to Daksa the entire transaction of the marriage of his daughter with Siva was not in order.
TEXTS 14-15
TEXT
pretavasesu ghoresu
pretair bhuta-ganair vrtah
ataty unmattavan nagno
vyupta-keso hasan rudan
cita-bhasma-krta-snanah
preta-sran-nrasthi-bhusanah
sivapadeso hy asivo
matto matta-jana-priyah
patih pramatha-nathanam
tamo-matratmakatmanam
SYNONYMS
preta-avasesu--at the burning places of dead bodies; ghoresu--horrible; pretaih--by the Pretas; bhuta-ganaih--by the Bhutas; vrtah--accompanied by; atati--he wanders; unmatta-vat--like a madman; nagnah--naked; vyupta-kesah--having scattered hair; hasan--laughing; rudan--crying; cita--of the funeral pyre; bhasma--with the ashes; krta-snanah--taking bath; preta--of the skulls of dead bodies; srak--having a garland; nr-asthi-bhusanah--ornamented with dead men's bones; siva-apadesah--who is siva, or auspicious, only in name; hi--for; asivah--inauspicious; mattah--crazy; matta-jana-priyah--very dear to the crazy beings; patih--the leader; pramatha-nathanam--of the lords of the Pramathas; tamah-matra-atmaka-atmanam--of those grossly in the mode of ignorance.
TRANSLATION
He lives in filthy places like crematoriums, and his companions are the ghosts and demons. Naked like a madman, sometimes laughing and sometimes crying, he smears crematorium ashes all over his body. He does not bathe regularly, and he ornaments his body with a garland of skulls and bones. Therefore only in name is he Siva, or auspicious; actually, he is the most mad and inauspicious creature. Thus he is very dear to crazy beings in the gross mode of ignorance, and he is their leader.
PURPORT
Those who do not regularly bathe are supposed to be in association with ghosts and crazy creatures. Lord Siva appeared to be like that, but his name, Siva, is actually fitting, for he is very kind to persons who are in the darkness of the mode of ignorance, such as unclean drunkards who do not regularly bathe. Lord Siva is so kind that he gives shelter to such creatures and gradually elevates them to spiritual consciousness. Although it is very difficult to raise such creatures to spiritual understanding, Lord Siva takes charge of them, and therefore, as stated in the Vedas, Lord Siva is all-auspicious. Thus by his association even such fallen souls can be elevated. Sometimes it is seen that great personalities meet with fallen souls, not for any personal interest but for the benefit of those souls. In the creation of the Lord there are different kinds of living creatures. Some of them are in the mode of goodness, some are in the mode of passion, and some are in the mode of ignorance. Lord Visnu takes charge of persons who are advanced Krsna conscious Vaisnavas, and Lord Brahma takes charge of persons who are very much attached to material activities, but Lord Siva is so kind that he takes charge of persons who are in gross ignorance and whose behavior is lower that that of the animals. Therefore Lord Siva is especially called auspicious.
TEXT 16
TEXT
tasma unmada-nathaya
nasta-saucaya durhrde
datta bata maya sadhvi
codite paramesthina
SYNONYMS
tasmai--to him; unmada-nathaya--to the lord of ghosts; nasta-saucaya--being devoid of all cleanliness; durhrde--heart filled with nasty things; datta--was given; bata--alas; maya--by me; sadhvi--Sati; codite--being requested; paramesthina--by the supreme teacher (Brahma).
TRANSLATION
On the request of Lord Brahma I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.
PURPORT
It is the duty of parents to hand over their daughters to suitable persons just befitting their family tradition in cleanliness, gentle behavior, wealth, social position, etc. Daksa was repentant that on the request of Brahma, who was his father, he had handed over his daughter to a person who, according to his calculation, was nasty. He was so angry that he did not acknowledge that the request was from his father. Instead, he referred to Brahma as paramesthi, the supreme teacher in the universe; because of his temperament of gross anger, he was not even prepared to accept Brahma as his father. In other words, he accused even Brahma of being less intelligent because he had advised Daksa to hand over his beautiful daughter to such a nasty fellow. In anger one forgets everything, and thus Daksa, in anger, not only accused the great Lord Siva, but criticized his own father, Lord Brahma, for his not very astute advice that Daksa hand over his daughter to Lord Siva.
TEXT 17
TEXT
maitreya uvaca
vinindyaivam sa girisam
apratipam avasthitam
dakso 'thapa upasprsya
kruddhah saptum pracakrame
SYNONYMS
maitreyah uvaca--Maitreya said; vinindya--abusing; evam--thus; sah--he (Daksa); girisam--Siva; apratipam--without any hostility; avasthitam--remaining; daksah--Daksa; atha--now; apah--water; upasprsya--washing hands and mouth; kruddhah--angry; saptum--to curse; pracakrame--began to.
TRANSLATION
The sage Maitreya continued: Thus Daksa, seeing Lord Siva sitting as if against him, washed his hands and mouth and cursed him in the following words.
