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Chapter SixThe Devatäs Approach Çiva

|| 4.6.1-2 ||maitreya uväcaatha deva-a!ä" sarverudrä#$%ai" parä&itä"'()a-pa**i'a-#istri+'a-

adä-pariha-mudarai"

sa,chi##a-hi##a-sarvää"sartvi%-sahyä hayä%u)ä"svayamhuve #amas%/tya

%ärts#ye#aita# #yavedaya#

0aitreya said # reat 3ear a)) the devatäs, the assem)eduests a#d priests 5ou#ded a)) over their odies de3eated ythe so)diers o3 Çiva 5ho had ee# armed 5ith tride#ts spearss5ords c)us iro# ars a#d hammers oeri# respects to7rahmä a#d i#3ormed him 3u))y o3 the eve#ts.

In the Sixth Chapter there is a description of Kailäça. Brahmä goes to Çiva,

who was sitting under a an!an tree there along with the devatäs, andsatis"es him with pra!ers.

Svayambhuve normall! should e svayambhuvam.

 

|| 4.6.8 ||upa)ahya puraivaitad

haavä# a&a-samhava"#äräya!a' ca vi'vätmä

#a %asyädhvaram $yatu"

7rahmä a#d 9i:!u sou) o3 the u#iverse %#o5i# that this 5ou)dhappe# had #ot o#e to the sacri;ce o3 Da%:a.

Kasya means of #a$%a. Knowing ecause the! are omniscient, the! didnot go &neyatuù

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tad ä%ar!ya vihu" prähate&$yasi %/täasi

%:emäya tatra sä h(yä##a präye!a uh(:atäm

=eari# o3 the eve#ts 7rahmä spo%e. Si#ce you have committedoe#se to a reat sou) thouh you desire to )ive 5ith materia)com3orts e#era))y it is etter that you do #ot )ive>

Vibhüù refers to Brahmä. 'aving committed o(ense &kåtägasi) to a greatsoul, for those desiring to live for comforts of life, desire to live for thathappiness should not occur* Since the! have committed o(ense to Çiva,for #a$%a and others who are dead, d!ing or aout to die, who havecommitted o(ense, and who desire to live for material pleasure&svakñemäya), that desire to live &sä) in comfort &tatra) should not eful"lled. +he o(enders li$e #a$%a should die, the! should not live. iving,the! will commit more o(enses. -hat is the use of their lives Better thatthe! die* Bubhüñatäm comes from the ver bhü, which means to exist.

 +his has the same meaning as /to live0 ecause if one exists, one alsolives. 1enerall! & prayeëa) the! should not live. 2mong those o(enders,some, living, ma! not commit more o(enses. +he! should have the desireto live, and remain alive. 

|| 4.6.? ||athäpi y(ya+ %/ta-%i)i:ä hava+ye arhi:o häa-hä&a+ parädu"

prasädayadhva+ pari'uddha-cetasä%:ipra-prasäda+ pra/h$tähri-padmam

3 you desire to )ive the# you 5ho have committed oe#se 5hohave exc)uded Çiva 3rom his share o3 the sacri;ce shou)d p)ease

him 5ith pure hearts si#ce he is p)eased simp)y i3 you touch his)otus 3eet.

'owever, if !ou want to live &athäpi), !ou who have committed o(ense,who excluded him from his share of the sacri"ce &barhiñaù), should pleaseÇiva. 3ne should not sa! that pleasing Çiva is di4cult. 'e is pleasedsimpl! if !ou grasp his lotus feet. I $now his mind.

|| 4.6.6 ||

ä'äsä#ä &$vitam adhvarasya)o%a" sa-pä)a" %upite #a yasmi#

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tam ä'u deva+ priyayä vih$#a+%:amäpayadhva+ h/di viddha+ duru%tai"

Desiri# a reviva) o3 the sacri;ce you shou)d @uic%)y o a#d e

3orive#ess 3rom Çiva #o5 ere3t o3 his 5i3e his heart pierced yharsh 5ords y 5hose a#er the 5or)ds a#d their protectorsca##ot exist.

