The Curse of Daksha ||30||
1Suta said: Even as Brahma was creating sons formerly in the Svayambhuva Manvantara waters, human beings, Asuras and Devas were born.
2While he thought upon Pitris (lit. like Pitris), the Pitris (Manes) were born. Their creation has been described before. Its details are being narrated now.
3On seeing the creation of Devas, Asuras and human beings, god Brahma said (to himself i.e. conceived a new creation). While he thought upon Pitris, they were born.
4The six seasons (the spring etc.) are called the Pitris. The Vedic Sruti declares: “The seasons are the Pitr-Devas”
5In all the Manvantaras, past and future (the same is repeated). Formerly these were born in the auspicious Manvantara (called) Svayambhuva.
6They (Pitris) are known by the names Agnisvattas and Barhisadas. Those of them who were householders but did not perform yajnas are remembered as Agnisvattas. They were not Ahitagnis (who maintain regularly the sacred fire).
7Those (of the Pitris) who performed sacrifices (and pressed Soma-juice) are the Pitris called Soma-pithins. Those Pitris who maintained the sacred fire (while on the earth) are remembered Bar his ad Pitris. In the scriptures, the decision that seasons are the Pitr-devas is approved.
8-9The months of Madhu and Madhava (Caitra and Vaisakha) should be known as Rasas (juicy); those of Suci and Sukra (Jyestha and Asadha) are Susmins (lustrous). Those of Nabhas and Nabhasya (Sravana and Bhadrapada) are cited as jivas, those of Isa and Orja (Asvina and Kartika) are ambrosial; those of Saha and Sahasya (Margasirsa and Pausa) are called manyuman (angry) and those of Tapas and Tapasya (Magha and PhalGuna) are terrible and cold.
10The periods of time (called seasons) are six. In them are included (periods of time called) months. These seasons are said to be sentient and insentient.
11The seasons are the sons of Brahma. They identify themselves with the months and fortnights as their stations.
12-13Through the change of their abodes, these Abhimanins (deities who identify) will be recognizable. Day, night, month, season, tropical transits of the sun (a half year) and year constitute the abodes of the deities. Nimesas, Kalas, Kasthas, Muhurtas, days and nights constitute the units of time.
14Since these are stationed in them or since these identify with them, they are known as identifiers. I shall explain them. Understand.
15The units of time are the Tithis of Parvans, the junctions; the fortnights are the halves of months: two fortnights make a month and two months constitutes a Rtu (season).
16Three seasons constitute an Ayana. The two Ayanas, the southern and the northern, constitute a year which is a fixed period (Sumeka). Such are the positions of identifiers.
17The sons of the season are five (viz. human beings, quadrupeds, birds, reptiles and trees). They are characterised by their seasonal changes.
18Since the mobile and immobile beings are born of Artavas (seasonal changes, menstruation etc.), the seasonal changes are their fathers and seasons are grandfathers.
19It is from Sumeka (fixed period of time) that beings are born and die. Hence Sumeka is remembered as the great-grandfather of the subjects.
20Due to their having the same name, the same essences and the same nature, Sthanins (deities abiding in a particular Sthana or unit of time) are declared to be identical with the sthanas.
21He who is known as Prajapati, is a year. A year is Agni. It is also called Rita by Brahmanas.
22Since they are born of Rita, the seasons are called Ritus.
The months too are born of them. The Ritus are six in number and the five Artavas are their sons.
23The flowering period of bipeds, quadrupeds, birds, reptiles and immovable beings is called Kalartava (the seasonal change?).
24The state of being Ritu and Artava is declared as fatherhood. Hence the seasons and Artavas should be known as Pitris.
25Since beings are born of them through the Ritu-Kala (period favourable for conception, the Ritu period), these Artavas are also Pitris—So we have heard (it reported).
26The (deities) identifiers with Kala (period of time) continue to stay in all Manvantaras conditioned and regulated by their identification with their positions.
27The Pitris are of two types, the Agnisvattas and Barhisads. Two famous daughters were born of the Pitris.
28They were Mena and Dharini both of whom supported the universe. Both of them were beautiful, propounders of the Vedas and practitioners of Yoga. Pitris gave both their daughters for the increase of Dharma.
29Mena was the mind-born daughter of the Agnisvattas. Dharini was the mind-born daughter of the Barhisads.
30The Barhisads, known as Somapithins gave Dharini to Meru in marriage.
31Agnisvattas gave Mena to Himalaya as wife. Their grandsons were known. Now listen to (the details of) the grandchildren.
32Mena, the wife of Himavat, gave birth to Mainaka and to (the river) Ganga who became the wife of the briny Sea. Mainaka’s younger brother was Kraunca whence the continent Krauncagot its name.
33-34Dharini, wife of Meru, gave birth to Mandara abounding in divine herbs and to three famous daughters—Vela, Niyati and the third Ayati. Ayati became the wife of Dhaty and Niyati was married to Vidhatri.
35Their progeny are glorified (as existing) in Svayambhuva Manvantara. Vela bore to Sagara (the Sea) a daughter of noble qualities.
36The daughter of the Sea called Savarna1 became the wife of Pracinabarhis. Savarna that daughter of the Sea (Samudra) (married to Pracinabarhis) gave birth to ten Pracetas who were the masters of the science of archery.
37As a result of the curse of Siva, Daksha, the son of the self-born god Brahma, was reborn as their son in the Caksusa Manvantara.”
38On hearing this, Samsapayana asked Suta—“How was Daksha born in the Caksusa Manvantara formerly, as a result of the curse of Siva? Narrate this in detail to us who ask you.”