TEXT 18
TEXT
ayam tu deva-yajana
indropendradibhir bhavah
saha bhagam na labhatam
devair deva-ganadhamah
SYNONYMS
ayam--that; tu--but; deva-yajane--in the sacrifice of the demigods; indra-upendra-adibhih--with Indra, Upendra and the others; bhavah--Siva; saha--along with; bhagam--a portion; na--not; labhatam--should obtain; devaih--with the demigods; deva-gana-adhamah--the lowest of all the demigods.
TRANSLATION
The demigods are eligible to share in the oblations of sacrifice, but Lord Siva, who is the lowest of all the demigods, should not have a share.
PURPORT
Because of this curse, Siva was deprived of his share in the oblations of Vedic sacrifices. It was due to the curse of Daksa, Sri Visvanatha Cakravarti comments in this connection, that Lord Siva was saved from the calamity of taking part with other demigods, who were all materialistic. Lord Siva is the greatest devotee of the Supreme Personality of Godhead, and it is not fitting for him to eat or sit with materialistic persons like the demigods. Thus the curse of Daksa was indirectly a blessing, for Siva would not have to eat or sit with other demigods, who were too materialistic. There is a practical example set for us by Gaurakisora dasa Babaji Maharaja, who used to sit on the side of a latrine to chant Hare Krsna. Many materialistic persons used to come and bother him and disturb his daily routine of chanting, so to avoid their company he used to sit by the side of a latrine, where materialistic persons would not go because of the filth and the obnoxious smell. However, Gaurakisora dasa Babaji Maharaja was so great that he was accepted as the spiritual master of such a great personality as His Divine Grace Om Visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja. The conclusion is that Lord Siva behaved in his own way to avoid materialistic persons who might disturb him in his prosecution of devotional service.
TEXT 19
TEXT
nisidhyamanah sa sadasya-mukhyair
dakso giritraya visrjya sapam
tasmad viniskramya vivrddha-manyur
jagama kauravya nijam niketanam
SYNONYMS
nisidhyamanah--being requested not to; sah--he (Daksa); sadasya-mukhyaih--by the members of the sacrifice; daksah--Daksa; giritraya--to Siva; visrjya--giving; sapam--a curse; tasmat--from that place; viniskramya--going out; vivrddha-manyuh--being exceedingly angry; jagama--went; kauravya--O Vidura; nijam--to his own; niketanam--home.
TRANSLATION
Maitreya continued: My dear Vidura, in spite of the requests of all the members of the sacrificial assembly, Daksa, in great anger, cursed Lord Siva and then left the assembly and went back to his home.
PURPORT
Anger is so detrimental that even a great personality like Daksa, out of anger, left the arena where Brahma was presiding and all the great sages and pious and saintly persons were assembled. All of them requested him not to leave, but, infuriated, he left, thinking that the auspicious place was not fit for him. Puffed up by his exalted position, he thought that no one was greater than he in argument. It appears that all the members of the assembly, including Lord Brahma, requested him not to be angry and leave their company, but in spite of all these requests, he left. That is the effect of cruel anger. In Bhagavad-gita, therefore, it is advised that one who desires to make tangible advancement in spiritual consciousness must avoid three things--lust, anger and the mode of passion. Actually we can see that lust, anger and passion make a man crazy, even though he be as great as Daksa. The very name Daksa suggests that he was expert in all material activities, but still, because of his aversion towards such a saintly personality as Siva, he was attacked by these three enemies--anger, lust and passion. Lord Caitanya, therefore, advised that one be very careful not to offend Vaisnavas. He compared offenses toward a Vaisnava to a mad elephant. As a mad elephant can do anything horrible, so when a person offends a Vaisnava he can perform any abominable action.
TEXT 20
TEXT
vijnaya sapam girisanugagranir
nandisvaro rosa-kasaya-dusitah
daksaya sapam visasarja darunam
ye canvamodams tad-avacyatam dvijah
SYNONYMS
vijnaya--understanding; sapam--the curse; girisa--of Siva; anuga-agranih--one of the principal associates; nandisvarah--Nandisvara; rosa--anger; kasaya--red; dusitah--blinded; daksaya--to Daksa; sapam--a curse; visasarja--gave; darunam--harsh; ye--who; ca--and; anvamodan--tolerated; tat-avacyatam--the cursing of Siva; dvijah--brahmanas.
TRANSLATION
Upon understanding that Lord Siva had been cursed, Nandisvara, one of Lord Siva's principal associates, became greatly angry. His eyes became red, and he prepared to curse Daksa and all the brahmanas present there who had tolerated Daksa's cursing Siva in harsh words.
