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Chapter TwoDakña Insults Çiva

|| 4.2.1 ||

vidura uväcabhave !lavatä" reñ#hedakño duhit$%vatsala&

vidveña' akarot kas'ädanäd$t(ät'a)ä" sat!'

*idura said+ ,h( did Dakña- aectionate towards his dau/hter-ne/lect her and show hatred to 0ord Çiva- who is the best a'on/the /entle

In the Second Chapter, when Dakña departs in anger after heavilycriticizing Çiva, Nandéçvara and h!g" #ght with c"rses as weapons$ eca"se Çiva was well %ehaved, and, even tho"gh Dakña did not havea&ection for hi', %eca"se Dakña had a&ection for his da"ghter, he sho"ldnot have shown hatred to Çiva$

|| 4.2.2 ||kas ta" caräcara%/uru"

nirvaira" änta%vi/raha'

ät'ärä'a" katha" dveñ#i )a/ato daivata" 'ahat

,ho could hate Çiva- guru or the whole world- without ene'ies-who is peaceul- satis3ed in hi'sel- and the /reat deit( or theuniverse

 (his verse gives the reasons why Çiva sho"ld have no ene'ies$ Kaù can'ean who, or it can 'ean Dakña$ )ow co"ld Dakña show hatred to Çiva*

)e is guru %eca"se of the +"alities 'entioned$ If eternally the guru shows en'ity or dist"r%ed %ody, one sho"ld not still hate hi'$ Do noteven consider other +"alities$ Since Çiva is guru for the whole world, andthe presiding deity of the world, how was it possi%le Dakña co"ld showhatred, since Dakña was living within this "niverse, "nder Çiva*

|| 4.2. ||etad äkh(ähi 'e brah'an

 )ä'ätu& vauras(a cavidveñas tu (ata& prä5ä"s

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tat(a)e dust(a)än sat!

6lease e7plain to 'e the hatred between the son%in%law andather%in%law because o which 8at! /ave up her lie- which is

hard to /ive up

Yataù 'eans -fro' which hatred$. /lease tell 'e a%o"t the hatred %ywhich she gave her life$

|| 4.2.4 ||'aitre(a uväca

purä viva%s$)ä" satresa'etä& para'arña(a&tathä'ara%/a5ä& sarvesänu/ä 'una(o 9/na(a&

:aitre(a said+ In a or'er ti'e- /reat sa/es- devatäs- othersa/es and 3re /ods asse'bled with their ollowers at a sacri3ceo the creators o the universe.

 (hey asse'%led (sametä). 

|| 4.2.; ||tatra praviñ#a' $ña(od$ñ#värka' iva rociñäbhrä)a'äna" viti'ira"

kurvanta" tan 'ahat sada&

The sa/es saw Dakña enter there like the sun- shinin/ with lustre-'akin/ the lar/e asse'ble ree o darkness.

Dakña 0not 'entioned1 entered$

|| 4.2.< ||udatiñ#han sadas(äs te

sva%dhiñ5(ebh(a& sahä/na(a&$te viri=cä" arva" ca

tad%bhäsäkñipta%cetasa&

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The asse'bl( alon/ with the 3re%/ods- e7cept or >rah'ä andÇiva- rose ro' their seats- in?uenced b( that radiance.

|| 4.2.@ ||

sadasas%patibhir dakñobha/avän sädhu sat%k$ta&a)a" loka%/uru" natväniñasäda tad%ä)=a(ä

,elco'ed properl( b( the leaders o the asse'bl(- Dakña- ateroerin/ respects to >rah'ä- guru o the universe- sat down with>rah'äAs per'ission. 

|| 4.2.B ||prä%niña55a" '$a" d$ñ#vä

nä'$ñ(at tad%anäd$ta&uväca vä'a" cakñurbh(ä'

abhiv!kñ(a dahann iva

>eore Dakña seated hi'sel- he saw that Çiva was sittin/- andhad not respected hi' b( risin/. Ee spoke with harsh words

while /aFin/ with e(es read( to burn hi' up.

efore %eing seated (präk), seeing Çiva sitting, not %eing respected %yÇiva who sho"ld have stood "p, Dakña spoke with cr"elty 0vämam1$

|| 4.2.G ||rH(atä" brah'arña(o 'esaha%devä& sahä/na(a&

sädhHnä" bruvato v$tta"nä)=änän na ca 'atsarät

brahmarñis, devatäs and 3re%/odsJ Eear the words I speakabout the conduct o the /entle. I do not speak out o i/noranceor hatred.