-hen he is angr! & yasmin kupite) the world and its protectors will notlonger exist. 5ou, wishing to revive the sacri"ce, should eg his pardon.

|| 4.6. ||#äha+ #a ya&,o #a ca y(yam a#ye

ye deha-hä&o mu#aya' ca tattvamvidu" pramä!a+ a)a-v$ryayor vä

yasyätma-ta#trasya %a upäya+ vidhitset

#dra you a#yo#e 5ith a ody a#d the saes do #ot %#o5 thestre#th i#Bue#ce a#d the true #ature o3 Çiva 5ho is comp)ete)yi#depe#de#t. ho shou)d provide a mea#s to do this

/-e are surrendered to !ou. 1ive us some wa! to do this.0 Brahmä

answers. 6ot I, Brahmä, or the present Indra & yajaù) nor !ou sacri"cers,$nowers of the 7edas, $now the truth aout Çiva or the extent of hisstrength and in8uence.

|| 4.6.E ||sa ittham ädi'ya surä# a&as tu tai"sama#vita" pit/hi" sa-pra&e'ai"

yayau sva-dhi:!yä# #i)aya+ pura-dvi:a"%ai)äsam adri-pravara+ priya+ praho"

A3ter thus i#structi# a)) the devatäs, Ford 7rahmä a)o# 5ith theGitäs devatäs a#d the )ords o3 the proe#y departed 3rom hisp)ace a#d 5e#t the aode o3 Ford Çiva %#o5# as the Hai)äsa theest amo# mou#tai#s dear to Çiva.

|| 4.6.I || &a#mau:adhi-tapo-ma#tra-

yoa-siddhair #aretarai"

 &u:*a+ %i##ara-a#dharvairapsarohir v/ta+ sadä

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Hai)äsa is a)5ays ;))ed 5ith perso#s per3ected y yoga, mantra, austerity hers a#d irth a#d 5ith devatäs Hi##arasJa#dharvas a#d Apsaras.

9ourteen verses descrie Kailäsa. !ara"itaraiù means /by devatäs.0

|| 4.6.1K ||#ä#ä-ma!imayai" '/air

#ä#ä-dhätu-vicitritai"#ä#ä-druma-)atä-u)mair#ä#ä-m/a-a!äv/tai"

t is e#do5ed 5ith pea%s o3 various &e5e)s co)or3u) 5ith ma#ymi#era) covered 5ith various trees creepers a#d ushes a#d;))ed 5ith various a#ima)s.

|| 4.6.11 ||#ä#äma)a-prasrava!air#ä#ä-%a#dara-sä#uhi"rama!a+ vihara#t$#ä+

rama!ai" siddha-yo:itäm

t is ;))ed 5ith ma#y pure 5ater3a))s a#d various caves a#dp)ateaus. t is e#&oyed y the 5ives o3 the per3ected ei#s 5hosport there 5ith their husa#ds.

#amaëaiù means /with their lovers.0 Kailäsa gives pleasure &ramaëam) tothe wives of the perfected eings, who pla! there with their husands.

|| 4.6.12 ||may(ra-%e%ähiruta+

madä#dhä)i-vim(rcchitamp)ävitai ra%ta-%a!*hä#ä+%(&itai' ca patattri!äm

Hai)äsa resou#ds every5here 5ith the cries o3 peacoc%s a#d ees)i#ded y the s5eet ho#ey. t resou#ds 5ith the dra5# out crieso3 the cuc%oos a#d other irds.

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 +he peacoc$s cr! ever!where &abhi). +here is a noise li$e a group ofhouseholders tal$ing. +he ees linded with intoxication are li$e singerswho intone various ragas with notes, improvisations and modulations&vimür$hitam%. +he cries of the cuc$oos and other irds are long drawn

out & p&ävitaiù).

|| 4.6.18 ||ähvaya#tam ivoddhastair

dvi&ä# %äma-duhair drumai"vra&a#tam iva mätaair/!a#tam iva #ir&harai"

Hai)äsa 5ith the upraised ra#ches o3 desire trees seems to eca))i# out to the irds as uests. he# the e)epha#ts moveaout the mou#tai# itse)3 seems to move aout. ith the5ater3a))s resou#di# the mou#tai# seems to e ca))i# out.