PURPORT
There is a long-standing dissension among some of the neophyte Vaisnavas and Saivites; they are always at loggerheads. When Daksa cursed Lord Siva in harsh words, some of the brahmanas present might have enjoyed it because some brahmanas do not very much admire Lord Siva. This is due to their ignorance of Lord Siva's position. Nandisvara was affected by the cursing, but he did not follow the example of Lord Siva, who was also present there. Although Lord Siva could also have cursed Daksa in a similar way, he was silent and tolerant; but Nandisvara, his follower, was not tolerant. Of course, as a follower it was right for him not to tolerate an insult to his master, but he should not have cursed the brahmanas who were present. The entire issue was so complicated that those who were not strong enough forgot their positions, and thus cursing and countercursing went on in that great assembly. In other words, the material field is so unsteady that even personalities like Nandisvara, Daksa and many of the brahmanas present were infected by the atmosphere of anger.
TEXT 21
TEXT
ya etan martyam uddisya
bhagavaty apratidruhi
druhyaty ajnah prthag-drstis
tattvato vimukho bhavet
SYNONYMS
yah--who (Daksa); etat martyam--this body; uddisya--with reference to; bhagavati--to Siva; apratidruhi--who is not envious; druhyati--bears envy; ajnah--less intelligent persons; prthak-drstih--the vision of duality; tattvatah--from transcendental knowledge; vimukhah--bereft; bhavet--may become.
TRANSLATION
Anyone who has accepted Daksa as the most important personality and neglected Lord Siva because of envy is less intelligent and, because of visualizing in duality, will be bereft of transcendental knowledge.
PURPORT
The first curse by Nandisvara was that anyone supporting Daksa was foolishly identifying himself with the body, and therefore, because Daksa had no transcendental knowledge, supporting him would deprive one of transcendental knowledge. Daksa, Nandisvara said, identified himself with the body like other materialistic persons and was trying to derive all kinds of facilities in relationship with the body. He had excessive attachment for the body and, in relation to the body, with wife, children, home and other such things, which are different from the soul. Therefore Nandisvara's curse was that anyone who supported Daksa would be bereft of transcendental knowledge of the soul and thus also be deprived of knowledge of the Supreme Personality of Godhead.
TEXT 22
TEXT
grhesu kuta-dharmesu
sakto gramya-sukhecchaya
karma-tantram vitanute
veda-vada-vipanna-dhih
SYNONYMS
grhesu--in householder life; kuta-dharmesu--of pretentious religiosity; saktah--being attracted; gramya-sukha-icchaya--by desire for material happiness; karma-tantram--fruitive activities; vitanute--he performs; veda-vada--by the explanations of the Vedas; vipanna-dhih--intelligence being lost.
TRANSLATION
Pretentiously religious householder life, in which one is attracted to material happiness and thus also attracted to the superficial explanation of the Vedas, robs one of all intelligence and attaches one to fruitive activities as all in all.
PURPORT
Persons who identify with bodily existence are attached to the fruitive activities described in the Vedic literature. For example, in the Vedas it is said that one who observes the caturmasya vow will attain eternal happiness in the heavenly kingdom. In Bhagavad-gita, it is said that this flowery language of the Vedas mostly attracts persons who identify with the body. To them such happiness as that of the heavenly kingdom is everything; they do not know that beyond that is the spiritual kingdom, or kingdom of God, and they have no knowledge that one can go there. Thus they are bereft of transcendental knowledge. Such persons are very careful in observing the rules and regulations of household life in order to be promoted in the next life to the moon or other heavenly planets. lt is stated here that such persons are attached to gramya-sukha, which means "material happiness," without knowledge of eternal, blissful spiritual life.
TEXT 23
TEXT
buddhya parabhidhyayinya
vismrtatma-gatih pasuh
stri-kamah so 'stv atitaram
dakso basta-mukho 'cirat
SYNONYMS
buddhya--by intelligence; para-abhidhyayinya--by accepting the body as the self; vismrta-atma-gatih--having forgotten the knowledge of Visnu; pasuh--an animal; stri-kamah--attached to sex life; sah--he (Daksa); astu--let; atitaram--excessive; daksah--Daksa; basta-mukhah--the face of a goat; acirat--in a very short time.
TRANSLATION
Daksa has accepted the body as all in all. Therefore, since he has forgotten the visnu-pada, or visnu-gati, and is attached to sex life only, within a short time he will have the face of a goat.
TEXT 24
TEXT
vidya-buddhir avidyayam
karmamayyam asau jadah
samsarantv iha ye camum
anu sarvavamaninam
SYNONYMS
vidya-buddhih--materialistic education and intelligence; avidyayam--in nescience; karma-mayyam--formed of fruitive activities; asau--he (Daksa); jadah--dull; samsarantu--let them take birth again and again; iha--here in this world; ye--who; ca--and; amum--Daksa; anu--following; sarva--Siva; avamaninam--insulting.
TRANSLATION
Those who have become as dull as matter by cultivating materialistic education and intelligence are nesciently involved in fruitive activities. Such men have purposely insulted Lord Siva. May they continue in the cycle of repeated birth and death.