/lease hear 'y words 0not written %"t "nderstood1, as I speak a%o"t thecond"ct of the well %red 0våttam1$ I will criticize the %ad 'annered, %"t do

not %eco'e "nhappy witho"t #rst re2ecting$ (he well 'annered wills"&ering if they tolerate the ill 'annered, like not weeding the grain #eld$

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If one shows no hatred, s"ch persons will co''it o&ence against the well'annered$ -3o" speak like this %eca"se of ignorance of the good nat"reof Çiva$. No, I do not speak o"t of ignorance$ 4nd I have not knownhatred fro' %irth$

|| 4.2.1K ||a(a" tu loka%pälänä"

(ao%/hno nirapatrapa&sadbhir äcarita& panthä(ena stabdhena dHñita&

>ein/ sha'eless- Çiva has destro(ed the a'e o the protectorso the planets- because the 'ost proud Çiva has polluted the pathollowed b( the well bred.

)ear with attention a%o"t his %ad cond"ct$ )e destroys the fa'e of theprotectors of the planets$ y "nsteadiness of one person a'ong 'any ofe+"al stat"s, people will criticize all$ )owever %y the skill of Sarasvaté,Dakña5s words have another 'eaning, praising Çiva$ y his own fa'e,Çiva derides the fa'e of all others$ Nirapatrapaù 'eans sha'eless %"tcan also 'ean -one who gives shelter to those witho"t deliverance$. (hepath followed %y the well 'annered is spoiled %y destr"ction 0dhvastena1%y the de'ons 0 yena1$ 4nother version has stabdhena.  (hen the 'eaning

is -he is witho"t sha'e %eca"se the path followed %y the well 'anneredis spoiled %y the %est of the pro"d 0stabha ina –duñitäù1$

|| 4.2.11 ||eña 'e iñ(atä" präpto(an 'e duhitur a/rah!t

pä5i" viprä/ni%'ukhata&sävitr(ä iva sädhuvat

Ee has accepted hi'sel as '( subordinate b( 'arr(in/ '(dau/hter in the presence o 3re and brähmaëas, posin/ as a wellbred person.

In this verse his criticis' is clear$ )owever, the words also can %e taken aspraise of Çiva$ 6ntil today he has kept 'y %ad %ehavio"r secret$eca"se he a' o'niscient, he is #rst to "nderstand$ (herefore he did notstand "p and welco'e 'e$ )owever he has "nderstood the +"alities in

'y da"ghter, e+"al to S7vitré, who' he has 'arried$ 8hat good%ehavio"r is this on 'y part*

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|| 4.2.12 ||/$h!tvä '$/a%äväkñ(ä&pä5i" 'arka#a%locana&

prat(utthänäbhivädärheväcäp( ak$ta nocita'

Eavin/ 'arried '( dau/hter with awn%like e(es- the 'onke(%e(ed rascal has not /iven proper respect to 'e with even words-thou/h I deserve the honor o persons risin/ and addressin/ 'epolitel(.

)e did not even respect with sweet words his father9in9law who deservesthat so'eone rises fro' his seat and addresses hi'$ (he other 'eaningis as follows$ Seeing 'ercif"lly 'aterialists who are like 'onkeys0markäta-!"anaù1, he grants their desires$ 6nfort"nately, I have notproperly respected with words s"ch a person who deserves that I rise andspeak politely$

|| 4.2.1 ||lupta%kri(ä(äuca(e

'änine bhinna%setaveanicchann ap( adä" bälä"

Hdrä(evoat!" /ira'

Thou/h not desirin/ to do so- I have /iven '( dau/hter to aperson who does not peror' rituals- is i'pure- is proud- andviolates the rules o conduct. I have acted as i /ivin/ the'essa/e o the *edas to a çüdra. 

