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08-02-2008, 10:41 PM
SB 4.4.1<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p>
The sage Maitreya said: Lord Çiva was silent after speaking to Saté, seeing her between decisions. Saté was very much anxious to see her relatives at her father’s house, but at the same time she was afraid of Lord Çiva’s warning. Her mind unsettled, she moved in and out of the room as a swing moves this way and that.<o:p></o:p>
SB 4.4.2<o:p></o:p>
Saté felt very sorry at being forbidden to go see her relatives at her father’s house, and due to affection for them, tears fell from her eyes. Shaking and very much afflicted, she looked at her uncommon husband, Lord Çiva, as if she were going to blast him with her vision.<o:p></o:p>
SB 4.4.3<o:p></o:p>
Thereafter Saté left her husband, Lord Çiva, who had given her half his body due to affection. Breathing very heavily because of anger and bereavement, she went to the house of her father. This less intelligent act was due to her being a weak woman.<o:p></o:p>
SB 4.4.4<o:p></o:p>
When they saw Saté leaving alone very rapidly, thousands of Lord Çiva’s disciples, headed by Maëimän and Mada, quickly followed her with his bull Nandé in front and accompanied by the Yakñas.<o:p></o:p>
SB 4.4.5<o:p></o:p>
The disciples of Lord Çiva arranged for Saté to be seated on the back of a bull and gave her the bird which was her pet. They bore a lotus flower, a mirror and all such paraphernalia for her enjoyment and covered her with a great canopy. Followed by a singing party with drums, conchshells and bugles, the entire procession was as pompous as a royal parade.<o:p></o:p>
SB 4.4.6<o:p></o:p>
She then reached her father’s house, where the sacrifice was being performed, and entered the arena where everyone was chanting the Vedic hymns. The great sages, brähmaëas and demigods were all assembled there, and there were many sacrificial animals, as well as pots made of clay, stone, gold, grass and skin, which were all requisite for the sacrifice.<o:p></o:p>
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SB 4.4.7<o:p></o:p>
When Saté, with her followers, reached the arena, because all the people assembled were afraid of Dakña, none of them received her well. No one welcomed her but her mother and sisters, who, with tears in their eyes and with glad faces, welcomed her and talked with her very pleasingly.<o:p></o:p>
SB 4.4.8<o:p></o:p>
Although she was received by her sisters and mother, she did not reply to their words of reception, and although she was offered a seat and presents, she did not accept anything, for her father neither talked with her nor welcomed her by asking about her welfare.<o:p></o:p>
SB 4.4.9<o:p></o:p>
Present in the arena of sacrifice, Saté saw that there were no oblations for her husband, Lord Çiva. Next she realized that not only had her father failed to invite Lord Çiva, but when he saw Lord Çiva’s exalted wife, Dakña did not receive her either. Thus she became greatly angry, so much so that she looked at her father as if she were going to burn him with her eyes.<o:p></o:p>
SB 4.4.10<o:p></o:p>
The followers of Lord Çiva, the ghosts, were ready to injure or kill Dakña, but Saté stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.<o:p></o:p>
SB 4.4.11<o:p></o:p>
The blessed goddess said: Lord Çiva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity.<o:p></o:p>
SB 4.4.12<o:p></o:p>
Twice-born Dakña, a man like you can simply find fault in the qualities of others. Lord Çiva, however, not only finds no faults with others’ qualities, but if someone has a little good quality, he magnifies it greatly. Unfortunately, you have found fault with such a great soul.<o:p></o:p>
SB 4.4.13<o:p></o:p>
It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.<o:p></o:p>
SB 4.4.14<o:p></o:p>
Saté continued: My dear father, you are committing the greatest offense by envying Lord Çiva, whose very name, consisting of two syllables, çi and va, purifies one of all sinful activities. His order is never neglected. Lord Çiva is always pure, and no one but you envies him.<o:p></o:p>
SB 4.4.15<o:p></o:p>