PURPORT
The three curses mentioned above are sufficient to make one as dull as stone, void of spiritual knowledge and preoccupied with materialistic education, which is nescience. After uttering these curses, Nandisvara then cursed the brahmanas to continue in the cycle of birth and death because of their supporting Daksa in blaspheming Lord Siva.
TEXT 25
TEXT
girah srutayah puspinya
madhu-gandhena bhurina
mathna conmathitatmanah
sammuhyantu hara-dvisah
SYNONYMS
girah--words; srutayah--of the Vedas; puspinyah--flowery; madhu-gandhena--with the scent of honey; bhurina--profuse; mathna--enchanting; ca--and; unmathita-atmanah--whose minds have become dull; sammuhyantu--let them remain attached; hara-dvisah--envious of Lord Siva.
TRANSLATION
May those who are envious of Lord Siva, being attracted by the flowery language of the enchanting Vedic promises, and who have thus become dull, always remain attached to fruitive activities.
PURPORT
The Vedic promises of elevation to higher planets for a better standard of materialistic life are compared to flowery language because in a flower there is certainly an aroma but that aroma does not last for a very long time. In a flower there is honey, but that honey is not eternal.
TEXT 26
TEXT
sarva-bhaksa dvija vrttyai
dhrta-vidya-tapo-vratah
vitta-dehendriyarama
yacaka vicarantv iha
SYNONYMS
sarva-bhaksah--eating everything; dvijah--the brahmanas; vrttyai--for maintaining the body; dhrta-vidya--having taken to education; tapah--austerity; vratah--and vows; vitta--money; deha--the body; indriya--the senses; aramah--the satisfaction; yacakah--as beggars; vicarantu--let them wander; iha--here.
TRANSLATION
These brahmanas take to education, austerity and vows only for the purpose of maintaining the body. They shall be devoid of discrimination between what to eat and what not to eat. They will acquire money, begging from door to door, simply for the satisfaction of the body.
PURPORT
The third curse inflicted by Nandisvara on the brahmanas who supported Daksa is completely functioning in the age of Kali. The so-called brahmanas are no longer interested in understanding the nature of the Supreme Brahman, although a brahmana means one who has attained knowledge about Brahman. In the Vedanta-sutra also it is stated, athato brahma jijnasa: this human form of life is meant for realization of the Supreme Brahman, the Absolute Truth, or, in other words, human life is meant for one's elevation to the post of a brahmana. Unfortunately the modern brahmanas, or so-called brahmanas who come in originally brahminical families, have left their own occupational duties, but they do not allow others to occupy the posts of brahmanas. The qualifications for brahmanas are described in the scriptures, in Srimad-Bhagavatam, Bhagavad-gita and all other Vedic literatures. Brahmana is not a hereditary title or position. If someone from a non-brahmana family (for example, one born in a family of sudras) tries to become a brahmana by being properly qualified under the instruction of a bona fide spiritual master, these so-called brahmanas will object. Such brahmanas, having been cursed by Nandisvara, are actually in a position where they have no discrimination between eatables and noneatables and simply live to maintain the perishable material body and its family. Such fallen conditioned souls are not worthy to be called brahmanas, but in Kali-yuga they claim to be brahmanas, and if a person actually tries to attain the brahminical qualifications, they try to hinder his progress. This is the situation in the present age. Caitanya Mahaprabhu condemned this principle very strongly. During His conversation with Ramananda Raya, He said that regardless of whether a person is born in a brahmana family or sudra family, regardless of whether he is a householder or a sannyasi, if he knows the science of Krsna he must be a spiritual master. Caitanya Mahaprabhu had many so-called sudra disciples like Haridasa Thakura and Ramananda Raya. Even the Gosvamis, who were principal students of Lord Caitanya, were also ostracized from brahmana society, but Caitanya Mahaprabhu, by His grace, made them first-class Vaisnavas.
TEXT 27
TEXT
tasyaivam vadatah sapam
srutva dvija-kulaya vai
bhrguh pratyasrjac chapam
brahma-dandam duratyayam
SYNONYMS
tasya--his (Nandisvara's); evam--thus; vadatah--words; sapam--the curse; srutva--hearing; dvija-kulaya--unto the brahmanas; vai--indeed; bhrguh--Bhrgu; pratyasrjat--made; sapam--a curse; brahma-dandam--the punishment of a brahmana; duratyayam--insurmountable.
TRANSLATION
When all the hereditary brahmanas were thus cursed by Nandisvara, the sage Bhrgu, as a reaction, condemned the followers of Lord Siva with this very strong brahminical curse.