39Thus requested, Suta narrated the episode of Daksha and the occasion of Siva’s curse, after addressing Samsapayana.
40-41Daksha had eight daughters whom I have already mentioned to you. He invited them from their homes and welcomed them at his house. They stayed in their father’s house duly honoured. But the eldest (of them) Sati, wife of Siva, was not invited by him out of hatred for Siva.
42Siva, the son-in-law, (being) stable (enveloped in his own brilliance) never bowed to his father-in-law Daksha.
43Knowing that her sisters had gone to their father’s, Sati, though not invited, went to her father’s house.
44Highly infuriated (with wrath), the goddess spoke to Daksha: “O Lord! How is it that you have done this despicable act of dishonouring me by according greater honour to younger daughters?
45I am the eldest and the most excellent daughter. It does not behove you to be discourteous to me”. Thus addressed, Daksha, with his eyes reddened with anger retorted:
46“You are the most excellent of my daughters, foremost and most worthy of my respect for ever. Their husbands too are worthy of my respect always.
47O Sati, they are better in qualities and are more deserving than Siva. They are good ascetics, absorbed in Brahman, righteous and great Yogins.
48These sons-in-law of mine, viz. Vasistha, Atri, Pulastya, Angiras, Pulaha, Kratu, Bhrigu and Marici are very great.
49Siva is my enemy. But you are his heart and soul, and vice versa. You are devoted to him. Hence I do not honour and welcome you.”
50So said Daksha with the deluded mind, resulting in a curse to himself and to the great sages mentioned.
51Thus addressed, the infuriated Sati spoke to her father—“Since you insult me, who am pure in speech, mind and acts, I cast off this body, O father, born of you.”
52Then goddess Sati, dejected and infuriated due to the insult, spoke after bowing mentally to Siva.
53“Wherever I am reborn with another refulgent body, I, undeluded and righteous, will attain the status of the righteous wife of Siva alone.”
54She sat there itself with her Atman in Yogic communion. She mentally retained the Agneyi Dharana.
55Fire came out of all limbs of her body and was blown by the wind, from the Agneyi Dharana. It reduced her to ashes.
56On hearing about the death of Sati, and on understanding their conversation precisely, the trident-bearing Siva became furious with Daksha and other sages.
57-58“O Daksha, since for my sake pure, sinless Sati had been insulted and all other daughters were praised along with their husbands, they will die (attain Yama’s region) and will be born again as persons not born of womb, when I perform another sacrifice.
59They will be there when Brahma will offer sour gruel in fire in the Caksusa Manvantara.” After cursing the sages he addressed Daksha again.
60“There will be a king Caksusa in the family of Caksusa Manu. He will be the grandson of Pracinabarhis and the son of Pracetas.
61When the Caksusa Manvantara comes you will be born, by the name of Daksha, of Marisa (also Marsa), daughter of trees.”
62Daksha said: “O evil-minded one, I will be putting up obstacles to you, there also, again and again in the rites of virtue (Dharma), wealth and love (Kama).
63Since you spoke cruelly of the sages for my sake, the Brahmanas will never worship you in their sacrifice where they worship Devas.
64After offering Ahutis (to you) they will offer water (as purification) in your rites; you will stay here (on the earth) to the end of the Yuga”.
65Rudra said: “The earth is called the first among the worlds. At the behest of Brahma, I shall sustain that world.
66In this sphere the worlds and suns stand surrounded (by oceans). I support them always but not at your behest.
67Devas are classified into four castes. They take meals together (through fire). I shall not take meals with them. They will give me meals separately”. Thereafter Rudra is not worshipped with Devas. He is worshipped separately.
68Then thus cursed angrily by Rudra of unmeasured brilliance, Daksha abandoned his body of Svayambhuva Manvantar a and was born among human beings.
69After realizing the Lord, the master of all knowledge, Daksha worshipped him with great sacrifices along with Devas.
70When the Vaivasvata Manvantara arrived, Himavat, king of mountains, begot of Mena, a daughter named Uma who had been Sati (in her previous birth).
71She, being Sati formerly, now became Uma. She is the joint performer of rites with Siva who never forsakes her as long as he wishes to remain in the Manvantaras here.
72-73Just as Aditi is devoted to Kasyapa, son of Marici, Sri is attached to Narayana, Saci to Indra, Kirti to Vishnu, Ruci to Surya, and Arundhati to Vasistha, so she was devoted to Siva. These gentle ladies never forsake their husbands. When the cycles of Kalpas recur, they are born along with them.
74Thus Daksha was born as the son of Pracetas in the Caksusa Manvantara. He was the grandson of Pracinabarhis and the son of Pracetas.
75It is said that as a result of Rudra’s curse, he was born in Marsa by the tenth Pracetas in this second Manvantara.
76All the great sages, Bhrigu and others, were- born formerly in the first Treta Yuga. They assumed body from Varuna at the sacrifice of the great god.
77Thus the mutual enmity of Daksha Prajapati and Lord Siva continued from their previous existence.
78Hence, intense enmity should never be pursued even with enemies. Due to merits and demerits, a living being does not leave off (forget) the awareness of what was intensely conceived in the previous existence. Hence an intelligent person should use discretion in his actions.
79The sages enquired: O Suta, how was the horse sacrifice of Daksha Prajapati, son of Pracetas, destroyed in Vaivasvata Manvantara?
80How did Daksha propitiate the lord who was enraged at the death of Sati? We wish to know this. Please narrate this precisely.
81-82Suta replied: O excellent Brahmanas, formerly the lord was seated as if on a couch, on the excellent mountain Meru, bedecked by minerals, on its peak Jyotiska, famous in the three worlds. This peak is open to the sun and is adorned with jewels. It is immeasurable and unthwartable. It is bowed to by all the worlds.
