Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Three

SB4.3.17

TEXT 17

vidya-tapo-vitta-vapur-vayah-kulaih

satam gunaih sadbhir asattametaraih

smrtau hatayam bhrta-mana-durdrsah

stabdha na pasyanti hi dhama bhuyasam

SYNONYMS

vidya—education; tapah—austerity; vitta—wealth; vapuh—beauty of body, etc.; vayah—youth; kulaih—with heritage; satam—of the pious; gunaih—by such qualities; sadbhih—six; asattama-itaraih—having the opposite result to those who are not great souls; smrtau—good sense; hatayam—being lost; bhrta-mana-durdrsah—blind due to pride; stabdhah—being proud; na—not; pasyanti—see; hi—for; dhama—the glories; bhuyasam—of the great souls.

TRANSLATION

Although the six qualities education, austerity, wealth, beauty, youth and heritage are for the highly elevated, one who is proud of possessing them becomes blind, and thus he loses his good sense and cannot appreciate the glories of great personalities.

PURPORT

It may be argued that since Daksa was very learned, wealthy and austere and had descended from a very exalted heritage, how could he be unnecessarily angry towards another? The answer is that when the qualities of good education, good parentage, beauty and sufficient wealth are misplaced in a person who is puffed up by all these possessions, they produce a very bad result. Milk is a very nice food, but when milk is touched by an envious serpent it becomes poisonous. Similarly, material assets such as education, wealth, beauty and good parentage are undoubtedly nice, but when they decorate persons of a malicious nature, then they act adversely. Another example, given by Canakya Pandita, is that a serpent that has a jewel on its head is still fearful because it is a serpent. A serpent, by nature, is envious of other living entities, even though they be faultless. When a serpent bites another creature, it is not necessarily because the other creature is at fault; it is the habit of the serpent to bite innocent creatures. Similarly, although Daksa was qualified by many material assets, because he was proud of his possessions and because he was envious, all those qualities were polluted. It is sometimes, therefore, detrimental for a person advancing in spiritual consciousness, or Krsna consciousness, to possess such material assets. Kuntidevi, while offering prayers to Krsna, addressed Him as akincana-gocara, one who is easily approached by those who are bereft of all material acquisitions. Material exhaustion is an advantage for advancement in Krsna consciousness, although if one is conscious of his eternal relationship with the Supreme Personality of Godhead, one can utilize one’s material assets, such as great learning and beauty and exalted ancestry, for the service of the Lord; then such assets become glorious. In other words, unless one is Krsna conscious, all his material possessions are zero, but when this zero is by the side of the Supreme One, it at once increases in value to ten. Unless situated by the side of the Supreme One, zero is always zero; one may add one hundred zeros, but the value will still remain zero. Unless one’s material assets are used in Krsna consciousness, they may play havoc and degrade the possessor.

SB4.3.18

TEXT 18

naitadrsanam sva-jana-vyapeksaya

grhan pratiyad anavasthitatmanam

ye ’bhyagatan vakra-dhiyabhicaksate

aropita-bhrubhir amarsanaksibhih

SYNONYMS

na—not; etadrsanam—like this; sva-jana—kinsmen; vyapeksaya—depending on that; grhan—in the house of; pratiyat—one should go; anavasthita—disturbed; atmanam—mind; ye—those; abhyagatan—guests; vakra-dhiya—with a cold reception; abhicaksate—looking at; aropita-bhrubhih—with raised eyebrows; amarsana—angry; aksibhih—with the eyes.

TRANSLATION

One should not go to anyone’s house, even on the consideration of his being a relative or a friend, when the man is disturbed in his mind and looks upon the guest with raised eyebrows and angry eyes.

PURPORT

However low a person may be, he is never unkind to his children, wife and nearest kin; even a tiger is kind to its cubs, for within the animal kingdom the cubs are treated very nicely. Since Sati was the daughter of Daksa, however cruel and contaminated he might be, naturally it was expected that he would receive her very nicely. But here it is indicated by the word anavasthita that such a person cannot be trusted. Tigers are very kind to their cubs, but it is also known that sometimes they eat them. Malicious persons should not be trusted, because they are always unsteady. Thus Sati was advised not to go to her father’s house because to accept such a father as a relative and to go to his house without being properly invited was not suitable.

