Chapter 8 - Dakṣa’s Yajña; Pārvatī’s Birth etc.

[Sanskrit text for this chapter is available]

Maithila said:

1-5. O Brāhmaṇa, since he did not offer water, the descendant of Ikṣvāku was reborn as a Cātaka three times. Afterwards he became a house-lizard in my abode.

Indeed this conforms to his Karma. He deserved it, since he did not do his duty. It was said (by you) that he was born as a vulture once and as a dog seven times. This appears to be improper to me. Good people were not injured or censured by him nor were pitiably helpless persons. Since he did not resort (to good people) he may certainly not have had the benefit thereof. Indeed his act did not amount to harassing others, because he had not caused harm to them.

How then was he born in a lower womb without any (genuine) cause? I am your disciple and a favourite as well. Dispel this doubt of mine.

6. On being asked thus by the king, Śrutadeva of great renown exclaimed “Good! Good!” and spoke these words:

Śrutadeva said:

7-11. O sinless king, I shall tell you what has been asked by you. The same was recounted to Pārvatī by Śiva on the spotless (pure) peak of Kailāsa.

After creating all these worlds, he evolved two ways of sustenance for them, viz. Aihikī (pertaining to this world), and Āmuṣmikī (pertaining to the other world).

Each of the two ways of sustenance has three factors. The Aihikī (this-worldly) consists of service through water, service through cooked food and service through medicine. Whatever these are, O highly fortunate one, they are the causes of sustenance in this world.

In the same manner, O king, three factors have been proclaimed in the Śruti, viz. service to good people, service to Viṣṇu and service to the path of virtue (Dharma). If these are acquired earlier (by anyone) they are the causes (of happiness) in the other world.

12. Just as the food prepared and got ready at the house serves one’s purpose during the journey on the way, so also the Aihikī (this-worldly) causes serve their purposes immediately.

13. But, if something desirable and desired by the pious people becomes unbearable for any reason whatsoever, O king, it causes harm and injury.

14. Is it to be specially mentioned then as to what is displeasing to them? It is clear that it will cause misery. In this context they cite this ancient anecdote as an illustration.

15-22. It causes the destruction of sins. It is exceedingly wonderful. It causes horripilation to those who listen.

Formerly Dakṣa, the patriarch, got himself initiated for Yajña.^[1] He went to the silver mountain (Kailāsa) in order to invite the Lord of goblins (i.e. Śiva). Śaṃbhu with a desire for his (Dakṣa’s) own welfare did not get up on seeing him. (He thought thus:) ‘I am the sire of all immortal ones. I am eternal and am approachable only through the Vedas. These leading Suras including Indra and Candra (Moon) are my servants who offer tribute to me. A master should not get up (on seeing) a servant; the husband should not get up for his wife; the preceptor should not get up for his disciple. This is the opinion of those who are conversant with the scriptures. Śruti lays down this also that an alliance (by way of marriage) is no cause for seniority at all. He whose strength, knowledge, power of penance and calmness are greater, shall be the senior to the others. The lower ones shall be the servants. If the master and other (seniors) get up on seeing the servants and others, out of excess of affection, the longevity, wealth, fame and progeny of those people perish immediately. I, therefore, shall not stand up as my father-in-law is dear to me.’ Thinking thus with the welfare (of Dakṣa) in view, the Lord did not move at all from his seat. The Prajāpati became furious on seeing that Mṛḍa (Śiva) did not rise up (from his seat).

23-30. In front of the Lord of the Daughter of the Mountain, he censured him in many ways: “Alas, the haughtiness! Alas, the haughtiness of the unlettered indigent fellow! An old bull reduced to mere skin is his asset, wealth; that is why he holds the skull bone. He is approachable to heretics. How can fortune grant him auspiciousness as he is proud for nothing! In this world the knowers understand pious acts only through their performance.

This poor fellow who is afflicted with chillness, wears the sacred hide of elephant. His abode is cremation ground and his ornaments, they say, are serpents. He has neither courage nor knowledge. Both of them had fled from him who is on a par with a wolf. He is always in close intimacy and association with goblins, ghosts, evil spirits and other vicious beings. Nothing is heard about his ancestry. He is not honoured by good people. Formerly I was wrongly led to believe in him by the vicious-minded Nārada. Urged by him I had given my daughter Satī to him. She too has become one following a separate Dharma. Let her stay happily in his house. Neither this fellow nor my daughter are to be approved of in any respect like the pot of a potter that has reached the hands of a Cāṇḍāla.”

31. Thus Dakṣa of deluded soul did not invite Umā or Śiva. He scolded him in various ways and went home silently.

32. Thereafter, he went to the sacrificial chamber continuing to censure the great Lord. In the company of Ṛtviks and sages he performed the Yajña as per (sacrificial) procedure.

