Chapter 87 - Dakṣa’s Sacrifice

[Sanskrit text for this chapter is available]

Agastya said:

1-5. O Six-faced Son of the omniscient Lord Śiva, O Lord proficient in everything, I have become exceedingly pleased on hearing the manifestation of these Liṅgas that accord salvation.

I am now on a par with the unaging Deva after drinking the nectar. Through the Liṅgas, the chief of which is Oṃkāra, this Ānandakānana generates only bliss even to sinners. I have obtained the greatest bliss on listening to this narration of the Liṅgas.

I have become a living liberated soul after listening to the truth about the holy spot. O Skanda, narrate the details of the fourteen Liṅgas beginning with Dakṣeśvara, which you have enumerated. Speak out fully their efficacy.

Dakṣa was a person who censured the Lord in the assembly of Devas. How did he install the miraculous Liṅga of the Lord?

6. On hearing this utterance of the Pot-born One, O Sūta, the Peacock-vehicles Lord narrated the origin of Dakṣa.

Skanda said:

7-8. Listen, O sage, I shall narrate the story that destroy sins. Dakṣa went to Kāśī for performing the Puraścaraṇa rites when urged by the Self-born Lord (Brahmā) for expiation. He was ugly-countenanced with a face resembling a goat and he had been refused by Dadhīci.

Once Viṣṇu went to Kailāsa for the purpose of serving the Moon-crested Lord of Devas. He was followed by the Lotus-born Lord.

10-12. There were present the Guardians of the world beginning with Indra, Viśvedevas, group of Maruts, Ādityas, Vasus, Rudras, Sādhyas, Vidyādharas, serpents, sages, celestial damsels, Yakṣas, Gandharvas, Siddhas and Cāraṇas. The Lord of the chiefs of Devas was bowed down to by them and they experienced horripilation due to the excess of joy. He was eulogized through many songs of prayer. They were duly received by Śaṃbhu. With their eyes revetted to his face, they occupied their respective rows of seats.

13. When all were seated, Viṣṭaraśravas (Viṣṇu) was duly honoured by Śaṃbhu by grasping his hand and eagerly asked thus:

14-19. “O Hari marked with the Śrīvatsa, O destroyer of the race of demons like a forest fire burning the trees, I hope, your ability to protect the three worlds is unobstructed and undiminished. I hope, you adequately chastise the wicked Ditijas and Danujas in battlefield. Do you, like me, honour Brāhmaṇas even if they are angry? I hope, the cows are free from harassment all over the earth. I hope, women retain their glorious splendour and the vow of chastity and fidelity to their husbands. I hope, Yajñas are performed in accordance with injunctions on the earth with due offering of monetary gifts. I hope, the penance of the ascetics is always free from molestation. I hope, the excellent Brāhmaṇas study and recite without obstacles all the Vedas together with their Aṅgas (ancillaries). O Keśava, do the kings protect the subjects like you? I hope, the four castes and stages of life scrupulously adhere to their respective duties with delighted minds and sense-organs.”

20-26. After asking thus the delighted Lord of Vaikuṇṭha, Dhūrjaṭi (Śiva) asked Brahmā too: “I hope, your spiritual splendour flourishes. O Vidhi, I hope, truth does not slip in the pavilion of the three worlds; hindrance to pilgrimage is not brought about by anyone anywhere. I hope, Indra and other Suras administer their own respective realms complacently on being well-protected by the brawny arms of Viṣṇu.” The Lord thus asked everyone of them who evinced deep respect and esteem. After asking them the purpose of their visit, the Lord met their desires duly and discharged them. Thereafter he entered his palace as the Devas happily returned to their respective abodes.

Half way during his return journey Dakṣa, the father of Satī, began to ponder very worriedly. He had been honoured (by the Lord) on the same level as the other gods without any preferential treatment. He was extremely agitated in his mind like the ocean when churned with Mandara mountain. He said thus to himself blinded by the flurry of great anger:

[Censuring Śiva (double meaning with implied eulogy)]

27. ‘He has become highly arrogant after getting my daughter Satī. He does not belong to anyone and no one belongs to him anywhere.

28. Does he come under anyone’s control? What is his Gotra? What is his native land? What is his nature? What is his job of sustenance? What is his conduct of life? He eats poison. His vehicle is a bull.

29. Generally he is not an ascetic. Where is penance? Where is the taking up of weapons? He cannot be considered one among the householders, because his place of residence is cremation ground.