#$at%m refers to the :edas$ (he words also can %e taken as praise$eca"se he is the very for' of the s"pre'e rah'an, no rit"als need %e

perfor'ed$ No one is cleaner than he is 0a$u"aye1$ )e is not pro"d anddoes not %reak the r"les$ 0y r"les of sandhi the words can %e taken asamanine and abhinna-setave1$ Seeing 'y own lack of +"ali#cation, I didnot want to give 'y da"ghter, %"t I gave her$ I a' "n+"ali#ed like the $&dras 0$&drä eva instead of $&dräya iva1 who teach the :edas$ 4s anoptional r"le the letter -y.in $&dräy eva is not dropped$; 

|| 4.2.14%1; ||

pretäväseñu /horeñu; /7$;?

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pretair bhHta%/a5air v$ta&a#at( un'attavan na/nov(upta%keo hasan rudan

citä%bhas'a%k$ta%snäna&preta%sra%nrasthi%bhHña5a&iväpadeo h( aivo

'atto 'atta%)ana%pri(a&pati& pra'atha%näthänä"ta'o%'äträt'akät'anä'

Laked like a 'ad'an- so'eti'es lau/hin/ and so'eti'es cr(in/-he lives in 3lth( places like cre'atoriu's- and surrounded b(/hosts and de'ons- wanders about in horrible places o the dead.Msin/ cre'atoriu' ashes as his bath- he orna'ents his bod( witha /arland o skulls and hu'an bones. Ee is inauspicious thou/hhe has the alse na'e Çiva. Ee is insane- dear to the insane- theleader o leaders o the insane- the leader o the 'ost i/norant.

 (his is %"t a pasti'e of Çiva, who is 'ad with prema for the S"pre'e@ord$ (h"s Dakña descri%es hi' to %e -like a 'ad'an$. If he wereact"ally 'ad, Dakña wo"ld have si'ply said -)e is a 'ad'an$.4ccording to other /"r7

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of praise$ Çiva is 'ercif"l even to the 'ad 0unnmäda-näthäya1$ )ep"ri#es even the i'p"re 0nañ'a-$au"äya1$ )is 'ind is 'ercif"l even tothe sinf"l (durhåde1$ (ho"gh I a' "n+"ali#ed I have 'y da"ghter %eca"seof rah'75s re+"est$

|| 4.2.1@ ||'aitre(a uväca

vinind(aiva" sa /iria'aprat!pa' avasthita'

dakño 9thäpa upasp$(akruddha& aptu" pracakra'e

:aitre(a said+ In this wa( criticiFin/ Çiva- who re'ained therewithout hostilit(- Dakña- sippin/ water- be/an to curse hi' inan/er.

 prat%pam 'eans -witho"t an ene'y$.

|| 4.2.1B ||a(a" tu deva%(a)ana

indropendrädibhir bhava&saha bhä/a" na labhatä"

devair deva%/a5ädha'a&

The lowest o the devatäs, Çiva should not receive a portion othe sacri3ce alon/ with the devatäs like Indra and Mpendra.

)is c"rse can also %e taken as praise$ 4t the sacri#ce, he sho"ld notreceive a share along with the devatäs %eca"se the devatäs are lowerthan he is$ Bne sho"ld not eat with those who are in a lower position$

 (herefore, he will receive his share si'ply %y letting the' eat their share,

since he is fa'o"s as the no"risher of all %eings$

|| 4.2.1G ||niñidh(a'äna& sa sadas(a%'ukh(air

dakño /iriträ(a vis$)(a äpa'tas'äd viniñkra'(a viv$ddha%'an(ur

 )a/ä'a kaurav(a ni)a" niketana'

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*iduraJ In spite o the opposition o the asse'bl(- Dakñareleased his curse and 3lled with an/er- let the place- andreturned to his own house.

I do not see anyone ecept 'yself who has intelligence$ )e left in anger,thinking -I sho"ld not stay in an asse'%ly of s"ch irreligio"s people$. (heothers said, -Do not %eco'e angry$ /lease co'e %ack$.

|| 4.2.2K ||vi)=ä(a äpa" /iriänu/ä/ra5!r

nand!varo roña%kañä(a%dHñita&dakñä(a äpa" visasar)a däru5a"

(e cänva'oda"s tad%aväc(atä" dvi)ä&

Mpon understandin/ that Çiva had been cursed- Land!vara- 0ordÇiva9s principal ollower- with red e(es o an/er- cursed Dakña andall the brähmaëas who had tolerated Dakña9s curse o Çiva.