 +he irds are li$e brähmaëa guests, eing invited ! the mountain. +hemountain seems to move when the elephants move aout. +he mountainseems to tal$ing with sweet words with the sound of the waterfalls.

|| 4.6.14-1? ||

ma#därai" päri&ätai' casara)ai' copa'ohitamtamä)ai" 'ä)a-tä)ai' ca%ovidäräsa#är&u#ai"

c(tai" %adamair #$pai' ca#äa-pu##äa-campa%ai"

pä*a)ä'o%a-a%u)ai"%u#dai" %uraa%air api

Hai)äsa is decorated 5ith trees such as mandära, pärijäta, sarala,tamäla, täla, kovidära, äsana, arjuna, ma#o kadamba, dhüli-kadamba, näga, punnäga, campaka, päöala, açoka, bakula, kundaand kurabaka.

'üta and ämra &verse :;) are t!pes of mango. !(pa is a variet! ofkadamba.

|| 4.6.16 ||svar!är!a-'ata-patrai' ca

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vara-re!u%a-&ätihi"%u&a%air ma))i%ähi' ca

mädhav$hi' ca ma!Litam

The mou#tai# is decorated 5ith o)de# çata-patra o)ea#der , cardamom &asmi#e kubja, mallikä a#d mädhavé.

#eëuka is cardamom.  )äti is

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Hai)äsa is decorated 5ith 3orests o3 red )otuses )ue )otuses5hite 5ater )i)ies a#d çatapatra )otuses ro5i# i# )a%es a#d5ith Boc%s o3 si#i# irds deer mo#%eys oars )io#s earsporcupi#es gayals, çarabhas, tiers a#te)ope a#d ua)os.

!äbhi is a mus$ deer.

|| 4.6.21 ||%ar!ä#trai%apadä'väsyair#ir&u:*a+ v/%a-#ähihi"%ada)$-%ha!La-sa+ruddha-

#a)i#$-pu)i#a-'riyam

Hai)äsa is ;))ed 5ith a#ima)s )i%e kar"äntra Mco5 eared.

|| 4.6.28 ||dad/'us tatra te ramyäma)a%ä+ #äma vai pur$m

va#a+ saua#dhi%a+ cäpiyatra ta#-#äma pa%a&am

They sa5 at that mou#tai# a p)easa#t city ca))ed A)a%ä a#d the

3orest ca))ed Saua#dhi%a 5here there 5ere )otuses ca))edsaugandhika.

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 +here were lotuses there called saugandhika. It is in the singular since itrepresents a species.

|| 4.6.24 ||#a#dä cä)a%a#a#dä casaritau ähyata" pura"

t$rthapäda-padämho&a-ra&asät$va päva#e

Nutside the city 5ere the rivers Oa#dä a#d A)a%a#a#dä puri;edy the dust o3 the )otus 3eet o3 the Ford.

3utside the cit! there were two rivers.

|| 4.6.2? ||yayo" sura-striya" %:attaravaruhya sva-dhi:!yata"%r$La#ti pu+sa" si,ca#tyo

viähya rati-%ar'itä"

The 5ives o3 the devatäs, 3atiued 3rom )ove ma%i# desce#d

3rom their aodes a#d e#teri# the 5ater o3 these rivers a#dp)ay sp)ash their husa#ds 5ith 5ater.

 +he! enter the two rivers & yay*ù).

|| 4.6.26 ||yayos tat-s#ä#a-vihra:*a-

#ava-%u%uma-pi,&aramvit/:o Ppi pia#ty amha"

päyaya#to a&ä a&$"

Thouh #ot thirsty e)epha#ts dri#% this 5ater a#d ma%e their5ives dri#% this 5ater 5hich has ecome ye))o5 a#d 3rara#t5ith the ku#kuma 3rom the athi# o3 the 5ome#.