SB4.3.19

TEXT 19

tatharibhir na vyathate silimukhaih

sete ’rditango hrdayena duyata

svanam yatha vakra-dhiyam duruktibhir

diva-nisam tapyati marma-taditah

SYNONYMS

tatha—so; aribhih—enemy; na—not; vyathate—is hurt; silimukhaih—by the arrows; sete—rests; ardita—aggrieved; angah—a part; hrdayena—by the heart; duyata—grieving; svanam—of relatives; yatha—as; vakra-dhiyam—deceitful; duruktibhih—by harsh words; diva-nisam—day and night; tapyati—suffers; marma-taditah—one whose feelings are hurt.

TRANSLATION

Lord Siva continued: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one’s heart day and night.

PURPORT

Sati might have concluded that she would take the risk of going to her father’s house, and even if her father spoke unkindly against her she would be tolerant, as a son sometimes tolerates the reproaches of his parents. But Lord Siva reminded her that she would not be able to tolerate such unkind words because natural psychology dictates that although one can suffer harm from an enemy and not mind so much because pain inflicted by an enemy is natural, when one is hurt by the strong words of a relative, one suffers the effects continually, day and night, and sometimes the injury becomes so intolerable that one commits suicide.

SB4.3.20

TEXT 20

vyaktam tvam utkrsta-gateh prajapateh

priyatmajanam asi subhru me mata

tathapi manam na pituh prapatsyase

mad-asrayat kah paritapyate yatah

SYNONYMS

vyaktam—it is clear; tvam—you; utkrsta-gateh—having the best behavior; prajapateh—of Prajapati Daksa; priya—the pet; atmajanam—of the daughters; asi—you are; subhru—O you with the beautiful eyebrows; me—my; mata—considered; tatha api—yet; manam—honor; na—not; pituh—from your father; prapatsyase—you will meet with; mat-asrayat—from connection with me; kah—Daksa; paritapyate—is feeling pain; yatah—from whom.

TRANSLATION

My dear white-complexioned wife, it is clear that of the many daughters of Daksa you are the pet, yet you will not be honored at his house because of your being my wife. Rather, you will be sorry that you are connected with me.

PURPORT

Lord Siva put forward the argument that even if Sati proposed to go alone, without her husband, still she would not be received well because she was his wife. There was every chance of a catastrophe, even if she wanted to go alone. Therefore Lord Siva indirectly requested her not to go to her father’s house.

SB4.3.21

TEXT 21

papacyamanena hrdaturendriyah

samrddhibhih purusa-buddhi-saksinam

akalpa esam adhirodhum anjasa

param padam dvesti yathasura harim

SYNONYMS

papacyamanena—burning; hrda—with a heart; atura-indriyah—who is distressed; samrddhibhih—by the pious reputation, etc.; purusa-buddhi-saksinam—of those who are always absorbed in thought of the Supreme Lord; akalpah—being unable; esam—of those persons; adhirodhum—to rise; anjasa—quickly; param—merely; padam—to the standard; dvesti—envy; yatha—as much as; asurah—the demons; harim—the Supreme Personality of Godhead.

TRANSLATION

One who is conducted by false ego and thus always distressed, both mentally and sensually, cannot tolerate the opulence of self-realized persons. Being unable to rise to the standard of self-realization, he envies such persons as much as demons envy the Supreme Personality of Godhead.

PURPORT

The real reason for the enmity between Lord Siva and Daksa is explained here. Daksa was envious of Lord Siva because of Siva’s high position as an incarnation of a quality of the Supreme Personality of Godhead and because Siva was directly in contact with the Supersoul and was therefore honored and given a better sitting place than he. There were many other reasons also. Daksa, being materially puffed up, could not tolerate the high position of Lord Siva, so his anger at Lord Siva’s not standing up in his presence was only the final manifestation of his envy. Lord Siva is always in meditation and always perceives the Supersoul, as expressed here by the words purusa-buddhi-saksinam. The position of one whose intelligence is always absorbed in meditation upon the Supreme Personality of Godhead is very great and cannot be imitated by anyone, especially an ordinary person. When Daksa entered the arena of yajna, Lord Siva was in meditation and might not have seen Daksa enter, but Daksa took the opportunity to curse him because Daksa had maintained an envious attitude towards Lord Siva for a long time. Those who are actually self-realized see every individual body as a temple of the Supreme Personality of Godhead because the Supreme Personality of Godhead, in His Paramatma feature, is residing in everyone’s body.