83Parvati, daughter of the Himavat, remained always by his side. The noble Adityas and Vasus of immeasurable strength were also present.
84Similarly, the noble Asvins, the most excellent physicians, and king Vaisravana surrounded by the Guhyakas, were present.
85Kubera, the lord of Yaksas, the glorious lord residing in Kailasa, and the great sage Usanas worshipped him. So also Sanatkumara and other sages.
86Similarly the celestial sages Angiras and others, Visvavasu Gandharva, Narada and Parvata were present.
87Many groups of Apsaras-s came there. Pure, pleasing, wind blew wafting different kinds of sweet smell.
88-89The trees were in full bloom with the flowers of all seasons. The Vidyadharas, Siddhas, ascetics and other living beings (and goblins) assuming various forms began to worship the great lord Pasupati.
90Great and terrible Rakshasas and Pisacas were seen there assuming various forms and holding different kinds of weapons lifted up.
91-92The attendants of the lord who were as brilliant as Fire-god stood there. Lord Nandisvara stood in the service of the lord, wielding the blazing trident shining with its brilliance. O excellent Brahmanas, Ganga the excellent river, the source of all sacred waters, assumed the form of a deity and worshipped him.
93Thus the great lord shining with his brilliance stayed there along with the celestial sages and the blessed Devas.
94Formerly on the top of Himavat in an auspicious place near Gangadvara, resorted to by the sages and Siddhas, Daksha began his sacrifice.
95The Devas led by Indra gathered together and prepared to attend the sacrifice.
96It is reported that with the permission of the Lord (Siva), Devas who were resplendent like fire went to Gangadvara in their dazzling aerial cars.
97-98Folding their palms in reverence, the residents of earth, sky and heaven approached Daksha Prajapati, the foremost among sacrificers, who was surrounded by sages, Gandharvas and celestial damsels at Gangadvara abounding in various trees and creepers.
99Adityas, Vasus, Rudras, Sadhyas arrived there for their share in the sacrifice along with Maruts and Indra.
100(Deities of the categories of) Usmapas, Somapas, Ajyapas, Dhumapas (drinkers of hot offerings, soma, ghee and smoke; the twro Asvin-gods and Pitris came there along with god Brahma.
101These and many other groups of living beings— Jarayujas (viviparous animals), Andajas (born of eggs, birds) Svedajas (insects, germs born of sweat) and Udbhijjas (germinating plants and trees) were present there.
102Devas and their consorts were invoked through Mantras. Seated in their aerial chariots they shone like blazing fires.
103On seeing them Dadhica became angry and said, “A man incurs sin by worshipping one unworthy of worship and not worshipping one who is worthy of worship.”
104After saying thus, the sage spoke again to Daksha, “Why don’t you invite lord Siva whose worthy of worship?”.
105Daksha said: I have so many Rudras here armed with spears and having matted hair. They stay with eleven forms. I do not know any other great god.
106Dadhica said: He who has invited Siva, has invited all gods. As I do not see (regard) any other deity superior to Sankara, this vast and rich sacrifice of Daksha will not take place.
107Daksha said: “O heroic lord, in this sacrifice, I offer unto Vishnu, the lord without an equal, all the Havis sanctified by Mantras, and invariably through the Ahavaniya fire, holding the Havis in a golden vessel”.
108On knowing that Devas had gone, Parvati, the chaste daughter of the king of mountains, spoke to Lord Siva (her husband).
109Uma said: O Lord, where have these gone, led by Indra. O knower of truth, speak truly. There is my great doubt.
110Mahesvara said: The blessed, noble, Prajapati Daksha is performing a horse-sacrifice. The heaven-dwellers are going there.
111Uma enquired. O blessed lord, why have you not gone to this sacrifice? Wherefore is the departure thither prohibited?
112Lord Siva replied: O blessed lady! All this has been done by Devas only. My share in all the sacrifices is not allotted (to me).
113O beautiful lady! By following the traditional procedure, the Devas do not give me my due share in sacrifice.
114Goddess Uma said: “O Lord! You are the most brilliant among all the Devas. You excel them in good qualities. You are invincible, unthwartable by your splendour, fame and glory.
115O blessed one, by this prohibition, I am much distressed. O sinless lord, my body heaves.
116What indeed is the religious gift I should give or penance I should perform whereby you, my husband, shall have a share of the sacirfice—half or a third of it.”
117The unthinkable lord delightedly spoke to her who was so agitated. “O goddess of Devas, of slender belly and limbs, you do not know whether your statements are proper.
118O large-eyed goddess! I know that when men of good qualities speak, all of them do so attentively. But at present god Indra has fallen in delusion and the three worlds are also deluded in every respect.
119They eulogise me in sacrifices. They sing appropriate Saman Rathantara. In the Brahmasatra, Brahmanas worship me. The Adhvaryus assign my share.”
120Parvati said: “Undoubtedly my lord, though not born of Prakriti, you either eulogise or offer self-defence in this assembly of women.”
121The Lord said: “O Goddess of Devas, I do not eulogise myself. O fair lady, O beautiful one, see and approach the person I create for the sake of my share.”
122After speaking thus to his wife, more beloved to him than his vital breath, the Lord created from his mouth a goblin that resembled the fury of fire.
123He had a thousand heads, a thousand feet and eyes. He held a thousand iron clubs, a thousand arrows in his hands.
124He held a conch, a discus, a mace, a blazing bow, an axe and a sword in his hands. He was terrible and awe-inspiring.
125He was blazing with a terrible form. Half a moon constituted his crest. He was clad in a tiger-skin dripping with blood.
