Dakṣa Curses Lord Śiva

In the Second Chapter, when Dakṣa departs in anger after heavily criticizing Śiva, Nandīśvara and Bhṛgu fight with curses as weapons. Because Śiva was well behaved, and, even though Dakṣa did not have affection for him, because Dakṣa had affection for his daughter, he should not have shown hatred to Śiva.

This verse gives the reasons why Śiva should have no enemies. Kaḥ can mean who, or it can mean Dakṣa. How could Dakṣa show hatred to Śiva? He is guru because of the qualities mentioned. If externally the guru shows enmity or disturbed body, one should not still hate him. Do not even consider other qualities. Since Śiva is guru for the whole world, and the presiding deity of the world, how was it possible Dakṣa could show hatred, since Dakṣa was living within this universe, under Śiva?

Yataḥ means “from which hatred.” Please tell me about the hatred by which she gave her life.

They assembled (sametā).

Dakṣa (not mentioned) entered.

Before being seated (prāk), seeing Śiva sitting, not being respected by Śiva who should have stood up, Dakṣa spoke with cruelty (vāmam).

Please hear my words (not written but understood), as I speak about the conduct of the well bred (vṛttam). I will criticize the bad mannered, but do not become unhappy without first reflecting. The well mannered will suffering if they tolerate the ill mannered, like not weeding the grain field. If one shows no hatred, such persons will commit offence against the well mannered. “You speak like this because of ignorance of the good nature of Śiva.” No, I do not speak out of ignorance. And I have not known hatred from birth.

Hear with attention about his bad conduct. He destroys the fame of the protectors of the planets. By unsteadiness of one person among many of equal status, people will criticize all. However by the skill of Sarasvatī, Dakṣa’s words have another meaning, praising Śiva. By his own fame, Śiva derides the fame of all others. Nirapatrapaḥ means shameless but can also mean “one who gives shelter to those without deliverance.” The path followed by the well mannered is spoiled by destruction (dhvastena) by the demons (yena). Another version has stabdhena. Then the meaning is “he is without shame because the path followed by the well mannered is spoiled by the best of the proud (stabha ina –duṣitāḥ).

In this verse his criticism is clear. However, the words also can be taken as praise of Śiva. Until today he has kept my bad behaviour secret. Because he am omniscient, he is first to understand. Therefore he did not stand up and welcome me. However he has understood the qualities in my daughter, equal to Sāvitrī, whom he has married. What good behaviour is this on my part?

He did not even respect with sweet words his father-in-law who deserves that someone rises from his seat and addresses him. The other meaning is as follows. Seeing mercifully materialists who are like monkeys (markāta-locanaḥ), he grants their desires. Unfortunately, I have not properly respected with words such a person who deserves that I rise and speak politely.

Uśatīm refers to the Vedas. The words also can be taken as praise. Because he is the very form of the supreme Brahman, no rituals need be performed. No one is cleaner than he is (aśucaye). He is not proud and does not break the rules. (By rules of sandhi the words can be taken as amanine and abhinna-setave). Seeing my own lack of qualification, I did not want to give my daughter, but I gave her. I am unqualified like the śūdras (śūdrā eva instead of śūdrāya iva) who teach the Vedas. As an optional rule the letter “y”in śūdrāy eva is not dropped.1

Naked like a madman, sometimes laughing and sometimes crying, he lives in filthy places like crematoriums, and surrounded by ghosts and demons, wanders about in horrible places of the dead. Using crematorium ashes as his bath, he ornaments his body with a garland of skulls and human bones. He is inauspicious though he has the false name Śiva. He is insane, dear to the insane, the leader of leaders of the insane, the leader of the most ignorant.

This is but a pastime of Śiva, who is mad with prema for the Supreme Lord. Thus Dakṣa describes him to be “like a madman.” If he were actually mad, Dakṣa would have simply said “He is a madman.” According to other Purāṇas, smearing ashes on the body is an activity of exalted Vaiṣṇavas. By him even the worst places (apadeśa) become auspicious. There is no one greater than Śiva in auspiciousness (aśivaḥ). He is the leader of persons who are completely in ignorance. As praise it indicates that Śiva, as a pastime, by his will, accepts even the most ignorant out of mercy.