When one offers respect to the body, it is not to the material body but to the presence of the Supreme Lord. Thus one who is always in meditation upon the Supreme Lord is always offering Him obeisances. But since Daksa was not very elevated, he thought that obeisances were offered to the material body, and because Lord Siva did not offer respect to his material body, Daksa became envious. Such persons, being unable to rise to the standard of self-realized souls like Lord Siva, are always envious. The example given here is very suitable. Asuras, demons or atheists, are always envious of the Supreme Personality of Godhead; they simply want to kill Him. Even in this age we find some so-called scholars commenting on Bhagavad-gita who are envious of Krsna. When Krsna says, man-mana bhava mad-bhaktah (Bg. 18.65)—“Always think of Me, become My devotee, and surrender unto Me”—the so-called scholars comment that it is not to Krsna that we have to surrender. That is envy. The asuras or atheists, the demons, without reason or cause, are envious of the Supreme Personality of Godhead. Similarly, instead of offering respect to self-realized persons, foolish men who cannot approach the highest standard of self-realization are always envious, although there is no reason.

SB4.3.22

TEXT 22

pratyudgama-prasrayanabhivadanam

vidhiyate sadhu mithah sumadhyame

prajnaih parasmai purusaya cetasa

guha-sayayaiva na deha-manine

SYNONYMS

pratyudgama—standing up from one’s seat; prasrayana—welcoming; abhivadanam—obeisances; vidhiyate—are intended; sadhu—proper; mithah—mutually; su-madhyame—my dear young wife; prajnaih—by the wise; parasmai—unto the Supreme; purusaya—unto the Supersoul; cetasa—with the intelligence; guha-sayaya—sitting within the body; eva—certainly; na—not; deha-manine—to the person identifying with the body.

TRANSLATION

My dear young wife, certainly friends and relatives offer mutual greetings by standing up, welcoming one another and offering obeisances. But those who are elevated to the transcendental platform, being intelligent, offer such respects to the Supersoul, who is sitting within the body, not to the person who identifies with the body.

PURPORT

It may be argued that since Daksa was the father-in-law of Lord Siva, it was certainly the duty of Lord Siva to offer him respect. In answer to that argument it is explained here that when a learned person stands up or offers obeisances in welcome, he offers respect to the Supersoul, who is sitting within everyone’s heart. It is seen, therefore, among Vaisnavas, that even when a disciple offers obeisances to his spiritual master, the spiritual master immediately returns the obeisances because they are mutually offered not to the body but to the Supersoul. Therefore the spiritual master also offers respect to the Supersoul situated in the body of the disciple. The Lord says in Srimad-Bhagavatam that offering respect to His devotee is more valuable than offering respect to Him. Devotees do not identify with the body, so offering respect to a Vaisnava means offering respect to Visnu. It is stated also that as a matter of etiquette as soon as one sees a Vaisnava one must immediately offer him respect, indicating the Supersoul sitting within. A Vaisnava sees the body as a temple of Visnu. Since Lord Siva had already offered respect to the Supersoul in Krsna consciousness, offering respect to Daksa, who identified with his body, was already performed. There was no need to offer respect to his body, for that is not directed by any Vedic injunction.

SB4.3.23

TEXT 23

sattvam visuddham vasudeva-sabditam

yad iyate tatra puman apavrtah

sattve ca tasmin bhagavan vasudevo

hy adhoksajo me namasa vidhiyate

SYNONYMS

sattvam—consciousness; visuddham—pure; vasudeva—Vasudeva; sabditam—known as; yat—because; iyate—is revealed; tatra—there; puman—the Supreme Person; apavrtah—without any covering; sattve—in consciousness; ca—and; tasmin—in that; bhagavan—the Supreme Personality of Godhead; vasudevah—Vasudeva; hi—because; adhoksajah—transcendental; me—by me; namasa—with obeisances; vidhiyate—worshiped.

TRANSLATION

I am always engaged in offering obeisances to Lord Vasudeva in pure Krsna consciousness. Krsna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.