PURPORT
The word duratyaya is particularly used in reference to a brahmadanda, or curse by a brahmana. A curse by a brahmana is very strong; therefore it is called duratyaya, or insurmountable. As the Lord states in Bhagavad-gita, the stringent laws of nature are insurmountable; similarly, if a curse is uttered by a brahmana, that curse is also insurmountable. But Bhagavad-gita also says that the curses or benedictions of the material world are, after all, material creations. The Caitanya-caritamrta confirms that that which is accepted in this material world to be a benediction and that which is taken to be a curse are both on the same platform because they are material. To get out of this material contamination, one should take shelter of the Supreme Personality of Godhead, as recommended in Bhagavad-gita (7.14): mam eva ye prapadyante mayam etam taranti te. The best path is to transcend all material curses and benedictions and take shelter of the Supreme Lord, Krsna, and remain in a transcendental position. Persons who have taken shelter of Krsna are always peaceful; they are never cursed by anyone, nor do they attempt to curse anyone. That is a transcendental position.
TEXT 28
TEXT
bhava-vrata-dhara ye ca
ye ca tan samanuvratah
pasandinas te bhavantu
sac-chastra-paripanthinah
SYNONYMS
bhava-vrata-dharah--taking a vow to satisfy Lord Siva; ye--who; ca--and; ye--who; ca--and; tan--such principles; samanuvratah--following; pasandinah--atheists; te--they; bhavantu--let them become; sat-sastra-paripanthinah--diverted from transcendental scriptural injunctions.
TRANSLATION
One who takes a vow to satisfy Lord Siva or who follows such principles will certainly become an atheist and be diverted from transcendental scriptural injunctions.
PURPORT
It is sometimes seen that devotees of Lord Siva imitate the characteristics of Lord Siva. For example, Lord Siva drank an ocean of poison, so some of the followers of Lord Siva imitate him and try to take intoxicants like ganja (marijuana). Here the curse is that if someone follows such principles he must become an infidel and turn against the principles of Vedic regulation. It is said that such devotees of Lord Siva will be sacchastra-paripanthinah, which means "opposed to the conclusion of sastra, or scripture." This is confirmed in the Padma Purana also. Lord Siva was ordered by the Supreme Personality of Godhead to preach the impersonal, or Mayavada, philosophy for a particular purpose, just as Lord Buddha preached the philosophy of voidness for particular purposes mentioned in the sastras.
Sometimes it is necessary to preach a philosophical doctrine which is against the Vedic conclusion. ln the Siva purana it is stated that Lord Siva said to Parvati that in the Kali-yuga, in the body of a brahmana, he would preach the Mayavada philosophy. Thus it is generally found that the worshipers of Lord Siva are Mayavadi followers. Lord Siva himself says, mayavadam asac-chastram. Asat-sastra, as explained here, means the doctrine of Mayavada impersonalism, or becoming one with the Supreme. Bhrgu Muni cursed that persons who worshiped Lord Siva would become followers of this Mayavada asat-sastra, which attempts to establish that the Supreme Personality of Godhead is impersonal. Besides that, among the worshipers of Lord Siva there is a section who live a devilish life. Srimad-Bhagavatam and Narada-pancaratra are authorized scriptures that are considered sat-sastra, or scriptures which lead one to the path of God realization. Asat-sastras are just the opposite.
TEXT 29
TEXT
nasta-sauca mudha-dhiyo
jata-bhasmasthi-dharinah
visantu siva-diksayam
yatra daivam surasavam
SYNONYMS
nasta-saucah--cleanliness being abandoned; mudha-dhiyah--foolish; jata-bhasma-asthi-dharinah--wearing long hair, ashes and bones; visantu--may enter; siva-diksayam--into initiation of worship of Siva; yatra--where; daivam--are spiritual; sura-asavam--wine and liquor.
TRANSLATION
Those who vow to worship Lord Siva are so foolish that they imitate him by keeping long hair on their heads. When initiated into worship of Lord Siva, they prefer to live on wine, flesh and other such things.
PURPORT
Indulging in wine and meat, keeping long hair on one's head, not bathing daily, and smoking ganja (marijuana) are some of the habits which are accepted by foolish creatures who do not have regulated lives. By such behavior one becomes devoid of transcendental knowledge. In the initiation into the Siva mantra there are mudrikastaka, in which it is sometimes recommended that one make his sitting place on the vagina and thus desire nirvana, or dissolution of existence. In that process of worship, wine is needed, or sometimes, in place of wine, palm tree juice which is converted into an intoxicant. This is also offered according to Siva-agama, a scripture on the method of worshiping Lord Siva.
TEXT 30
TEXT
brahma ca brahmanams caiva
yad yuyam parinindatha
setum vidharanam pumsam
atah pasandam asritah
SYNONYMS
brahma--the Vedas; ca--and; brahmanan--the brahmanas; ca--and; eva--certainly; yat--because; yuyam--you; parinindatha--blaspheme; setum--Vedic principles; vidharanam--holding; pumsam--of mankind; atah--therefore; pasandam--atheism; asritah--have taken shelter.
TRANSLATION
Bhrgu Muni continued: Since you blaspheme the Vedas and the brahmanas, who are followers of the Vedic principles, it is understood that you have already taken shelter of the doctrine of atheism.