-Conta'inated with the oint'ent of anger. 'eans his eyes %eca'e red$)e also c"rsed those who tolerated the c"rse 0avä"yatäm1 of Çiva$

|| 4.2.21 ||(a etan 'art(a' uddi(a

bha/avat( apratidruhidruh(at( a)=a& p$tha/%d$ñ#is

tattvato vi'ukho bhavet

Ee who- identi(in/ with the 'ortal bod(- oends Çiva- who isnon%violent- will beco'e a ool- seein/ in ter's o dierentbodies and re)ectin/ the 8upre'e 0ord.

 (hree verses eplain his c"rse of Dakña$ )e, who identifying with his%ody, s"%ect to death 0etat martyam1, hates Çiva, will %eco'e ignorant$

 (hat ignorant person is f"rther eplained$ )e sees in ter's of di&erentliving %eings, s"ch as %oth, children and wife$ )e will %e opposed to the@ord (tattvataù1$ (his is the #rst c"rse$

|| 4.2.22 ||/$heñu kH#a%dhar'eñu

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sakto /rä'(a%sukheccha(äkar'a%tantra" vitanute

veda%väda%vipanna%dh!&

That person- attached to cheatin/ rules o household lie with adesire or 'aterial happiness- his intelli/ence spoiled b('isleadin/ ollowers o the *edas- will beco'e totall( absorbed inkarma-khäëda.

-ollowers of the :edas. 'eans those whose intelligence is spoiled %ystate'ents s"ch as akñayya ha vai "äturmäsya-yä*inaù sukåta bhavati+the perfor'er of fo"r 'onths of a"sterity achieved i''ortality$0 pastamba rauta &tra, Kåñ/a Ya*ur 0eda =$;$;1

|| 4.2.2 ||buddh(ä paräbhidh(ä(in(ä

vis'$tät'a%/ati& pau&str!%kä'a& so 9stv atitarä"dakño basta%'ukho 9cirät

0et Dakña who has or/otten the spiritual /oal because oacceptin/ his bod( as the sel- who is e7cessivel( attached towo'en like an ani'al- i''ediatel( take a head like a /oatAs.

y having intelligence which thinks the %ody 0 para1 to %e the self, he hasforgotten the goal of life$ Desiring wo'en ecessively, he is like an ani'al$

 (hat is the second c"rse$ (hat he sho"ld have a head like a goat5s is thethird c"rse$

|| 4.2.24 ||vid(ä%buddhir avid(ä(ä"

kar'a'a((ä' asau )aa&sa"sarantv iha (e cä'u'

anu arväva'änina'

The curses are suitable because he takes i/norance in the or' o karma as knowled/e- and he is oolish. 0et those who ollowDakña- who insulted Çiva- take repeated birth and death in thisworld.

 (hese three c"rses are s"ita%le for hi', %eca"se he takes ignorance in the

for' of karma as knowledge, and he is foolish 0 *a1aù1$ 4nother versionhas a*aù 0goat1$ )e is like a goat$ In two and a half verses he now c"rses

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the brähma/as. @et those who follow Dakña 0amum1 take repeated %irthand death$

|| 4.2.2; ||

/ira& rutä(ä& puñpi5(ä'adhu%/andhena bhHri5ä'athnä con'athität'äna&sa''uh(antu hara%dviña&

0et those who hate Çiva and whose 'inds are a/itated b( thestron/- sti'ulatin/ sweet ra/rance o the words o the *edas-?owerin/ with pro'ises o 'aterial en)o('ent- beco'e co'pleteattached to karmas.

@et those whose 'inds 0ätmanaù1 are agitated %y the agitating 0mathnä1and inciting prof"se, sweet fragrance of the words of the :edas, whichhave ecessive praise for 'aterial enoy'ent like 2owers 0 puñpi/yäù1,%eco'e attached to karmas. (his is the second c"rse of the brähma/as. 

|| 4.2.2< ||sarva%bhakñä dvi)ä v$tt(aidh$ta%vid(ä%tapo%vratä&

vitta%dehendri(ärä'ä(äcakä vicarantv iha

0et the brähmaëas who eat an(thin/ and have taken vows oknowled/e and austerit( or 'aintainin/ the bod(- and who en)o(wealth- bod( and senses- wander about the earth as be//ars.