30. He is not a religious student with a vow of celibacy, because his status is that of a wedded man. How can he be a forest-dweller, because he is deluded by the maddening influence of Lordship and prosperity.

31. He cannot be a Brāhmaṇa, because the Veda does not know him. In view of his wielding weapons and vehicles perhaps he may be a Kṣatriya. But he is not one.

32. A Kṣatriya is one who protects others from injury and loss. How is it relevant in the case of this one who is fond of Pralaya (Annihilation)? He is also not a Vaiśya, because he is perpetually functioning like a moneyless one.

33. He cannot be a Śūdra, because he flaunts his sacred thread of serpents. Thus he is beyond the Varṇas and Āśramas. Who is he? He cannot be decisively proclaimed.

34. Everyone is known through his Prakṛti (Nature). But this Sthāṇu (Śiva, a post) is devoid of Prakṛti. Mostly he is not a male because of his semi-feminine body.

35. He is not a female as well, because of the moustache on his face. He is not at all a eunuch because his Liṅga is adored.

36. He is not a boy because he has seen and been in many years. He is sung about as Ugra (fierce), an old one without beginning.

37. Hence youth cannot certainly be expected as possible in him, the ancient one. He is not an old one, because he is devoid of senility and death.

38. In the end he annihilates Brahmā etc. Still he is not a sinner. There is not even a trace of Puṇya (merit) in him because he cut off one of Brahmā’s heads angrily.

39. Where can be cleanliness in him who is embellished with bones and bereft of clothes? Of what use is uttering too much? Nothing about his activities is known.

40. The height of impudence seen in this person of matted hairs is surprising. He did not get up even after seeing me, his father-in-law and senior.

41. Persons not disciplined by mothers and fathers will certainly be like this, devoid of nobility and attributes, uncontrolled and negligent of rites.

42. Self-willed in their movements, unguided and conceited in every respect, not possessing anything, they consider themselves lords.

43. This is the nature of all sons-in-law. Acquiring some power and pelf, mostly they become arrogant undoubtedly.

44. The Moon too, much in love with Rohiṇī became arrogant. Not affectionate towards Kṛttikā and other stars he was cursed to become a victim of pulmonary consumption.

45-46a. I shall extirpate this arrogance of the Trident-bearing One entirely. Just as I have been insulted by him, when I went to his house, so also I shall spoil his honour completely.’

46b-50. After thinking and deciding thus in various ways, Patriarch Dakṣa went home and summoned all the Devas including Indra. “I am desirous of performing a sacrifice and you all will assist me in performing it. May all of you quickly bring the requisite things soon.” He then went to Śvetadvīpa and made the Discus-bearing Lord, Acyuta, the Upadraṣṭā (main observer) of the great sacrifice and Yajñapuruṣa (the person presiding over the Yajña). All the sages, the expounders of Vedas, became his Ṛtviks. Then began the great sacrifice of Dakṣa. On seeing the groups of the Devas in that great sacrifice of Dakṣa without Śiva, Brahmā went home under some pretext.

51-57. Dadhīci saw the residents of all the three worlds present at the sacrifice of Dakṣa except Satī and Īśvara. They had received duly all the honours along with garments and ornaments. Desiring that Dakṣa should have an auspicious result, he said thus:

Dadhīci said:

O Dakṣa, O skilful Patriarch, having the form of the creator himself! It is certain that nowhere has anyone the same capacity as you have. O highly intelligent one, arrangement and collection of the requisites of a Yajña seen by us here in your case, have not been recently seen anywhere else. (They say) A Kratu cannot be (easily) performed. There is no enemy on a par with Kratu (if not performed properly). If it has to be performed it should be performed only when the wealth (one can command) is like this. Fire-god himself is directly present in the sacrificial pit. Indra and other deities are also directly present. All the Mantras are also directly invoked. The Yajñapuruṣa (Viṣṇu) is also directly present. The preceptor of gods himself is the presiding priest here. Brahmā himself is present and Bhṛgu, well-versed in Karmakāṇḍa, is also here.

58. This Pūṣan, this Bhaga, this Goddess Sarasvatī, all these Guardians of the Quarters—they themselves accord protection here.

59-62. You have undergone the auspicious initiation accompanied by Her Ladyship Śatarūpā. This Dharma, your son-in-law, is here along with his ten wives and he himself supervises all the pious rites carefully. This lord of medicinal herbs, the Moon, the best among your sons-in-law, works on your behalf along with his twenty-seven wives. The highly sensible Dvijarāja (Moon) supplies all the medicinal herbs. Mārīca Kaśyapa initiated into the Rājasūya sacrifice, gifting away all the three worlds as Dakṣiṇā, the foremost among the patriarchs, works on your behalf along with his thirteen wives.