PURPORT
Bhrgu Muni, in cursing Nandisvara, said that not only would they be degraded as atheists because of this curse, but they had already fallen to the standard of atheism because they had blasphemed the Vedas, which are the source of human civilization. Human civilization is based on the qualitative divisions of social order, namely the intelligent class, the martial class, the productive class and the laborer class. The Vedas provide the right direction for advancing in spiritual cultivation and economic development and regulating the principle of sense gratification, so that ultimately one may be liberated from material contamination to his real state of spiritual identification (aham brahmasmi). As long as one is in the contamination of material existence, one changes bodies from the aquatics up to the position of Brahma, but the human form of life is the highest perfectional life in the material world. The Vedas give directions by which to elevate oneself in the next life. The Vedas are the mother for such instructions, and the brahmanas, or persons who are in knowledge of the Vedas, are the father. Thus if one blasphemes the Vedas and brahmanas, naturally one goes down to the status of atheism. The exact word used in Sanskrit is nastika, which refers to one who does not believe in the Vedas but manufactures some concocted system of religion. Sri Caitanya Mahaprabhu has said that the followers of the Buddhist system of religion are nastikas. ln order to establish his doctrine of nonviolence, Lord Buddha flatly refused to believe in the Vedas, and thus, later on, Sankaracarya stopped this system of religion in India and forced it to go outside India. Here it is stated, brahma ca brahmanan. Brahma means the Vedas. Aham brahmasmi means "I am in full knowledge." The Vedic assertion is that one should think that he is Brahman, for actually he is Brahman. If brahma, or the Vedic spiritual science, is condemned, and the masters of the spiritual science, the brahmanas, are condemned, then where does human civilization stand? Bhrgu Muni said, "It is not due to my cursing that you shall become atheists; you are already situated in the principle of atheism. Therefore you are condemned."
TEXT 31
TEXT
esa eva hi lokanam
sivah panthah sanatanah
yam purve canusantasthur
yat-pramanam janardanah
SYNONYMS
esah--the Vedas; eva--certainly; hi--for; lokanam--of all people; sivah--auspicious; panthah--path; sanatanah--eternal; yam--which (Vedic path); purve--in the past; ca--and; anusantasthuh--was rigidly followed; yat--in which; pramanam--the evidence; janardanah--Janardana.
TRANSLATION
The Vedas give the eternal regulative principles for auspicious advancement in human civilization which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janardana, the well-wisher of all living entities.
PURPORT
In the Bhagavad-gita the Supreme Personality of Godhead, Krsna, has claimed that He is the father of all living entities, regardless of form. There are 8,400,000 different species of life forms, and Lord Krsna claims that He is the father of all. Because the living entities are parts and parcels of the Supreme Personality of Godhead, they are all sons of the Lord, and for their benefit, because they are hovering under the impression that they can lord it over material nature, the Vedas are given to them for their guidance. Therefore the Vedas are called apauruseya, for they are not written by any man or demigod, including the first living creature, Brahma. Brahma is not the creator or author of the Vedas. He is also one of the living beings in this material world; therefore he does not have the power to write or speak the Vedas independently. Every living entity within this material world is subject to four deficiencies: he commits mistakes, he accepts one thing for another, he cheats, and he has imperfect senses. The Vedas, however, are not written by any living creature within this material world. Therefore they are said to be apauruseya. No one can trace out the history of the Vedas. Of course, modern human civilization has no chronological history of the world or the universe, and it cannot present actual historical facts older than three thousand years. But no one has traced out when the Vedas were written, because they were never written by any living being within this material world. All other systems of knowledge are defective because they have been written or spoken by men or demigods who are products of this material creation, but Bhagavad-gita is apauruseya, for it was not spoken by any human being or any demigod of this material creation; it was spoken by Lord Krsna, who is beyond the material creation. That is accepted by such stalwart scholars as Sankaracarya, not to speak of other acaryas such as Ramanujacarya and Madhvacarya. Sankaracarya has accepted that Narayana and Krsna are transcendental, and in Bhagavad-gita also Lord Krsna has established, aham sarvasya prabhavo mattah sarvam pravartate: "I am the origin of everything; everything emanates from Me." This material creation, including Brahma and Siva and all the demigods, has been created by Him, for everything has emanated from Him. He also says that the purpose of all the Vedas is to understand Him (vedais ca sarvair aham eva vedyah). He is the original veda-vit, or knower of the Vedas, and vedanta-krt, or compiler of Vedanta. Brahma is not the compiler of the Vedas.
In the beginning of Srimad-Bhagavatam it is established, tene brahma hrda: the Supreme Absolute Truth, the Personality of Godhead, instructed Brahma in the Vedic knowledge through his heart. Therefore the evidence that Vedic knowledge is free from the defects of mistakes, illusions, cheating and imperfection is that it is spoken by the Supreme Personality of Godhead, Janardana, and has thus been followed from time immemorial, beginning from Brahma. The Vedic religion or the principles of the Vedas have been followed by the highly cultured population of India since time immemorial; no one can trace out the history of Vedic religion. Therefore it is sanatana, and any blasphemy against the Vedas is calculated to be atheism. The Vedas are described as setu, which means "a bridge." If one wants to attain his spiritual existence, one has to cross an ocean of nescience. The Vedas are the bridge by which to cross such a great ocean.