?lephants, though not thirst!, drin$ the water of those two rivers, ecausethe waters have ecome !ellow and fragrant from the athing of thewomen.

|| 4.6.2 ||

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tära-hema-mahärat#a-vimä#a-'ata-sa%u)äm

 &u:*ä+ pu!ya&a#a-str$hiryathä %ha+ sataLid-ha#am

A)a%ä 5as ;))ed 5ith hu#dreds o3 airp)a#es made o3 o)d pear)sa#d precious &e5e)s a#d 5ith 5ome#. t 5as )i%e the s%y ;))ed5ith c)ouds a#d )iht#i#.

+ära means pearls. +he cit! is compared to the s$!, the lightning to thewomen, and the clouds to the airplanes.

|| 4.6.2E ||hitvä ya%:e'vara-pur$+

va#a+ saua#dhi%a+ ca tatdrumai" %äma-duhair h/dya+

citra-mä)ya-pha)a-cchadai"

The devatäs passed throuh A)a%ä the city o3 Huera a#d the Qa%:as a#d the Saua#dhi%a 3orest p)easa#t 5ith desire treeshavi# co)or3u) Bo5ers 3ruits a#d )eaves.

 +he devatäs passed through &hitvä) 2la$ä and the forest. +he sentence

continues until verse @:.

|| 4.6.2I ||ra%ta-%a!*ha-%haä#$%a-svara-ma!Lita-:a*padam%a)aha+sa-%u)a-pre:*ha+

%harada!La-&a)ä'ayam

The 3orest 5as ;))ed 5ith the hummi# o3 ees a#d the 5ar)i#

o3 Boc%s o3 cuc%oos a#d had )a%es ;))ed 5ith )otuses attractiveto Boc%s o3 s5a#s.

 +he forest was decorated with the songs of cuc$oos and uAAing of ees.It had la$es in which there were lotuses dear to the swans.

|| 4.6.8K ||va#a-%u,&ara-sah/:*a-

harica#da#a-väyu#ä

adhi pu!ya&a#a-str$!ä+muhur u#mathaya# ma#a"

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The 3orest 5ou)d i#creasi#)y aitate the mi#ds o3 the 5ome#co#sta#t)y throuh the reeRes carryi# sa#da)5ood 3rara#cecaused y the e)epha#ts rui# aai#st the sa#da)5ood trees.

 +he minds of the women were additionall! &adhi) agitated with desire,since the fragrance incited their lust.

|| 4.6.81 ||vaid(rya-%/ta-sopä#äväpya utpa)a-mä)i#$"

präpta+ %impuru:air d/:*väta äräd dad/'ur va*am

Seei# that 3orest used y the Himpuru:as a#d the poo)s 5hich5ere decorated 5ith )otus ar)a#ds 3ur#ished 5ith steps o3 catseye &e5e) the devatäs the# sa5 3rom 3ar o the a#ya# tree o3Çiva.

Väpyaù means ponds. räptä modi"es väpyaù.  2nother version has präptam, which modi"es vanam. 9rom far o( &ärät ), the! saw the an!antree.

|| 4.6.82 ||sa yo&a#a-'atotsedha"pädo#a-vi*apäyata"

parya%-%/täca)a-cchäyo#ir#$Las täpa-var&ita"

The tree 5as a hu#dred yojanas hih a#d its ra#ches exte#dedseve#ty-;ve yojanas. ts shade 5as u#i#terrupted. t had #o ird#ests a#d 5as coo).

Its height was a hundred y*janas, and its ranches spread sevent!"ve y*janas. It gave unro$en shade. Because there were no ird nests, therewas no disturance from their noise.

|| 4.6.88 ||tasmi# mahä-yoamayemumu%:u-'ara!e surä"dad/'u" 'ivam äs$#a+

tya%tämar:am ivä#ta%am

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#der that tree 5hich 5as the she)ter o3 aspira#ts 3or )ieratio#a#d 5hich esto5ed reat po5ers the devatäs sa5 Çiva sitti#appeari# )i%e death ut seemi# to have ive# up his a#er.