33. Excepting Brahma and Viṣṇu, all the Devas arrived there. Siddhas, Cāraṇas and Gandharvas, Yakṣas, Rākṣasas and Kinnaras too came there.

34. At that time, Satī, the gentle and meritorious lady, was tempted due to her womanish fickleness. She became eager to witness the festival and meet the kinsmen who had assembled there.

35. Though she was prevented by Rudra, though she had been dishonoured and insulted (by her father), she decided to go due to the fickle nature of a woman.

36-38. (She was prevented by Śiva thus:) “O lady of excellent complexion, he censures me in the open assembly always. It is unbearable. On hearing it, it is true, you will forsake your own body. Though it is unbearable, I too have to bear it because I wish to keep up the house (my family life?). O gentle lady, you are doing as I have done. Hence do not go to the sacrificial hall. Certainly nothing auspicious will befall you.” Though urged thus, the goddess did not give up her fickleness.

39. Satī set out from the house alone on foot. On seeing her the Bull silently bore the goddess on his back.

40. Crores of groups of goblins followed Satī then. After going to the sacrificial chamber, she went at the outset to the apartments set apart for ladies.

41. (Everyone) kept quite on seeing Satī. With mental distress she set out from there. Recalling her husband’s words, she went to the northern Altar.

42. On seeing her, her father and those who had assembled there stood silent without giving any blessing to her. She watched her father’s performance of sacrifice till the time for Āhuti to Rudra. When her father proceeded dropping Rudra, she said with her eyes full of tears:

The goddess said:

43-47. Transgressing and insulting the great ones is not generally conducive to the welfare of persons. Rudra is the maker of the worlds. He is the administrator of the worlds. He is the immutable Lord of all. Still how is it that the Havis is not given to Rudra? Why? Why don’t the others who have come here expose your evil intentions? Noble-souled ones do not behave thus. Is fate adverse to these?

As she spoke thus, Lord Pūṣan began to laugh. Bhṛgu whose auspiciousness had been destroyed, began to stir his moustache and beard. Others stroked their arms, legs, thighs and sides. Her unfortunate father censured her in various ways.

48-51. On hearing it, the wife of Rudra became extremely furious in her mind. In order to perform expiation for having heard it, Satī immolated her body in the sacrificial fire in the middle of the Altar, even as everyone stood looking on. There was a great hue and cry. The Pramathas ran immediately and reported all the details to the Lord of Devas.

On hearing it Rudra stood up suddenly. He became comparable to Kāla, the annihilates of the world. He plucked up his matted hair with his hand and dashed it against the floor. Therefrom arose the exceedingly powerful Vīrabhadra of huge body with a thousand arms. He assumed the refulgence of Kāla, the annihilator (of the universe).

52-55. With palms joined in reverence he spoke to Hara then: “Employ me in the task for which I have been created.” On being told thus, the infuriated Dhūrjaṭi (Śiva) spoke to Vīrabhadra who stood in front of him: “Do kill Dakṣa who has censured me and on account of whom my beloved wife killed herself. Let the groups of goblins and spirits of great strength go along with this (Vīrabhadra).”

On being commanded thus by the Lord, they all went to the sacrificial assembly. They struck all those great heroic Devas, Asuras, human beings and others.

56. Vīrabhadra who was born of the matted hair, broke the teeth of Pūṣan who had laughed. He uprooted the moustache of the vicious-minded Bhṛgu.

57. The powerful Vīrabhadra cut off the different limbs that had been stroked before. He exerted himself much in order to remove the head of Dakṣa.

58. As his head had been well-protected by the Mantras of the sages, it could not be cut off with force. Knowing it Hara himself came there and cut off the head of the wicked one.

59. After killing those who had come for the sacrifice, he went to his own abode along with his followers. Some who survived the slaughter, went and sought refuge in Brahmā.

60-61. Accompanied by them Brahmā went to Kailāsa, the abode of Śiva. With diverse kinds of words he pacified Rudra. The great Lord went along with him to the sacrificial chamber and resuscitated all those who had come to the sacrifice.

62. Then Śiva gave Khyāti the goat-head of Dakṣa(?). The goat-beard he gave to the noble-souled Bhṛgu.

63. He did not give back the teeth to Pūṣan but made him able to eat flour without teeth. Śiva straightened some of his limbs that had been distorted.

64-70. All of them attained welfare. The Yajña of the noble-souled one was begun again as before by Brahmā and Śiva. At the end of the Yajña, all the Devas went to their respective abodes. Rudra adopted a very severe vow of celibacy and performed a great penance. Rudra performed the great penance at the root of a Punnāga tree (Calophyllum inophyllum) on the banks of Gaṅgā.

The chaste goddess Satī, the daughter of Dakṣa, abandoned her body and was born again as the daughter of Menā and Himālaya. She grew up in his abode.