PURPORT

The living entity is constitutionally pure. Asango hy ayam purusah. In the Vedic literature it is said that the soul is always pure and uncontaminated by material attachment. The identification of the body with the soul is due to misunderstanding. As soon as one is fully Krsna conscious it is to be understood that one is in his pure, original constitutional position. This state of existence is called suddha-sattva, which means that it is transcendental to the material qualities. Since this suddha-sattva existence is under the direct action of the internal potency, in this state the activities of material consciousness stop. For example, when iron is put into a fire, it becomes warm, and when red-hot, although it is iron, it acts like fire. Similarly, when copper is surcharged with electricity, its action as copper stops; it acts as electricity. Bhagavad-gita (14.26) also confirms that anyone who engages in unadulterated devotional service to the Lord is at once elevated to the position of pure Brahman:

mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

[Bg. 14.26]

Therefore suddha-sattva, as described in this verse, is the transcendental position, which is technically called vasudeva. Vasudeva is also the name of the person from whom Krsna appears. This verse explains that the pure state is called vasudeva because in that state Vasudeva, the Supreme Personality of Godhead, is revealed without any covering. To execute unadulterated devotional service, therefore, one must follow the rules and regulations of devotional service without desire to gain material profit by fruitive activities or mental speculation.

In pure devotional service one simply serves the Supreme Personality of Godhead as a matter of duty, without reason and without being impeded by material conditions. That is called suddha-sattva, or vasudeva, because in that stage the Supreme Person, Krsna, is revealed in the heart of the devotee. Srila Jiva Gosvami has very nicely described this vasudeva, or suddha-sattva, in his Bhagavat-sandarbha. He explains that astottara-sata (108) is added to the name of the spiritual master to indicate one who is situated in suddha-sattva, or in the transcendental state of vasudeva. The word vasudeva is also used for other purposes. For example, vasudeva also means one who is everywhere, or all-pervading. The sun is also called vasudeva-sabditam. The word vasudeva may be utilized for different purposes, but whatever purpose we adopt, Vasudeva means the all-pervading or localized Supreme Personality of Godhead. In Bhagavad-gita (7.19) it is also stated, vasudevah sarvam iti. Factual realization is to understand Vasudeva, the Supreme Personality of Godhead, and surrender unto Him. Vasudeva is the ground wherein Vasudeva, the Supreme Personality of Godhead, is revealed. When one is free from the contamination of material nature and is situated in pure Krsna consciousness, or in the vasudeva state, Vasudeva, the Supreme Person, is revealed. This state is also called kaivalya, which means “pure consciousness.” Jnanam sattvikam kaivalyam. When one is situated in pure, transcendental knowledge, one is situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used by impersonalists. Impersonal kaivalya is not the last stage of realization, but in Krsna consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful. In that pure state, by hearing, chanting, remembering, etc., because of the development of knowledge of the science of Krsna, one can understand the Supreme Personality of Godhead. All these activities are under the guidance of the internal energy of the Supreme Lord.

The action of the internal potency is also described in this verse as apavrtah, free from any covering. Because the Supreme Personality of Godhead, His name, His form, His quality, His paraphernalia, etc., being transcendental, are beyond material nature, it is not possible to understand any one of them with the materialistic senses. When the senses are purified by the discharge of pure devotional service (hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]), the pure senses can see Krsna without covering. Now one may inquire that since factually the devotee has the same material existential body, how is it possible that the same materialistic eyes become purified by devotional service? The example, as stated by Lord Caitanya, is that devotional service cleanses the mirror of the mind. In a clean mirror one can see one’s face very distinctly. Similarly, simply by cleansing the mirror of the mind one can have a clear conception of the Supreme Personality of Godhead. It is stated in Bhagavad-gita (8.8), abhyasa-yoga-yuktena. By executing one’s prescribed duties in devotional service, cetasa nanya-gamina, or simply by hearing about God and chanting about Him, if one’s mind is always engaged in chanting and hearing and is not allowed to go elsewhere, one can realize the Supreme Personality of Godhead. As confirmed by Lord Caitanya, by the bhakti-yoga process, beginning from hearing and chanting, one can cleanse the heart and mind, and thus one can clearly see the face of the Supreme Personality of Godhead.