'e appeared to e death, ! thin$ing of the o(ense committed to him, uthe appeared to have given up anger towards the devatäs.

|| 4.6.84 ||sa#a#da#ädyair mahä-siddhai"

'ä#tai" sa+'ä#ta-virahamupäsyamä#a+ sa%hyä ca

harträ uhya%a-ra%:asäm

=e 5as peace3u) 5orshiped y the peace3u) per3ected ei#s )i%eSa#a#da a#d y Huera the protector o3 the Juhya%as a#dUa%:asas.

Sakhyä means /! Kuvera.0

|| 4.6.8? ||vidyä-tapo-yoa-patham

ästhita+ tam adh$'varamcara#ta+ vi'va-suh/da+vätsa)yä) )o%a-maa)am

They sa5 Çiva the Ford o3 the devatäs 3rie#d o3 the u#iverse theshe)ter o3 %#o5)ede austerity a#d yoga per3ormi# austerities3or the e#e;t o3 the 5or)d ecause o3 his aectio# 3or the )ivi#e#tities.

'e is the shelter of $nowledge, austerit! and y*ga ecause he startsthese processes. 'e performs &$arantam) austerit! for the ene"t of theworld.

|| 4.6.86 ||)ia+ ca täpasäh$:*a+hasma-da!La-&a*ä&i#amae#a sa#dhyähra-rucä

ca#dra-)e%hä+ ca ihratam

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=e 5as the symo) o3 the Çaivites dressed i# deer s%i# 5ithmatted hair sta reddish )ims smeared 5ith ashes a#d eari#the cresce#t moo#.

+äpasa refers to Çaivites. Sanhyabhra"ru$ä means reddish.

|| 4.6.8 ||upavi:*a+ darhamayyä+

/syä+ rahma sa#äta#am#äradäya pravoca#ta+

p/cchate '/!vatä+ satäm

Çiva 5as seated o# a kuça mat amo# )iste#i# saes a#d 5asspea%i# to Oärada 5ho 5as as%i# aout the eter#a) 9edas.

'e was sitting on a mat used ! ascetics &båsyäm). Brahma means7edas. reviousl! it was mentioned that Sana$a and others wereworshipping Çiva. +he! were present, ut 6ärada was the est amongthem ecause of his bhakti.  It should e understood that the main topicof the 7edas the! were discussing was bhakti.

|| 4.6.8E ||

%/tvorau da%:i!e savya+päda-padma+ ca &ä#u#i

ähu+ pra%o:*he P%:a-mä)ämäs$#a+ tar%a-mudrayä

=is )e3t 3oot 5as o# his riht thih a#d his )e3t ha#d 5as p)acedo# his )e3t %#ee. =e had eads o# his riht 3orearm a#d his rihtha#d sho5ed the tarka-mudrä.

'e was seen sitting in this t!pical posture. -*ga scriptures descrie thepostureD

e$apädam athai$asmin vin!ased ErusaFsthitamitarasmiFs tathä ähuF v>räsanam idaF smGtam

V(räsana is de"ned as placing each foot on the opposite thigh, andplacing the hands on the thighs.

 +he tarka"mudrä is descried as followsD

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Thouh most 5orthy o3 5orship Çiva 5hose 3eet are 5orshippedseei# 7rahmä arrive 5ith the devatäs stood up a#d )o5ered hishead i# respect &ust as 9äma#a respected Ha'yapa.

Çiva respected Brahmä ecause he was his father. +hough Çiva is mostworth! of respect &arhattamaù), he worshipped Brahmä ecause he washis father,

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|| 4.6.48 ||tvam eva haava## etac

chiva-'a%tyo" svar(payo"vi'va+ s/&asi päsy atsi%r$La## (r!a-pa*o yathä

N )ord> 7y your 3orms as Çiva a#d Ça%ti you create mai#tai# a#ddestroy the u#iverse &ust as a spider acts upo# his 5e.