126He was terrible with his curved fangs. He was whirling (?). He had wide mouth and big belly. His tongue was like lightning. His lips hung loose. His ears were long. He was inaccessible to all.
127A thunderbolt brightened his hands. His hair shone with splendour. He was surrounded by wreaths of flames. He was bedecked in pearl-strings.
128He blazed with brilliance like the fire of Dissolution. His gaping mouth extended upto his ears. He looked terrible all around.
129He had great strength and spendour. He was a great Purusa and lord. His huge body was capable of destroying the universe. It was as huge as the clustering banyan tree. He blazed like a hundred moons blazing simultaneously or like the fire that burnt Madana.
130He had four big mouths. His curved fangs were white and sharp-pointed. He had great splendour, fierce brilliance, and enthusiasm. He had the refulgence of a thousand fires and suns at the time of Dissolution of the world. He had the splendour of athousand moons. He resembled the Mandara mountain with all blazing medicinal herbs. He was equal to Sumeru, Kailasa and the mountain Himavat.
131He resembled the sun at the time of Dissolution. He had great prowess. His nose was charming. His face was big. His cheeks were fierce; eyes blazed. His face was turbid with the flames of fire.
132He wore the hide of elephant. He was entwined by great serpents. He had a turban on. He held the moon on the crest. In some respect he was fierce. In some respect he was mild.
133He wore different flowers on his head. He had various kinds of scent and unguents. His limbs were decorated with different jewels. He was bedecked in ornaments.
134He wore a shining garland of Karnikara flowers. Due to anger his eyes were whirling and turning. At times he danced in different postures.
135At times he meditated with his soul in communion. At times he wiped off the gross matter. At times he sang and at times he cried over and over again.
136He was endowed with the basic attributes of knowledge, detachment, lordship, penance, truthfulness, forbearance, fortitude, mastery and self-enlightenment.
137He knelt on his knees on the ground. He bowed with palms joined in reverence and stood still. Then he said, “O lord of Devas, command, what woRik shall I do for you?”
138The great lord spoke to him—“Destroy the sacrifice of Daksha”. On hearing the command of the lord, the powerful Virabhadra bowed at the feet of the lord, bending his head.
139Then he jumped ahead sportingly like a lion released from bondage. He considered that the sacrifice of Daksha was already destroyed by the fury of the goddess.
140The great goddess, highly fierce Bhadrakali accompanied him wrathfully to reveal her omnipresence (to all).
141This is the infuriated lord, having his residence in the abodes of ghosts, who became known as Virabhadra. He dispelled the anger of the goddess.
142From the hair pores in his body he created the chiefs of Ganas named Raudras. They were the followers of Rudras who possessed great prowess and exploits of Rudra.
143They were the followers of Rudra. They had the splendour of Rudra. They started immediately in hundreds and thousands.
144There arose tumultuous roar that filled the sky. By that loud noise, the heaven-dwellers became frightened.
145O Brahmanas, mountains crumbled, the earth shook. The Meru whirled round. The seas were agitated.
146Fires did not blaze; the sun did not shine. Neither the planets nor the moving and fixed stars gave forth light.
147The sages did not speak nor Devas nor Danavas. From their aerial chariots the Ganas burnt everything enveloped in darkness.
148They roared like lions. They had terrible forms and great strength. They broke everything. They uprooted the sacrificial posts.
149They suppressed everything. They danced. Having the speed of the wind and the quickness of the mind, they ran here and there.
150They broke the sacrificial vessels to pieces. The sacrificial altar shattered utterly, appeared like the stars fallen from the sky.
151-153There were heaps of foodstuffs and beverages like mountains. Rivers of milk were flowing. Ghee and milk pudding formed muddy slushes. There was honey and gruel water. There were divine sugar candies, powdered like sands. Foodstuffs having all the six tastes flowed through the rivulets of jaggery, charming to the mind. There were meat dishes of several varieties. Whatever sweet foodstuffs they saw, they ate up. They squeezed the juice and licked up the lambatives. Their different faces exhibited different reactions. They rolled everywhere. They sported about assuming different forms. They seized the celestial damsels and molested them.
154Urged by Rudra’s fury, the Ganas as furious as Rudra himself, destroyed the sacrifice, though it was well guarded by Devas.
155Others roared loudly terrifying all living beings. Others severed the head of sacrifice and roared.
156Daksha, the skilled Prajapati, and the lord of sacrifices began to flee through the sky in the form of a deer.
157Virabhadra of incomprehensible soul then gauged his strength. He cut off the head* as he passed through the sky.
158Daksha Prajapati was confused and lost consciousness. He was kicked on the head by the infuriated Virabhadra. Being aged and weak, he fell on the ground.
159The thirty-three crores of Devas of pure souls were bound with noose as strong as fire or lion.
160Then Devas went to the powerful noble being and said, “O Lord Rudra, be pleased. O Lord, do not be angry with your servants”.
161Then Brahma and other Devas and Daksha Prajapati spoke with palms joined in reverence, “Please tell us who you are?”.
162Virabhadra said: I am neither a Deva nor an Aditya. I have not come here to take meals, nor to visit the chiefs of Devas nor out of curiosity.
163Know me as one come here to destroy the sacrifice. I am known as Virabhadra and I have come out of the fury of Rudra.
164Bhadrakali has come out of the fury of the goddess (Parvati). Sent by the lord of Devas, she has come near the sacrifice.
165O Daksha, seek refuge in lord Siva. Even his fury is better than the gift of boons from a Deva.”
166On hearing the words of Virabhadra, Daksha, the foremost of the upholders of holy rites, propitiated the trident-bearing Siva, lord of Devas.