The Vedas describe how to divide the human race into four divisions according to quality and working capacity. This is a very scientific system, and it is also sanatana, for no one can trace out its history and it has no dissolution. No one can stop the system of varna and asrama, or the castes and divisions. For example, whether or not one accepts the name brahmana, there is a class in society which is known as the intelligent class and which is interested in spiritual understanding and philosophy. Similarly, there is a class of men who are interested in administration and in ruling others. In the Vedic system these martially spirited men are called ksatriyas. Similarly, everywhere there is a class of men who are interested in economic development, business, industry and money-making; they are called vaisyas. And there is another class who are neither intelligent nor martially spirited nor endowed with the capacity for economic development but who simply can serve others. They are called sudras, or the laborer class. This system is sanatana--it comes from time immemorial, and it will continue in the same way. There is no power in the world which can stop it. Therefore, since this sanatana-dharma system is eternal, one can elevate himself to the highest standard of spiritual life by following the Vedic principles.
It is stated that formerly the sages followed this system; therefore to follow the Vedic system is to follow the standard etiquette of society. But the followers of Lord Siva, who are drunkards, who are addicted to intoxicants and sex life, who do not bathe and who smoke ganja, are against all human etiquette. The conclusion is that persons who rebel against the Vedic principles are themselves the evidence that the Vedas are authoritative, because by not following the Vedic principles they become like animals. Such animalistic persons are themselves evidence of the supremacy of the Vedic regulations.
TEXT 32
TEXT
tad brahma paramam suddham
satam vartma sanatanam
vigarhya yata pasandam
daivam vo yatra bhuta-rat
SYNONYMS
tat--that; brahma--Veda; paramam--supreme; suddham--pure; satam--of the saintly persons; vartma--path; sanatanam--eternal; vigarhya--blaspheming; yata--should go; pasandam--to atheism; daivam--deity; vah--your; yatra--where; bhuta-rat--the lord of the bhutas.
TRANSLATION
By blaspheming the principles of the Vedas, which are the pure and supreme path of the saintly persons, certainly you followers of Bhutapati, Lord Siva, will descend to the standard of atheism without a doubt.
PURPORT
Lord Siva is described here as bhuta-rat. The ghosts and those who are situated in the material mode of ignorance are called bhutas, so bhuta-rat refers to the leader of the creatures who are in the lowest standard of the material modes of nature. Another meaning of bhuta is anyone who has taken birth or anything which is produced, so in that sense Lord Siva may be accepted as the father of this material world. Here, of course, Bhrgu Muni takes Lord Siva as the leader of the lowest creatures. The characteristics of the lowest class of men have already been described--they do not bathe, they have long hair on their heads, and they are addicted to intoxicants. In comparison with the path followed by the followers of Bhutarat, the Vedic system is certainly excellent, for it promotes people to spiritual life as the highest eternal principle of human civilisation. If one decries or blasphemes the Vedic principles, then he falls to the standard of atheism.
TEXT 33
TEXT
maitreya uvaca
tasyaivam vadatah sapam
bhrgoh sa bhagavan bhavah
niscakrama tatah kincid
vimana iva sanugah
SYNONYMS
maitreyah uvaca--Maitreya said; tasya--of him; evam--thus; vadatah--being spoken; sapam--curse; bhrgoh--of Bhrgu; sah--he; bhagavan--the possessor of all opulences; bhavah--Lord Siva; niscakrama--went; tatah--from there; kincit--somewhat; vimanah--morose; iva--as; sa-anugah--followed by his disciples.
TRANSLATION
The sage Maitreya said: When such cursing and countercursing was going on between Lord Siva's followers and the parties of Daksa and Bhrgu, Lord Siva became very morose. Not saying anything, he left the arena of the sacrifice, followed by his disciples.
PURPORT
Here Lord Siva's excellent character is described. In spite of the cursing and countercursing between the parties of Daksa and Siva, because he is the greatest Vaisnava he was so sober that he did not say anything. A Vaisnava is always tolerant, and Lord Siva is considered the topmost Vaisnava, so his character, as shown in this scene, is excellent. He became morose because he knew that these people, both his men and Daksa's, were unnecessarily cursing and countercursing one another, without any interest in spiritual life. From his point of view, he did not see anyone as lower or higher, because he is a Vaisnava. As stated in Bhagavad-gita (5.18), panditah sama-darsinah: one who is perfectly learned does not see anyone as lesser or greater, because he sees everyone from the spiritual platform. Thus the only alternative left to Lord Siva was to leave in order to stop his follower, Nandisvara, as well as Bhrgu Muni, from cursing and countercursing in that way.