You are envious of Lord Çiva, who is the friend of all living entities within the three worlds. For the common man he fulfills all desires, and because of their engagement in thinking of his lotus feet, he also blesses higher personalities who are seeking after brahmänanda [transcendental bliss].<o:p></o:p>
SB 4.4.16<o:p></o:p>
Do you think that greater, more respectable personalities than you, such as Lord Brahmä, do not know this inauspicious person who goes under the name Lord Çiva? He associates with the demons in the crematorium, his locks of hair are scattered all over his body, he is garlanded with human skulls and smeared with ashes from the crematorium, but in spite of all these inauspicious qualities, great personalities like Brahmä honor him by accepting the flowers offered to his lotus feet and placing them with great respect on their heads.<o:p></o:p>
SB 4.4.17<o:p></o:p>
Saté continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer’s tongue and kill the offender, and after that one should give up his own life.<o:p></o:p>
SB 4.4.18<o:p></o:p>
Therefore I shall no longer bear this unworthy body, which has been received from you, who have blasphemed Lord Çiva. If someone has taken food which is poisonous, the best treatment is to vomit.<o:p></o:p>
SB 4.4.19<o:p></o:p>
It is better to execute one’s own occupational duty than to criticize others’. Elevated transcendentalists may sometimes forgo the rules and regulations of the Vedas, since they do not need to follow them, just as the demigods travel in space whereas ordinary men travel on the surface of the earth.<o:p></o:p>
SB 4.4.20<o:p></o:p>
In the Vedas there are directions for two kinds of activities—activities for those who are attached to material enjoyment and activities for those who are materially detached. In consideration of these two kinds of activities, there are two kinds of people, who have different symptoms. If one wants to see two kinds of activities in one person, that is contradictory. But both kinds of activities may be neglected by a person who is transcendentally situated.<o:p></o:p>
SB 4.4.21<o:p></o:p>
My dear father, the opulence we possess is impossible for either you or your flatterers to imagine, for persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring to do so. This can be achieved only by great personalities who are renounced, self-realized souls.<o:p></o:p>
SB 4.4.22<o:p></o:p>
You are an offender at the lotus feet of Lord Çiva, and unfortunately I have a body produced from yours. I am very much ashamed of our bodily relationship, and I condemn myself because my body is contaminated by a relationship with a person who is an offender at the lotus feet of the greatest personality.<o:p></o:p>
SB 4.4.23<o:p></o:p>
Because of our family relationship, when Lord Çiva addresses me as Däkñäyaëé I at once become morose, and my jolliness and my smile at once disappear. I feel very much sorry that my body, which is just like a bag, has been produced by you. I shall therefore give it up.<o:p></o:p>
SB 4.4.24<o:p></o:p>
Maitreya the sage told Vidura: O annihilator of enemies, while thus speaking to her father in the arena of sacrifice, Saté sat down on the ground and faced north. Dressed in saffron garments, she sanctified herself with water and closed her eyes to absorb herself in the process of mystic yoga.<o:p></o:p>
SB 4.4.25<o:p></o:p>
First of all she sat in the required sitting posture, and then she carried the life air upwards and placed it in the position of equilibrium near the navel. Then she raised her life air, mixed with intelligence, to the heart and then gradually towards the pulmonary passage and from there to between her eyebrows.<o:p></o:p>
SB 4.4.26<o:p></o:p>
Thus, in order to give up her body, which had been so respectfully and affectionately seated on the lap of Lord Çiva, who is worshiped by great sages and saints, Saté, due to anger towards her father, began to meditate on the fiery air within the body.<o:p></o:p>
SB 4.4.27<o:p></o:p>
Saté concentrated all her meditation on the holy lotus feet of her husband, Lord Çiva, who is the supreme spiritual master of all the world. Thus she became completely cleansed of all taints of sin and quit her body in a blazing fire by meditation on the fiery elements.<o:p></o:p>
SB 4.4.28<o:p></o:p>