167-171When the premises of the sacrifice were defiled, when the Brahmanas fled, when the hideous and terrible great fire in the form of the constellation Mrgasiras blazed, when the servants whose faces were pierced by spears (screamed), when the uprooted sacrificial posts were scattered here and there, when the place was filled with vultures greedy of flesh rising up and flying, when the sound of hundreds of vixens by the flapping of wings (pervaded the quarters), the Lord of Devas, the conqueror of enemies, the lord having many visions, restrained his Prana and Apana strenuously in their places, directed his vision all round. Suddenly came out of the pit of fire the God of gods. His splendour was comparable to that of a thousand suns, moons and the Samvartaka fire.
172The lord laughed loudly and said again: “O Daksha, you are ruined due to ignorance. I hope you are well disposed towards me now”.
173-174Smilingly he spoke again: “Tell me, what shall I do for you?” After relating what had been narrated to Devas and their preceptors, Prajapati Daksha joined his palms in reverence and spoke to the lord. He was afraid, suspicious and frightened. His eyes and face were filled with tears.
175-177“If you, my lord, are pleased, if I am your favourite, if I am to be blessed and if I am to be granted boon, I would choose this. The requisites of sacrifice are collected by me with strenuous efforts over long period. They have been swallowed, eaten, drunk, chewed, destroyed, powdered and scattered in this manner. Let them not go in vain.”
178-179“So be it”, said the lord, the destroyer of the eyes of Bhaga. After receiving the boon Prajapati Daksha knelt on the ground and eulogised the bull-bannered, three-eyed lord, the presiding deity of sacred rites, by his thousand and eight names.
180“Obeisance to you, the lord of the chiefs of Devas, the destroyer of the host of the enemies of Devas. O Lord of Devas, O excellent among the immortals, O one worshipped by Devas and Danavas.
181O thousand-eyed one, O hideous-eyed one, O three eyed one. O favourite of the chief of Yaksas, you have hands, feet, eyes, mouths, heads and ears all round. You stand permeating everything in the world.
182Obeisance to you, O pike-eared one, O large-eared one, O pot-eared one, O one residing in the sea, O elephant eared one, O bull-eared one, O hand-eared one.
183O hundred-bellied one, O one with hundred revolutions, O hundred-tongued one, O hundred-faced one, those who practise Gaya tri sing about you; those who regularly worship, worship you.
184You are the protector of Devas and Danavas, you are Brahma and Indra. O large-bodied one, you are the lord of the deities. Obeisance (to you), you are the upholder of the waters in the ocean.
185Devas abide in your body as cows in the cowshed. I see your body as the moon, fire and ocean.
186I see you as Aditva, Vishnu, Brahma and Brihaspati. You are the cause, becoming, being, agent and instrument.
187You are the non-existent, the existent-cum-non-existent, the source of origin and the end of the universe. Obeisance to Bhava, Sarva, Rudra and the granter of boons.
188Obeisance to the lord of Pasus, the destroyer of And- haka, Trij ata (having matted hair in three plaits), the three headed and the wielder of excellent trident.
189Obeisance to Tryambaka (three-eyed), Trinetra (three eyed), the destroyer of Tripuras, Canda (the fierce), Munda (one with a shaven head), Pracanda (very fierce) and Dhara (the uplifter).
190Obeisance to one engaged in listening to Dindima, Lord of Ardhadanda, Niska (body-less), ViKrita (the deformed one).
191Salute to Vilohita (ruddy), Dhuinra (coloured), blue necked, Siva, who is without a compeer.
192Obeisance to the sun, the lord of the sun, the sun- bannered god, the lord of Pramathas, and the bull-shouldered archer.
193Obeisance to Hiranyagarbha (the golden-wombed), one with golden coat of mail, the gold-crested and the lord of gold.
194Obeisance to the destroyer of sacrifice, Danda (the staff), Parnapanaputa (one having a cup of leaves for drinking); one who is eulogised, one worthy of being praised, one being eulogised.
195Bow to Savva (the all); one who subsists on non-eatable food; one who is the inner soul of all beings and who is the Hotri (sacrificer), to mantra, to one with a white banner on the flagstaff.
196Obeisance to worshipper, one worthy of worship; the embodied joyous shout, one lying down, one who has lain and one who has got up.
197Obeisance to the one who is stable; who is walking; who symbolizes a mystic sign, who is crooked, who is habitually dancing and making a musical instrument of his mouth.
198Obeisance to the one greedy of securing presents in dances; who is engaged in songs and musical instruments, who is the eldest, the excellent and the suppressor of foes.
199Obeisance to Kalana (creator), Kalpa, Ksaya (complete dissolution), Upaksaya (subsidiary dissolution), one laughing terribly like the Dundubhi (wardrum), cherished by Bhimasena.
200Obeisance to Ugra (the fierce one); one having ten arms and a skull in his hand; obeisance to one fond of ashes from the funeral pyre.
201Obeisance to the terrible, the awe-inspiring one, one observing terrible rites; one of deformed chest and having tip of the tongue and the curved fangs as sharp as sword.
202Hail to the one greedy of raw and cooked meat; one fond of Tumbavina (lute supported by a gourd). Bow to vrisa (the bull or holy virtue) and to Vrsya (most vigorous god), to Vrsni (the mighty) and Vrsana (the fertilizer).
203Bow to Katamkata (Fire-god), the fierce, the embodied one. Obeisance to Vara-Krshna (super dark?), excellent one, the bestower of boon.
204Obeisance to one having excellent scents, garlands and garments; the excellent and surpassing one. Obeisance to the rain, wind, shadow and sunshine.