Lord Siva said that since his heart was always filled with the conception of Vasudeva, the Supreme Personality of Godhead, because of the Supreme Lord’s presence within his mind and heart, he was always offering obeisances unto that Supreme Godhead. In other words, Lord Siva is always in trance, samadhi. This samadhi is not under the control of the devotee; it is under the control of Vasudeva, for the entire internal energy of the Supreme Personality of Godhead acts under His order. Of course, the material energy also acts by His order, but His direct will is specifically executed through the spiritual energy. Thus by His spiritual energy He reveals Himself. It is stated in Bhagavad-gita (4.6), sambhavamy atma-mayaya. Atma-mayaya means “internal potency.” By His sweet will He reveals Himself by His internal potency, being satisfied by the transcendental loving service of the devotee. The devotee never commands, “My dear Lord, please come here so that I can see You.” It is not the position of the devotee to command the Supreme Personality of Godhead to come before him or to dance before him. There are many so-called devotees who command the Lord to come before them dancing. The Lord, however, is not subject to anyone’s command, but if He is satisfied by one’s pure devotional activities, He reveals Himself. Therefore a meaningful word in this verse is adhoksaja, for it indicates that the activities of our material senses will fail to realize the Supreme Personality of Godhead. One cannot realize the Supreme Personality of Godhead simply by the attempt of one’s speculative mind, but if one desires he can subdue all the material activities of his senses, and the Lord, by manifesting His spiritual energy, can reveal Himself to the pure devotee. When the Supreme Personality of Godhead reveals Himself to the pure devotee, the devotee has no other duty than to offer Him respectful obeisances. The Absolute Truth reveals Himself to the devotee in His form. He is not formless. Vasudeva is not formless, for it is stated in this verse that as soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to a person, not to anything impersonal. One should not accept the Mayavada interpretation that Vasudeva is impersonal. As stated in Bhagavad-gita, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality. Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances.

SB4.3.24

TEXT 24

tat te niriksyo na pitapi deha-krd

dakso mama dvit tad-anuvratas ca ye

yo visvasrg-yajna-gatam varoru mam

anagasam durvacasakarot tirah

SYNONYMS

tat—therefore; te—your; niriksyah—to be seen; na—not; pita—your father; api—although; deha-krt—the giver of your body; daksah—Daksa; mama—my; dvit—envious; tat-anuvratah—his (Daksa’s) followers; ca—also; ye—who; yah—who (Daksa); visva-srk—of the Visvasrks; yajna-gatam—being present at the sacrifice; vara-uru—O Sati; mam—me; anagasam—being innocent; durvacasa—with cruel words; akarot tirah—has insulted.

TRANSLATION

Therefore you should not see your father, although he is the giver of your body, because he and his followers are envious of me. Because of his envy, O most worshipful one, he has insulted me with cruel words although I am innocent.

PURPORT

For a woman, both the husband and the father are equally worshipable. The husband is the protector of a woman during her youthful life, whereas the father is her protector during her childhood. Thus both are worshipable, but especially the father because he is the giver of the body. Lord Siva reminded Sati, “Your father is undoubtedly worshipable, even more than I am, but take care, for although he is the giver of your body, he may also be the taker of your body because when you see your father, because of your association with me, he may insult you. An insult from a relative is worse than death, especially when one is well situated.”

SB4.3.25

TEXT 25

yadi vrajisyasy atihaya mad-vaco

bhadram bhavatya na tato bhavisyati

sambhavitasya sva-janat parabhavo

yada sa sadyo maranaya kalpate

SYNONYMS

yadi—if; vrajisyasi—you will go; atihaya—neglecting; mat-vacah—my words; bhadram—good; bhavatyah—your; na—not; tatah—then; bhavisyati—will become; sambhavitasya—most respectable; svajanat—by your own relative; parabhavah—are insulted; yada—when; sah—that insult; sadyah—immediately; maranaya—to death; kalpate—is equal.

TRANSLATION

If in spite of this instruction you decide to go, neglecting my words, the future will not be good for you. You are most respectable, and when you are insulted by your relative, this insult will immediately be equal to death.

Thus end the Bhaktivedanta purports of the Fourth Canto, Third Chapter, of the Srimad-Bhagavatam, entitled “Talks Between Lord Siva and Sati.”

Next chapter (SB 4.4)