At this time the great Asura named Tāraka propitiated Brahmā Parameṣṭhin by means of severe penance. He chose the boon that he could not be killed by Devas, Asuras, human beings and serpents with weapons and all groups of missiles of great strength. Excepting a son of Rudra, the Daitya could not be killed by anyone. Such was the boon that Brahmā, the grandfather of the worlds, granted him saying “So be it”, because Rudra had (then) no son and no wife too.

71. Receiving the boon, the demon went back to his abode and began to harass the worlds. For the work of cleansing the floor etc. in his abode Devas became his servants and Deva women were his servant maids.

72. Then Devas who were harassed by him sought refuge in Brahmā. On hearing about their misery described by them, Vedhas (Brahmā) said this to Suras:

73-75. “O Suras, at the time of granting the boon I have given the wicked one the boon that he could not be killed by anyone except a son of Rudra. Formerly Satī, the wife of Rudra, abandoned her body in the sacrifice. She was reborn as the daughter of Himālaya. She is known as Pārvatī. Rudra is engaged in a severe penance on the top of Himālaya. Unite Rudra, the Lord of the worlds, with Pārvatī.”

76-77. Again, in the abode of Devendra, the Lord of Devas, the chastiser of Pāka had consultations with the leading Devas who had assembled there along with Dhiṣaṇa (Bṛhaspati). For the sake of his task he remembered Nārada and Smara. They came there and the enemy of Bala (i.e. Indra) spoke these words to him:^[2]

78-81. “Kindly go to Himavān and enlighten him with your words: ‘Your daughter was formerly Satī, the daughter of Dakṣa and wife of Hara. Separated from him, she is engaged in penance on your peak along with ten girl companions. Mṛḍa is also engaged in penance on your peak. Employ his beloved one in the service of Mṛḍa. She will become definitely his wife. He alone will be her husband.’”

On being directed by Indra thus, Nārada approached the Mountain and did everything as directed by Devendra. Afterwards Indra called Kāma and spoke this to him:

82-84. “For the sake of the welfare of Devas and for the good of Mṛḍa too you go to the penance grove of Rudra accompanied by Vasanta (Spring Season). Manifest the features of Vasanta that cause flutter of love in the heart. When Goddess Pārvatī is near Mṛḍa, discharge your arrows and allure the great Lord (to her). When their union takes place our task shall become immediately fulfilled.”

85. On being commanded thus, Smara said, “So will it be” and immediately set off. He went to that forest along with Rati, Vasanta and his entire retinue.

86-89. By means of his power, he created an untimely spring season throughout that beautiful forest, served by a gentle breeze.

Once the Lord of Devas was delighted with Pārvatī’s service. He took her on his lap and began to speak to her something. Smara decided that it was the time for the Lord’s union with his beloved wife. He took up his beautiful and delicate bow and stood behind Hara. Making a tree as his screen (to hide himself behind) he discharged an arrow. He fitted a second one too and exerted himself to discharge it.

90. Becoming agitated in his mind, Mṛḍa began to think, ‘My mind will not waver thus at all. By whom has it been defiled?’

91-92. Worried thus, he turned and saw Kāma at his side. With great fury he opened his eye on the forehead and kept the goddess away from his lap. From his eye a blazing fire issued forth terrifying all the worlds. By it Manmatha was burned immediately along with his bow.

93-94. Observing the fulfilment (?) of their task and suspecting punishment to themselves, Devas, Vasanta and Rati fled to heaven.

The goddess became frightened. She closed her eyes and ran far off. In order to avoid the presence of a woman, Mṛḍa vanished from the scene.

95. Indra who was desirous of doing something pleasing to Rudra and at the same time what was conducive to his good, attained unfortunate result. One should expect the worse in the case of one who does something very displeasing!

96-99. Hence the descendant of Ikṣvāku, the dull-witted one, who was always unfavourable to saintly persons, did not perform the rite of serving good people which would have been conducive to his own welfare.

Great misery was experienced by him and further he was born in a lower stratum of beings. Hence one should render service to good people, which accomplishes all purposes.

Since he did something displeasing to Rudra, Smara experienced misery very much in his next birth (though he was) a great lord.

Those who listen day and night to this meritorious legend shall undoubtedly be liberated from births, deaths, old age etc.

Footnotes and references:

[1]:

The story of the destruction of Dakṣa’s sacrifice after the self-immolation of his daughter (and Śiva’s spouse) Satī, is told practically in every Purāṇa. Here the bias is towards the importance of Vaiśākha-Vratas. (See Mbh, Śānti, Chs. 283, 284; also PE 193 for other references.)

[2]:

The story of burning of Kama, the god of Love, is another popular story told in Purāṇas. Bringing together Śiva and Pārvatī and shooting his arrow at him by Kama was a clever plan though unfortunately it was not successful.