205Obeisance to the attached and detached, the auspicious god wearing a garland of beads. Bow to the Sambhinna (the pierced and broken?), the variegated, the hideous and isolated.
206Hail to the god with non-terrible form and one extremely terrible, to the auspicious, quiescent and an extremely quiescent one.
207Obeisance to the single-footed, many-eyed, single headed one. To the old, greedy and fond of shares (in sacrifice).
208Obeisance to the one who is worshipped with five garlands; obeisance to Pasupata, Ganda, Ghanta (equipped with a bell) and one who has consumed the vitals with his bell (?)
209Obeisance to one having a hundred thousand bells, one fond of a garland of bells, to the restrainer of Prana, the renunciation (incarnate), and to Hllahila (a sport).
210Obeisance to one who makes the “Humhum” sound, who takes us across, who is fond of Humhum sound. Obeisance to Sambhu who is fond of mountains, trees and their fruits.
211Obeisance to the jackal (fond of) embryo meal. Obeisance to Taraba (one who takes across), Tara (ferryboat), to the lord of sacrifices, the one who has fled (or rushed in).
212Obeisance to the carrier of sacrifices, religious gifts, the goal of penance (Tapya) and the (scorching) Sun-god. Hail to the shore (of the ocean of Samsara?) and the excellent Lord of lightnings.
213Obeisance to the bestower of cooked food, Lord of cooked food, one born of cooked food, the thousand-headed and thousand-footed lord.
214Obeisance to him with thousand tridents lifted up, to the thousand-eyed, one in the form of a boy, or one assuming the form of a boy.
215Obeisance to the protector of children, one sporting with children, the pure and the enlightened, the agitator and the unwoundable.
216Obeisance to the one whose tresses are marked by waves, the one of unbound tresses, the one abiding by six prescribed rites, the one engaged in three-fold rites.
217Obeisance to the one who makes people of different castes and stages of life duly function separately. Obeisance to loud sound, one worthy of proclamation, who is Kalakala (the murmuring sound).
218Obeisance to the one with white and reddish-brown eyes, the one with black and red eyes, the one bestower of virtue, wealth, love and salvation. Obeisance to slaughter and the slaughterer.
219Obeisance to Samkhya, to the master of Samkhya and Yoga. Obeisance to Rathya, Virathya and to one interested in crossroads.
220Obeisance to the one with a deer-skin for upper garment; to the one wearing a serpent for sacred thread, O Tsana, O destroyer of Indra. O green-haired one, obeisance be to you. Obeisance to the sole controller of indiscrimination. Hail to you, O manifest and unmanifest lord.
221O Kama, bestower of desires, destroyer of the god of Love, slayer of the haughty and arrogant, Sarva (all in all), O bestower of all, omniscient and twilight red, obeisance be to you.
222O powerful, mighty-armed one, and highly powerful, lustrous, great cloud, excellent-visioned great Kala, obeisance be to you.
223(Obeisance to) perpetual ascetic with stout and worn out limbs and matted hair, to one wearing bark garments and deerskin, to one with matted hair resembling blazing fire and the sun, to one clad in bark garments and deer skin. Obeisance be to one resembling a thousand suns.
224O one having hundreds of maddening revolutions, O one with tresses half filled with the waters of Ganga, O Candravarta, Yugavarta, Meghavarta, obeisance be to you.
225You are the cooked food, the creator, the bestower, and the maker of food; you are the person cooking food. Obeisance to cook and enjoyer of the cooked food.
226O lord, you are the lord of chief of Devas and the four-fold living beings, viz. the viviparous, oviparous, the sweat- born and the germinating ones.
227You are Brahma, the creator of the mobile and immobile. You are their withdrawer; the foremost among the scholars of the Vedas and the knowers of Brahman.
228Propounders of the Vedas say that you are the very source of Sattva Guna, the storehouse of waters, wind and fire; you are the Rg, Saman Mantra and Omkara.
229You are the offering in sacrifice, sacrificing itself, the invocation; you are the solemn rite of oblation with words (of mantra). The experts in the Veda and singers of Saman sing of you, O great God.
230You are cited by the knowers of Brahman and those well-versed in Kalpa and Upanisads, as the one consisting of Rg, Yajur, Saman and Atharvan mantras.
231The Brahmanas, Kshatriyas, Vaishyas, Sudras and people of inferior castes worship you alone. The clusters of clouds sing about you by their rattling and roaring thunder.
232You are the year, seasons, months, fortnights, Kalas, Kasthas, Nimesas, Yugas, stars and planets.
233You are the hump of bulls, the peak of mountains, the lion among beasts, TaRiksya (Garuda) among birds, and Ananta among serpents.
234You are the ocean of milk among oceans, bow among mechanical devices, thunderbolt among weapons, and truth among holy vows.
235You are desire, hatred, passion, delusion, infirmity, mental control, restraint of sense organs, enterprise, fortitude, greed, love, fury, success, and failure.
236You are the mace-bearer, the discharger of arrows, the wielder of Khatvanga, the holder of Jharjhara (drum or cymbols). You chop, pierce, strike, leak and annihilate.
237You are the holy rite (piety) with ten characteristics. You are wealth, love, Indra, oceans, rivers, puddles and lakes.
238You are the creeper, the winding plants, the grass and medicinal herbs; you are the animals, beasts and birds; you are the beginning of substance, activity and attributes; you are the bestower of flowers and fruits at the right time.
239You are the beginning, end and the middle; you are the Gayatri and Omkara mantra, you are green, red, black, blue, yellow and crimson.
240You are tawny-coloured, dove-coloured, dark-blue, and gold-semened; hence you are known as having good colour.