It was not my wish to give her to Śiva. Respecting the order of Brahmā, I have fallen into suffering. This implies that Brahmā is unintelligent. He does not mention that Brahmā is his father. This indicates that Brahmā is unqualified to be his father. That verse may also be taken as a statement of praise. Śiva is merciful even to the mad (unnmāda-nāthāya). He purifies even the impure (naṣṭa-śaucāya). His mind is merciful even to the sinful (durhṛde). Though I am unqualified I have my daughter because of Brahmā’s request.

Apratīpam means “without an enemy.”

His curse can also be taken as praise. At the sacrifice, he should not receive a share along with the devatās because the devatās are lower than he is. One should not eat with those who are in a lower position. Therefore, he will receive his share simply by letting them eat their share, since he is famous as the nourisher of all beings.

I do not see anyone except myself who has intelligence. He left in anger, thinking “I should not stay in an assembly of such irreligious people.” The others said, “Do not become angry. Please come back.”

“Contaminated with the ointment of anger” means his eyes became red. He also cursed those who tolerated the curse (avācyatām) of Śiva.

Three verses explain his curse of Dakṣa. He, who identifying with his body, subject to death (etat martyam), hates Śiva, will become ignorant. That ignorant person is further explained. He sees in terms of different living beings, such as both, children and wife. He will be opposed to the Lord (tattvataḥ). This is the first curse.

“Followers of the Vedas” means those whose intelligence is spoiled by statements such as akṣayyaṁ ha vai cāturmāsya-yājinaḥ sukṛtaṁ bhavati: the performer of four months of austerity achieved immortality. (Āpastamba Śrauta Sūtra, Kṛṣṇa Yajur Veda 8.1.1)

By having intelligence which thinks the body (para) to be the self, he has forgotten the goal of life. Desiring women excessively, he is like an animal. That is the second curse. That he should have a head like a goat’s is the third curse.

These three curses are suitable for him, because he takes ignorance in the form of karma as knowledge, and he is foolish (jaòaḥ). Another version has ajaḥ (goat). He is like a goat. In two and a half verses he now curses the brāhmaṇas. Let those who follow Dakṣa (amum) take repeated birth and death.

Let those whose minds (ātmanaḥ) are agitated by the agitating (mathnā) and inciting profuse, sweet fragrance of the words of the Vedas, which have excessive praise for material enjoyment like flowers (puṣpiṇyāḥ), become attached to karmas. This is the second curse of the brāhmaṇas.

They will lose discrimination in what should be eaten and what should not be eaten. This is the third curse of the brāhmaṇas. They will take vows only for maintaining their bodies. This is the fourth curse. They will enjoy wealth, body and sense. That is the fifth curse. They will beg. That is the sixth curse.

Sura is liquor made from sugar, grains and honey. Asava is liquor made from the sap of the tāla tree and other plants. Together they form a singular neuter word. They worship wine as if it were a devatā.

Brahma means Vedas. The brāhmaṇas are the teachers of the Vedas. They are the institution which supports men who are following the correct path.

Criticizing the Vedas, you tread the wrong path. Eṣa refers to the Vedas, in which Janārdana is the witness, and the subject of inquiry (pramāṇam).

This is the result for blasphemers. You will certainly attain this. My curse is incidental. Bhūta-rāṭ means the king of the bhūtas, who is also a bhūta or ghost. This is a criticism. However the phrase is also praise. It can mean “one who rules over all living beings.”

Hearing that Janardana is the subject of inquiry, and worrying that Nandīśvara, out of anger, would speak badly about the Janārdana and his devotees, Śiva then left. He appeared to be morose. Because he is self-satisfied he was not actually morose. The meaning of this incident is that the intelligent person should take shelter of the Vaiṣṇavas and give up the Śaivites and those following the path of karma, engaging in cursing, such as Nandīśvara and Bhṛgu.

O Vidura! The creators of the universe, after performing sacrifice for a thousand years in which the Supreme Lord was the best of those worthy of worship, and taking their avabhṛtha bath at the confluence of the Gaḍgā and the Yamunā, with purified minds, departed for their respective abodes.

They went after performing (saṁvidhāya) the sacrifice without Śiva, Dakṣa or their followers. There were no obstacles generated from their quarrel, for it is said that at that sacrifice the Supreme Lord as the best among beings worthy of worship. Thus without worship of Śiva and others, still there was no imperfection in the sacrifice.

Thus ends the commentary on the Second Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.