TEXT 34
TEXT
te 'pi visva-srjah satram
sahasra-parivatsaran
samvidhaya mahesvasa
yatrejya rsabho harih
SYNONYMS
te--those; api--even; visva-srjah--progenitors of the universal population; satram--the sacrifice; sahasra--one thousand; parivatsaran--years; samvidhaya--performing; mahesvasa--O Vidura; yatra--in which; ijyah--to be worshiped; rsabhah--the presiding Deity of all demigods; harih--Hari.
TRANSLATION
The sage Maitreya continued: O Vidura, all the progenitors of the universal population thus executed a sacrifice for thousands of years, for sacrifice is the best way to worship the Supreme Lord, Hari, the Personality of Godhead.
PURPORT
It is clearly stated here that the stalwart personalities who generate the entire population of the world are interested in satisfying the Supreme Personality of Godhead by offering sacrifices. The Lord also says in Bhagavad-gita (5.29), bhoktaram yajna-tapasam. One may engage in performing sacrifices and severe austerities for perfection, but they are all meant to satisfy the Supreme Lord. lf such activities are performed for personal satisfaction, one is involved in pasanda, or atheism; but when they are performed for the satisfaction of the Supreme Lord, one is following the Vedic principle. All the assembled sages performed sacrifices for one thousand years.
TEXT 35
TEXT
aplutyavabhrtham yatra
ganga yamunayanvita
virajenatmana sarve
svam svam dhama yayus tatah
SYNONYMS
aplutya--taking a bath; avabhrtham--the bath which is taken after performing sacrifices; yatra--where; ganga--the River Ganges; yamunaya--by the River Yamuna; anvita--mixed; virajena--without infection; atmana--by the mind; sarve--all; svam svam--their respective; dhama--abodes; yayuh--went; tatah--from there.
TRANSLATION
My dear Vidura, carrier of bows and arrows, all the demigods who were performing the sacrifice took their bath at the confluence of the Ganges and the Yamuna after completing the yajna performance. Such a bath is called avabhrtha-snana. After thus becoming purified in heart, they departed for their respective abodes.
PURPORT
After Lord Siva and, previously, Daksa, left the arena of sacrifice, the sacrifice was not stopped; the sages went on for many years in order to satisfy the Supreme Lord. The sacrifice was not destroyed for want of Siva and Daksa, and the sages went on with their activities. In other words, it may be assumed that if one does not worship the demigods, even up to Lord Siva and Brahma, one can nevertheless satisfy the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gita (7.20). Kamais tais tair hrta jnanah prapadyante 'nya-devatah. Persons who are impelled by lust and desire go to the demigods to derive some material benefit. Bhagavad-gita uses the very specific words nasti buddhih, meaning "persons who have lost their sense or intelligence." Only such persons care for demigods and want to derive material benefit from them. Of course, this does not mean that one should not show respect to the demigods; but there is no need to worship them. One who is honest may be faithful to the government, but he does not need to bribe the government servants. Bribery is illegal; one does not bribe a government servant, but that does not mean that one does not show him respect. Similarly, one who engages in the transcendental loving service of the Supreme Lord does not need to worship any demigod, nor does he have any tendency to show disrespect to the demigods. Elsewhere in Bhagavad-gita (9.23) it is stated, ye 'py anya-devata-bhakta yajante sraddhayanvitah. The Lord says that anyone who worships the demigods is also worshiping Him, but he is worshiping avidhi-purvakam, which means "without following the regulative principles." The regulative principle is to worship the Supreme Personality of Godhead. Worship of demigods may indirectly be worship of the Personality of Godhead, but it is not regulated. By worshiping the Supreme Lord, one automatically serves all the demigods because they are parts and parcels of the whole. If one supplies water to the root of a tree, all the parts of the tree, such as the leaves and branches, are automatically satisfied, and if one supplies food to the stomach, all the limbs of the body--the hands, legs, fingers, etc.--are nourished. Thus by worshiping the Supreme Personality of Godhead one can satisfy all the demigods, but by worshiping all the demigods one does not completely worship the Supreme Lord. Therefore worship of the demigods is irregular, and it is disrespectful to the scriptural injunctions.
In this age of Kali it is practically impossible to perform the deva-yajna, or sacrifices to the demigods. As such, in this age Srimad-Bhagavatam recommends sankirtana-yajna. Yajnaih sankirtana-prayair yajanti hi sumedhasah (Bhag. 11.5.32). "In this age the intelligent person completes the performances of all kinds of yajnas simply by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare." Tasmin tuste jagat tustah: "When Lord Visnu is satisfied, all the demigods, who are parts and parcels of the Supreme Lord, are satisfied."
Thus end the Bhaktivedanta purports of the Fourth Canto, Second Chapter, of the Srimad-Bhagavatam, entitled "Daksa Curses Lord Siva."