Instead of svarüpay*ù the word svä1ay*r  is sometimes seen. +hegenitive case here stands for the instrumental case. Because Çiva is hissvä1a and 1akti is ÇivaMs shadow, the! are oth called svä1a.

|| 4.6.44 ||tvam eva dharmärtha-duhähipattaye

da%:e!a s(tre!a sasar&ithädhvaramtvayaiva )o%e Pvasitä' ca setavo

yä# rähma!ä" 'raddadhate dh/ta-vratä"

N producer o3 artha a#d dharma> Qou have created sacri;ce )i%e

a c)oth 5ith threads throuh Da%:a 3or produci# artha. Qouhave created the ru)es o3 var"äçrama 3or the peop)e 5hich thebrähma"as 3o))o5 5ith determi#atio#.

3 producer of dharma and artha* 5ou created sacri"ce, li$e weaving ofcloth, through #a$%a, for performance of artha as part of dharma.  +herespect for the varëä1rama s!stem in the world has een created ! !ou.Since #a$%a is dead, ecause of the asence of someone to initiatedharma, with the destruction of dharma, there will e now misfortune for

the world.

|| 4.6.4? ||tva+ %arma!ä+ maa)a maa)ä#ä+

%artu" sva-)o%a+ ta#u:e sva" para+ väamaa)ä#ä+ ca tamisram u)a!a+viparyaya" %e#a tad eva %asyacit

Auspicious )ord> Qou esto5 Svara or )ieratio# to the per3ormer

o3 pious acts a#d terri)e he)) to the si#3u). 7ut 5hy do you do theopposite to some peop)e

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 5ou give the results of karma.  3 auspicious lord* 5ou extend Svarga tothe performer of pious acts, or even lieration. 9or the sinful, !ou givehell. But wh! should there e opposite results for some people ious

persons li$e #a$%a go to hell, and sinners li$e 2

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/But if I do not give suitale punishment out of anger, then ever!onewould ecome sinful since the! would not get results for their sinful acts.0ar*dayena means /! seeing the wealth of others.0  3runtudäù means

the! in

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! mäyä.  'ow can the! gain discrimination 'ow can those whose mindsare aOicted ! various karmas recogniAe the devotees 5ou should emerciful to them.

|| 4.6.?K ||%urv adhvarasyoddhara!a+ hatasya ho"

tvayäsamäptasya ma#o pra&äpate"#a yatra häa+ tava häi#o dadu"

%uyä&i#o ye#a ma%ho #i#$yate

N Çiva> Uevive the i#comp)ete sacri;ce o3 Da%:a stopped yyou i# 5hich the ad priests did #ot oer you your share so thatyou ca# receive your share.

-hat should e done now 3 Çiva &man*)* Jevive that sacri"ce of#a$%a which was stopped efore completion ! !ou, in which the evilpriests did not give !ou !our share, so that !ou can attain !our share&makhaù).

|| 4.6.?1 || &$vatäd ya&amä#o Pya+

prapadyetä%:i!$ haa"

h/o" 'ma'r(!i roha#tup(:!o da#tä' ca p(rvavat

Da%:a shou)d et his )i3e ac%. 7haa shou)d et his eyes.7h/us moustache shou)d ro5 aai#. G(:äs teeth shou)d erestored.

|| 4.6.?2 ||devä#ä+ ha#a-äträ!äm

/tvi&ä+ cäyudhä'mahi"havatä#u/h$tä#äm

ä'u ma#yo Pstv a#äturam

N Çiva> 0ay the devatäs 5hose )ims 5ere i#&ured y your5eapo#s a#d sto#es 3avored y you @uic%)y recover their hea)th>

3 Çiva &manyu)*  3näturam means /healed.0

|| 4.6.?8 ||

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e:a te rudra häo Pstuyad-ucchi:*o Pdhvarasya vai

ya&,as te rudra häe#a%a)patäm adya ya&,a-ha#

N Uudra> Destroyer o3 sacri;ce> 0ay you ta%e your share 5hich isthe est remai#der i# the sacri;ce y 5hich the sacri;ce may ecomp)eted>

Pa! !ou have !our portion, which is the est remainder, ! which thesacri"ce ma! e completed*

 +hus ends the commentar! on the Sixth Chapter of the 9ourth Canto of theBhägavatam for the pleasure of the devotees, in accordance with the previous

ä$äryas.