63-65. The divine cow Kāmadhenu yields the Havis (sacrificial oblation). The divine tree Kalpavṛkṣa yields sacrificial twigs and the Darbha grass. Viśvakarmā makes all the wooden utensils, the carts, the pavilion etc., as well as the ornaments intended for the guests and the Ṛtviks. The eight Vasus give (distribute) the wealth and garments. Lakṣmī herself adorns the Suvāsinīs (noble ladies) present here.

66. O Dakṣa, as I see all round, all things are conducive to my happiness. But one thing, the very thing you have forgotten, makes me miserable.

67. Just as the body bereft of the soul does not look beautiful even when it is embellished, so also the Yajña does not shine without Īśvara (Śiva). It appears like a cremation ground.”

68. On hearing these words of Dadhīci, Dakṣa, the Patriarch, flared up with anger very much like fire when ghee is poured in it.

69. He was seen before very much delighted with the eulogy offered by Dadhīci. The same Dakṣa was seen now emitting fire from his countenance.

70. With his whole body trembling with rage, Dakṣa, the Patriarch, said to the Brāhmaṇa as though he was bent upon murdering him.

Dakṣa said:

71. O Dadhīci, you are a Brāhmaṇa. What can I do to you in this regard? Alas! I am in the initiated state. Nothing is within my power to do.

72. By whom have you been invited here? Why have you, a highly dull-witted one, come here? Even if you have come, by whom have you been asked to offer your opinion?

73. You say thus: how can that sacrifice where the glorious Hari, the most auspicious of all auspicious ones, is the Yajñapuruṣa, be like a cremation ground?

74-78. You are comparing with a cremation ground this great sacrifice where Śakra, the wielder of thunderbolt, the performer of a hundred sacrifices, the Lord of thirty-three crores of immortal ones is himself present. Here Dharmarāja, the sole judge of the righteous and the unrighteous, is also present. You are comparing with an inauspicious ground that Yajña where Fire-god himself is present directly and Kubera bestows glory and wealth. Out of arrogance, you call that sacrificial ground a place for cremation, the place where the preceptor of gods himself is the presiding officer of the Kratu. You compare with the inauspicious ground and call it one, the sacrificial ground where those sages, the chief of whom is Vasiṣṭha work as Ṛtviks.

79-80. On hearing thus, Sage Dadhīci, the most excellent one among the wise, replied, “Hari the auspicious of all auspicious ones may be the Yajñapuruṣa. Still in the Vedas, Viṣṇu is being cited as a Śāṃbhavī Śakti (Power) belonging to Śaṃbhu. The left limb of the first creator is Hari and the other one Vidhi (Brahmā).

81. (Indra) with the thunderbolt as his weapon might have performed a hundred sacrifices but the fact is that as soon as he was cursed by Durvāsas he became bereft of glory in a moment.

82-84. He propitiated the Lord of goblins (Śiva) again and regained Amarāvatī. Dharmarāja has been mentioned by you as the protector of your sacrifice. His power is known to all when he formerly tried to bind Śveta with cords. Dhanada (Kubera) is afraid of the Three-eyed Lord. Fire-god is his (Siva’s) eye. Rudra rushed to the help of the preceptor of gods when Dvijarāja (Moon) ravished the exceedingly beautiful Tārā.

85-87. Vasiṣṭha and others who work as your Ṛtviks know him (Śiva). Rudra is one without a second. These and the other sages know this well, yet they are working in your sacrifice because they honour you. If you listen to my words, the words of a (real) Brāhmaṇa, that will be beneficial to you. Pay heed to me, and invite Viśveśa, the Lord of the fruits of a Kratu. Without him this Kratu, though performed (successfully) is no better than one not performed.

88. If that Mahādeva, the sole observer of all activities is present, your desires as well as the desires of all these will become realised.

89. Just as insentient seeds do not germinate themselves, so also all the insentient activities and rites do not bear fruit without Īśvara.

90. A religious rite without Śiva is like a speech without purport, a body without piety and a woman without a husband.

91. A rite without Śiva is like regions without Gaṅgā, a house without a son and wealth without liberal gifts.

92. A rite without Śiva is like a kingdom without a minister, a Brāhmaṇa without Vedic Study and happiness without a woman.