241You have names consisting of good letters; you are fond of gold; You are, Indra, Yama, Varuna, Kubera and Agni.
242You are full-blown; you are Gitra-Bhanu (fire, sun, Bhairava); you areSvarbhanu(Rahu)and Bhanu (the Sun-god); you are the sacrifice, the sacrificial priest, the Homa, the Huta (what is offered in the fire), the Prahuta (the offering in Bhutayajna); you are the lord.
243You are well-winged Brahman; you are Satarudriya among Yajurmantras. You are the holiest among holy, the most auspicious of the auspicious.
244You are the huge mountain, and the little one. You are the tree, the individual soul and atom. You are the Sattva, Rajas and the Tamas Guna; you are the creation.
245You are (the vital airs such as) Prana, Apana, Saman, Udana and Vyana; you are the wink of the eyes; you are their expansion and stretching.
246You are of red-complexioned body, wielder of a mace (gada) and have curved fangs; you have a huge face and huge belly. You are white-haired and green-moustached. You have three eyes and hair lifted up.
247You are the parts of dance, song and music; you are fond of singing and playing on instruments; you are Maty a (fish); you are watery, water and conducive to watery life. You are speed, time, Kali and Kala.
248You are improper time, propitious period and bad (famine-like) time as well as the destroyer of Kala. You are death, decline and end and the destroyer of the earth.
249You are the Samvartaka fire (annihilating the universe) and clouds of final dissolution. You are Ghata (a duration of time), Ghatika (master of Ghata), Gharitika (having small bells?), Gudalolabala (having the strength in swinging locks of hair). You are the power.
250You are the destroyer of Brahma; you have fiery mouth; you wield a staff; you have shaven head; you are the holder of a staff; you are the four Yugas, four Vedas, four sacrifices and crossroads (of four paths).
251You are the knower of the four stages in life; you are the creator of the four various (classes of people); you are fond of the perishable and imperishable; you are knavish, uncountable and the lord of innumerable Ganas.
252You wear the Rudraksa-garland and garments; you are a small mountain; you are fond of hillocks. You are the lord of artisans and the best of them. You are the originator of arts and crafts.
253You are the destroyer of the eyes of Bhaga; you are the moon, the destroyer of the teeth of Pusan. You are Gudhavarta (the hidden eddy); you are the concealed one; you resort to hidden things.
254You are Tar ana (one that takes across), Tar aka (liberator), Sarvabhuta-Sutarana (liberator of all living beings); you are Dhatr (creator), Vidhatr (dispenser of destiny) and the preserver of living beings; you are the supporter of all.
255You are austerity, the Brahman, truth, celibacy, straight forwardness, the Atman and the maker of all living beings, the living being, the spirit, the source of everything that was, is and will be.
256You are Bhuh, Bhuvah, Svar, the origin (of the universe); you are the great Lord, Is ana, the surveyor. You are the quiescent; hard to be subdued and the destroyer of teeth.
257You are Brahmavarta, Suravarta, and Kamavarta. Obeisance be to you. You are the destroyer of Kama’s body; you are fond of the pollen powder of the Karnikara flower.
258You have a moon-like face and also a terrible one. You are pleasant-faced, wry-faced, faceless, four-faced, multifaced, and always face to face with the enemy in the battle.
259You are gold-wombed, a big bird (a vulture) and an ocean. You are the greatest and (the most) immense being. You are the destroyer of evil, chastiser of the wicked, the wielder of the rod of punishment and fond of battles.
260You are the best of bulls, the rider of a bull, the bull-vehicled one. You are the promulgator of Dharma, the creator of Dharma and foremost among the experts in Dharma.
261You are the protector of the worlds and the winner (or protector) of the earth, a bestower of honour and honour incarnate; you are stable, fixed, a pillar, motionless and shaking.
262You are unwardable, dispenser (?) of brilliant poison, unbearable, untransgressable, unsupportable, unshakable, incomprehensible, unconquerable, the victory (itself).
263You are soft spoken (and of lovable traits), the moon, the subduer. You are chilliness and heat, an unquenchable thirst. You are the mental worries and physical ailments, the remover of ailments and diseases.
264You are bearable, the sacrifice, the deer-hunter, the storehouse of ailments, handless. You are having a tuft of hair. You are lotus-eyed and lotus-visioned.
265You are a holder of the rod (of chastisement), the wielder of a staff, adorned with staff, and tonsured head. You are imbiber of poison, drinker of nectar, drinker of wine, drinker of milk and Soma juice.
266You are the imbiber of honey, ghee and everything; you are very powerful; you are carried by a horse like bull; you are the bull (strong person), with eyes like those of a bull.
267You are known as Vysabha (a bull); you are honoured by the people; the moon and the sun are your eyes; Brahma is your heart; you are fire and water; you are the lord achievable by pious rites.
268O Siva, neither Brahma nor Vishnu nor the ancient sages can understand your greatness precisely.
269Your subtle forms do not come within the ken of my vision. Protect me with them as a father does to his son.
270The Lord is always sympathetic and favourable to his devotees. And I am always devoted to you.
271May that lord be always my protector—the Lord who after devouring (withdrawing at the time of Pralaya} thousands of men, abides all alone at the bottom of the ocean.
272Obeisance to the Yogic soul whom persons of impartial outlook, abiding by Sattvic qualities, who have conquered their vital breaths and who are devoid of slumber, see as the brilliant light, while in Yogic communion.
273I resort to him who lies in the middle of the expanse of water after devouring the living beings, at the close of the Yuga.
274You enter the mouth of Rahu, swallow the moon at night and becoming Rahu, devour the sun too. You are the fire accompanied with Soma.