When Saté annihilated her body in anger, there was a tumultuous roar all over the universe. Why had Saté, the wife of the most respectable demigod, Lord Çiva, quit her body in such a manner?<o:p></o:p>
SB 4.4.29<o:p></o:p>
It was astonishing that Dakña, who was Prajäpati, the maintainer of all living entities, was so disrespectful to his own daughter, Saté, who was not only chaste but was also a great soul, that she gave up her body because of his neglect.<o:p></o:p>
SB 4.4.30<o:p></o:p>
Dakña, who is so hardhearted that he is unworthy to be a brähmaëa, will gain extensive ill fame because of his offenses to his daughter, because of not having prevented her death, and because of his great envy of the Supreme Personality of Godhead.<o:p></o:p>
SB 4.4.31<o:p></o:p>
While people were talking among themselves about the wonderful voluntary death of Saté, the attendants who had come with her readied themselves to kill Dakña with their weapons.<o:p></o:p>
SB 4.4.32<o:p></o:p>
They came forward forcibly, but Bhågu Muni saw the danger and, offering oblations into the southern side of the sacrificial fire, immediately uttered mantric hymns from the Yajur Veda by which the destroyers of yajïic performances could be killed immediately.<o:p></o:p>
SB 4.4.33<o:p></o:p>
When Bhågu Muni offered oblations in the fire, immediately many thousands of demigods named Åbhus became manifested. All of them were powerful, having achieved strength from Soma, the moon.<o:p></o:p>
SB 4.4.34<o:p></o:p>
When the Åbhu demigods attacked the ghosts and Guhyakas with half-burned fuel from the yajïa fire, all these attendants of Saté fled in different directions and disappeared. This was possible simply because of brahma-tejas, brahminical power.<o:p></o:p>
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SB 4.5.1<o:p></o:p>
Maitreya said: When Lord Çiva heard from Närada that Saté, his wife, was now dead because of Prajäpati Dakña’s insult to her and that his soldiers had been driven away by the Åbhu demigods, he became greatly angry.<o:p></o:p>
SB 4.5.2<o:p></o:p>
Thus Lord Çiva, being extremely angry, pressed his lips with his teeth and immediately snatched from his head a strand of hair which blazed like electricity or fire. He stood up at once, laughing like a madman, and dashed the hair to the ground.<o:p></o:p>
SB 4.5.3<o:p></o:p>
A fearful black demon as high as the sky and as bright as three suns combined was thereby created, his teeth very fearful and the hairs on his head like burning fire. He had thousands of arms, equipped with various weapons, and he was garlanded with the heads of men.<o:p></o:p>
SB 4.5.4<o:p></o:p>
When that gigantic demon asked with folded hands, “What shall I do, my lord?” Lord Çiva, who is known as Bhütanätha, directly ordered, “Because you are born from my body, you are the chief of all my associates. Therefore, kill Dakña and his soldiers at the sacrifice.”<o:p></o:p>
SB 4.5.5<o:p></o:p>
Maitreya continued: My dear Vidura, that black person was the personified anger of the Supreme Personality of Godhead, and he was prepared to execute the orders of Lord Çiva. Thus, considering himself capable of coping with any power offered against him, he circumambulated Lord Çiva.<o:p></o:p>
SB 4.5.6<o:p></o:p>
Many other soldiers of Lord Çiva followed the fierce personality in a tumultuous uproar. He carried a great trident, fearful enough to kill even death, and on his legs he wore bangles which seemed to roar.<o:p></o:p>
SB 4.5.7<o:p></o:p>
At that time, all the persons assembled in the sacrificial arena—the priests, the chief of the sacrificial performance, and the brähmaëas and their wives—wondered where the darkness was coming from. Later they could understand that it was a dust storm, and all of them were full of anxiety.<o:p></o:p>
SB 4.5.8<o:p></o:p>
Conjecturing on the origin of the storm, they said: There is no wind blowing, and no cows are passing, nor is it possible that this dust storm could be raised by plunderers, for there is still the strong King Barhi, who would punish them. Where is this dust storm blowing from? Is the dissolution of the planet now to occur?<o:p></o:p>
SB 4.5.9<o:p></o:p>
Prasüti, the wife of Dakña, along with the other women assembled, became very anxious and said: This danger has been created by Dakña because of the death of Saté, who, even though completely innocent, quit her body as her sisters looked on.<o:p></o:p>