 (hey will lose discri'ination in what sho"ld %e eaten and what sho"ld not%e eaten$ (his is the third c"rse of the brähma/as.  (hey will take vows

only for 'aintaining their %odies$ (his is the fo"rth c"rse$ (hey will enoywealth, %ody and sense$ (hat is the #fth c"rse$ (hey will %eg$ (hat is thesith c"rse$

|| 4.2.2@ ||tas(aiva" vadata& äpa"rutvä dvi)a%kulä(a vai

bh$/u& prat(as$)ac chäpa"

brah'a%da5a" durat(a(a'

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,hen Land!vara had spoke- >h$/u- hearin/ the curse- uttered abrähmaëa’s curse in response- on behal o the brähmaëas, whichwas diPcult to avoid.

|| 4.2.2B ||bhava%vrata%dharä (e ca(e ca tän sa'anuvratä&päña5inas te bhavantu

sac%chästra%paripanthina&

0et those who take vows to satis( 0ord Çiva and who ollowssuch persons beco'e heretics and be obstacles to the /enuinescriptures.

|| 4.2.2G ||

nañ#a%aucä 'Hha%dhi(o )a#ä%bhas'ästhi%dhäri5a&

viantu iva%d!kñä(ä"(atra daiva" suräsava'

Mnclean- oolish- wearin/ 'atted locks- ashes and bones- 'a(the( take initiation ro' Çiva- and then worship into7ication as i

it were a deit(. ura is li+"or 'ade fro' s"gar, grains and honey$  sava is li+"or 'adefro' the sap of the täa tree and other plants$ (ogether they for' asing"lar ne"ter word$ (hey worship wine as if it were a devatä.

|| 4.2.K ||brah'a ca bräh'a5ä" caiva

(ad (H(a" parinindatha

setu" vidhära5a" pu"sä'ata& päña5a' äritä&

>ecause (ou criticiFe the *edas and the brähmaëas- which act asthe institution to support 'ankind- (ou will take shelter oheretical views

2rahma 'eans :edas$ (he brähma/as are the teachers of the :edas$ (hey are the instit"tion which s"pports 'en who are following the correct

path$

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|| 4.2.1 ||eña eva hi lokänä"

iva& panthä& sanätana&(a" pHrve cänusantasthur

(at%pra'ä5a" )anärdana&

The *edas which were ollowed previousl( and in which thesub)ect o inOuir( is Qanärdana- are the auspicious- eternal pathor hu'anit(.

Criticizing the :edas, yo" tread the wrong path$ 3ña refers to the :edas,in which Ean7rdana is the witness, and the s"%ect of in+"iry 0 pramä/am1$

|| 4.2.2 ||tad brah'a para'a" uddha"

satä" vart'a sanätana'vi/arh(a (äta päña5a"

daiva" vo (atra bhHta%rä#

CriticiFin/ the supre'e- pure- eternal *edas- the path o the

saints- (ou will beco'e heretics- in which state (our deit( will beÇiva.

 (his is the res"lt for %lasphe'ers$ 3o" will certainly attain this$ Fy c"rseis incidental$ 2h&ta-rä' 'eans the king of the bh&tas, who is also a bh&ta or ghost$ (his is a criticis'$ )owever the phrase is also praise$ It can'ean -one who r"les over all living %eings$.

|| 4.2. ||

'aitre(a uväcatas(aiva" vadata& äpa"

bh$/o& sa bha/avän bhava&nicakrä'a tata& ki=cid

vi'anä iva sänu/a&

:aitre(a said+ ,hile >h$/u was cursin/ in this wa(- Çiva- in a'orose 'ood- let with his ollowers.

)earing that Eanardana is the s"%ect of in+"iry, and worrying thatNandéçvara, o"t of anger, wo"ld speak %adly a%o"t the Ean7rdana and his

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devotees, Çiva then left$ )e appeared to %e 'orose$ eca"se he is self9satis#ed he was not act"ally 'orose$ (he 'eaning of this incident is thatthe intelligent person sho"ld take shelter of the :aiñ