275May the Purusas of the size of the thumb stationed in all embodied beings, protect me always. May they nourish me and make me flourish.
276May the Svahas and Svadhas reach them who have gone up from the womb and who have gone beneath. May they be appealing to them and attain them.
277Obeisance to them all, for ever, who do not cry and who, stationed in the body, make the living beings cry. Obeisance be to them who are delighted and who delight all.
278-280Perpetual obeisance to them, who are stationed in the ocean, in the river, in the fort, on the mountains, in the caves, at the roots of trees, in the cowpens, in the dense forests, in crossroads, in the streets, in the quadrangular courtyards, in the assemblies and in the midst of the sun and the moon, in the rays of the sun and the moon, who have gone to the nether- worlds and beyond them. Perpetual obeisance to those who are subtle, gross, lean or short.
281O Lord, you are all in all; you pervade all; you are the lord and the inner soul of all living beings. Therefore you were not invited to the sacrifice.
282Since it is you alone who are worshipped with sacrifices with various monetary gifts and since you alone are the doer of everything, you were not invited.
283O Lord, I was deluded by your subtle Maya that you were not invited.
284O Lord of Devas, be pleased with me. You alone are my refuge, my goal, my foundation. I have no other goal or resort.”
285After eulogising the great lord thus, the Prajapati stopped. The delighted lord spoke then to Daksha:
286“O Daksha of good rites, I am pleased with this hymn of yours; of what avail is much talk. You will come near me.”
287Then the lord of the three worlds, conversant with the appropriate use of words spoke consoling words and said again:
288“O Daksha, you shall not be angry due to this hindrance. It is I, none else, who destroyed the sacrifice. You have seen that before.
289O you of good rites, again, accept this boon from me. With your face beaming with delight, you shall listen to me with attention.
290O Prajapati, by my grace, you will derive the merit of a thousand Asvamedha and a hundred Vajapeya sacrifices.
291-293Having established the Vedas with their six ancillaries together with the Sarhkhya and Yoga and performing penances inaccessible to Devas and Danavas, the Pasupata rite has been evolved by me. This rite is accompanied by objects of worship. It is evolved in secret and is unintelligible to the unintelligent. In some respects it agrees with the functions of different castes and stages of life. In some respects, it is contrary to them. It is determined by the meanings of the Vedic passages. It is conducive to liberation from the bondage of individual souls. It can be followed by a person in any stage of life. It is auspicious, O Daksha, and it liberates one from sins.
294O blessed one, you shall derive the benefit of this holy rite. May your mental worry be over.”
295After saying thus to Daksha, the valorous lord vanished along with his consort and his followers.
296O Brahmanas, after obtaining his due share as mentioned by Brahma, the lord who was conversant with the holy rites, divided J vara (fever) into many classes for achieving calmness in living beings. Listen to it.
297For elephants it is excessive pain in the head; for mountains it is bitumen; for waters it is the bluish tinge; and in serpents it is the slough.
298It is Khauraka (cracks in the hoofs) for all cattle. It is barrenness for the earth. O Knower of Dharma! to the elephants it is the obstruction to vision.
299It is the opening of pores to the horses, the splitting of the crest to the peacocks, the ailment of the eyes to the cuckoos.
300It is splitting of the bile to the goats. It is Himika (?) to the parrots. O Brahmana, Srama (fatigue) in the tigers is their Jvara (fever).
301O Omniscient lord, it is fever to the human beings. It can enter human body any time, at the time of birth or death or in between.
302This is the brilliance of the lord that is Jvara. The Lord shall be worshipped, bowed and honoured by all creatures.
303He who reads the story of the origin of Jvara with undejected and concentrated mind shall be freed from the ailment. He will rejoice, attaining all joys in accordance with his desires.
304He who narrates or listens to the hymn of praise recited by Daksha, attains longevity. He will never face inauspicious results.
305Just as Siva endowed with Yogic power is the excellent of all Devas, so also this hymn of Brahma is the excellent of all hymns.
306The lord shall be eulogised with devotion by those who desire fame, kingdom, happiness, prosperity, riches, longevity, wealth and learning.
307The sick, the distressed, the indigent, the frightened, those afraid of thieves and those on the king’s errand are liberated from dangers.
308He will attain all happiness here itself. He will become the chief of Ganas with this body itself.
309In a house where the lord is eulogised, neither the Yaksas nor the Pisacas, neither the serpents nor the impediments create obstacles.
310A celibate woman who listens to this with devotion will become the object of respect of the families both from her father’s and her husband’s side.
311The affairs of the man who constantly listens to or narrates all these will become fruitful without impediments.
312By the repeated recitation of this hymn, whatever he thinks in his mind and whatever he speaks out, will become realised.
313-314After offering oblations to the lord, Guha, Goddess and Nandi svara, as far as he can, practising mental control and restraint of the sense organs and united in Yogic communion, he shall repeat the names of the lord in the proper order. He will attain his desires, ambitions and enjoy pleasures. On death he will attain heaven surrounded by a thousand women.
315-316One who performs undesirable activities or one who is defiled by sins becomes free from sins on reading the hymn of Daksha. After his death he is honoured by Devas and Asuras. He attains residence in the same world with the Ganas. Like Indra he shines while seated on a duly yoked aerial chariot. He stays permanently there till the hour of ultimate dissolution. He then becomes the attendant of Rudra.
317-319So said the holy lord Vyasa, son of Parasara. This episode is a secret that shall not be divulged to anyone. After hearing this secret, even the sinners, whether they be Vaishyas, Sudras or women, will attain Rudraloka. The Brahmana who recounts this to the other Brahmanas during Parvan days attains Rudraloka. There is no doubt about this.