93. A rite without Śiva is like twilight (prayer) without Darbha grass, libation without gingelly seeds and Homa without ablution.”

94. Deluded by Śaṃbhu’s Māyā, even the alert, efficient Dakṣa did not pay heed to the words thus uttered by Dadhīci.

95-101. He replied furiously: “Why should you worry about my Kratu? All the rites, the important and essential ones for (performance of) Kratu become invariably fruitful by proper performance. Even the rite of your Īśvara does not achieve its result through incorrect performance. Everyone is Īśvara (master) in the matter of making his rite fruitful. It was said by you just now that Īśvara is the witness of all rites. That may be just so, but nowhere does the witness offer the object desired. As to your statement that the insentient rites do not bear fruit without Īśvara, I shall cite a counter-example. Even the insentient seeds germinate, blossom and fructify when their proper time and season come. In the same manner a sacred rite bears fruit without Īśvara. Of what avail is then that Īśvara of great inauspicious features?

Dadhīci said:

102. By proper performance, a rite may perhaps bear the fruit but if Īśvara is not favourable the fruitful one perishes quickly.

103. A rite performed contrary to the injunctions may bear fruit due to the power of the divine wish. How can all the others here below him and dependent on him be called Īśvaras!

104. Iśa is not like an ordinary witness. He is the undoubted witness of all the activities of everyone and the bestower of the benefits.

105. It is the Lord, the creator of everything, who penetrates the seed in the forms of earth, water etc., and in the form of the Time causes the germination of the seed.

106. You said that the rite will bear fruit at the proper time even without Īśa, but that time is the Lord himself the maker of all, the lord of all.

107. Another thing mentioned by you is the only true thing. Of what avail is Īśvara here, Īśvara the personified form of great auspiciousness!

108. Those who are really great, those whose forms are of auspicious nature, and those who really deserve the name Īśvara, what have they to do here near you?

109. When Brāhmaṇa Dadhīci replied thus point by point, Dakṣa became all the more furious, due to arrogance born of excellent prosperity.

110-111. He looked around and commanded those who were in the vicinity: “Quickly remove this base Brāhmaṇa. Take him far away from this excellent sacrifice. His mind is dwelling on something not very good.” On hearing this Dadhīci said laughingly:

112-113. “O foolish one, why do you attempt to remove me far away. It is certain that you too are far removed from everything auspicious along with all these. O Prajāpati, all of a sudden the angry punishment of the great Lord, the administrator of the worlds, will fall on your head.”

114-116. After saying this the Brāhmaṇa went out of that sacrificial hall. When he went out all these also followed him: Durvāsā, Cyavana, you (i.e. Agastya), Uttaṅka, Upamanyu, Ṛcīka, Uddālaka, Māṇḍavya, Vāmadeva, Gālava, Garga, Gautama and others who knew the true nature of Śiva.

After Dadhīci’s departure the great sacrifice was resumed joyfully.

117. Dakṣa, the Prajāpati, gave the Brāhmaṇas who remained there twice the usual Dakṣiṇā and more money to the others also.

118. All the sons-in-law were pleased by him with plenty of wealth. The daughters too were elaborately adored with display of great affluence.

119. The wives of the sages, the wives of the Devas and also the ladies of the city—all these were made the recipients of great honour.

120. With the loud sound of the Vedic chant of the Brāhmaṇas who were excessively delighted in their minds, the firmament was clearly made One with sound as its attribute by Dakṣa.

121. Agni became Mandāgni (‘one with the gastric fire impaired’) when the priest (profusely) offered the Āhutis. Ladies in the form of quarters were propitiated by the fragrance of the ghee-offerings.

122. The Suras became pot-bellied through Svāhākāras and Vaṣaṭkāras. Mountains of excellent cooked food were made by him at every step.

123. Streams of ghee, thousands of rivulets of honey, great lakes of milk and huge eddies of liquid raw sugar were also made by him.

124. Heaps of silk garments, peaks of jewels were made. The ground of the sacrificial hall was paved with gold and silver.

125. In his Kratu even the much sought beggars were not to be found. Even the servants were delighted and well-nourished.

126. The sound of auspicious songs pervaded the courtyard of the firmament. Groups of celestial damsels became delighted and Gandharvas became excessively joyous.

127. Vidyādharas became jubilant. The earth flourished much in that great Kratu of Dakṣa, full of the display of affluence. When the sacrifice proceeded smoothly, Sage Nārada went to Kailāsa.