SB 4.5.10<o:p></o:p>
At the time of dissolution, Lord Çiva’s hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scatters the clouds all over the world.<o:p></o:p>
SB 4.5.11<o:p></o:p>
The gigantic black man bared his fearful teeth. By the movements of his brows he scattered the luminaries all over the sky, and he covered them with his strong, piercing effulgence. Because of the misbehavior of Dakña, even Lord Brahmä, Dakña’s father, could not have been saved from the great exhibition of anger.<o:p></o:p>
SB 4.5.12<o:p></o:p>
While all the people talked amongst themselves, Dakña saw dangerous omens from all sides, from the earth and from the sky.<o:p></o:p>
SB 4.5.13<o:p></o:p>
My dear Vidura, all the followers of Lord Çiva surrounded the arena of sacrifice. They were of short stature and were equipped with various kinds of weapons; their bodies appeared to be like those of sharks, blackish and yellowish. They ran all around the sacrificial arena and thus began to create disturbances.<o:p></o:p>
SB 4.5.14<o:p></o:p>
Some of the soldiers pulled down the pillars which were supporting the pandal of sacrifice, some of them entered the female quarters, some began destroying the sacrificial arena, and some entered the kitchen and the residential quarters.<o:p></o:p>
SB 4.5.15<o:p></o:p>
They broke all the pots made for use in the sacrifice, and some of them began to extinguish the sacrificial fire. Some tore down the boundary line of the sacrificial arena, and some passed urine on the arena.<o:p></o:p>
SB 4.5.16<o:p></o:p>
Some blocked the way of the fleeing sages, some threatened the women assembled there, and some arrested the demigods who were fleeing the pandal.<o:p></o:p>
SB 4.5.17<o:p></o:p>
Maëimän, one of the followers of Lord Çiva, arrested Bhågu Muni, and Vérabhadra, the black demon, arrested Prajäpati Dakña. Another follower, who was named Caëòeça, arrested Püñä. Nandéçvara arrested the demigod Bhaga.<o:p></o:p>
SB 4.5.18<o:p></o:p>
There was a continuous shower of stones, and all the priests and other members assembled at the sacrifice were put into immense misery. For fear of their lives, they dispersed in different directions.<o:p></o:p>
SB 4.5.19<o:p></o:p>
Vérabhadra tore off the mustache of Bhågu, who was offering the sacrificial oblations with his hands in the fire.<o:p></o:p>
SB 4.5.20<o:p></o:p>
Vérabhadra immediately caught Bhaga, who had been moving his eyebrows during Bhågu’s cursing of Lord Çiva, and out of great anger thrust him to the ground and forcibly put out his eyes.<o:p></o:p>
SB 4.5.21<o:p></o:p>
Just as Baladeva knocked out the teeth of Dantavakra, the King of Kaliìga, during the gambling match at the marriage ceremony of Aniruddha, Vérabhadra knocked out the teeth of both Dakña, who had shown them while cursing Lord Çiva, and Püñä, who by smiling sympathetically had also shown his teeth.<o:p></o:p>
SB 4.5.22<o:p></o:p>
Then Vérabhadra, the giantlike personality, sat on the chest of Dakña and tried to separate his head from his body with sharp weapons, but was unsuccessful.<o:p></o:p>
SB 4.5.23<o:p></o:p>
He tried to cut the head of Dakña with hymns as well as weapons, but still it was hard to cut even the surface of the skin of Dakña’s head. Thus Vérabhadra was exceedingly bewildered.<o:p></o:p>
SB 4.5.24<o:p></o:p>
Then Vérabhadra saw the wooden device in the sacrificial arena by which the animals were to have been killed. He took the opportunity of this facility to behead Dakña.<o:p></o:p>
SB 4.5.25<o:p></o:p>
Upon seeing the action of Vérabhadra, the party of Lord Çiva was pleased and cried out joyfully, and all the bhütas, ghosts and demons that had come made a tumultuous sound. On the other hand, the brähmaëas in charge of the sacrifice cried out in grief at the death of Dakña.<o:p></o:p>
SB 4.5.26<o:p></o:p>
Vérabhadra then took the head and with great anger threw it into the southern side of the sacrificial fire, offering it as an oblation. In this way the followers of Lord Çiva devastated all the arrangements for sacrifice. After setting fire to the whole arena, they departed for their master’s abode, Kailäsa.<o:p></o:p>
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