A Study of the Bhagavata Purana or Esoteric Hinduism Part 16

_Svadha_ is the 15th. daughter of Daksha. She was married to the Pitris.

Agnishvatva, Barhishad, Somapa and ajyapa are the names of the Pitris.

They are with fire (Sagni) or without fire (Niragini). Svadha bore two daughters to the Pitris, Vayuna and Dharini. Both of them were well-versed in the Supreme wisdom.

[_Vayana_ is knowledge, wisdom, faculty of perception. _Dharini_ means that which bears, holds, carries, supports. Sometimes the word is used to mean the earth.

This two-fold cla.s.sification means that some of the Pitris give the _body_, which is the receptacle or carrier, with its sub-divisions, and others give knowledge, wisdom and the faculties of perception].

_Sati_ is the last daughter of Daksha. She was wedded to Siva. We shall specially notice her in the succeeding chapter.

THE QUARREL BETWEEN SIVA AND DAKSHA.

*SKANDHA IV., CHAP. 2.*

Of old the Praj.a.paties performed a Yajna, and the Devas and Ris.h.i.+s all graced the occasion with their presence. Praj.a.pati Daksha entered the a.s.sembly, when all stood up to receive him, except Brahma and Siva.

Daksha saluted his father Brahma and with His permission took a seat.

But he was so mortified by the conduct of Siva that he could not contain himself, and indignantly broke forth thus: - "O you, Ris.h.i.+s, Devas and Agni! Witness this disgraceful conduct of Siva my own son-in-law, rather my disciple. This senseless being would not do so much as rise up and receive me. He has no sense of respect and dis-respect, of purity and impurity. He is mindless of all injunctions and observances. Do you know, what he does? He roves like a mad man in the crematories, with his host of Bhutas, Pretas and Pisachas, sometimes laughing, sometimes weeping, his body covered over with the ashes of dead bodies, their bones serving for his ornaments. His name is Siva (auspicious). But he is really A-Siva (inauspicious). He is fond of intoxication, and his companions are the impure and senseless Bhutas. Oh! that I have given my daughter Sati in marriage to him. That was simply to obey the orders of Brahma."

Siva remained unmoved. Daksha went on abusing Him and at last he cursed Siva saying "This vilest of Devas shall not partic.i.p.ate in the sacrificial offerings to Indra, Upendra and others." He then left the place in a rage.

Nandisvara, the chief companion of Siva, could not bear the gross and wanton insult done to his master. He retorted in angry tones the unkind words of Daksha and the approbation of some of the councillors. "Siva bears malice to none. It is Daksha who makes differences, where there are none. Ignorant people follow him and blame Siva. The Vedas deal with transitory objects. Worldly attachments receive an impetus from the Karma Kanda of the Vedas and they beget vices and evil deeds. This Daksha looks upon the body as the soul. He shall be as fond of women as a beast and his face shall he that of an Aja (goat). Verily he deserves this, as he looks upon Avidya as Tatvavidya. He publicly insults Siva.

The Brahmanas who follow him shall go through the repeated course of births and deaths and shall resort to the apparently pleasing Karma Kanda of the Vedas. These Brahmanas shall have no scruples to eat anything and they shall make a profession of their learning, their Tapas and their austerities (Vrata). They shall consider their riches, their body and their Indriyas to be all in all. They shall beg about from door to door."

Bhrigu, the leader of the Brahmanas, thus returned the curses of Nandi on the followers of Siva: - "Those that will follow Siva, shall be disregardful of the Sat (real) Sastras and shall be irreligious. With braids of hair on their head, and ashes and bones round their body, they shall frequent places where wine is indulged in. The Vedas have at all times laid down the approved path. The Ris.h.i.+s of old followed their injunctions and Narayana is at their very root. Those that forget all this shall only attain the Tamasic Siva, the Lord of Bhutas and Pishachas."

Siva with his followers then left the place. The Praj.a.patis performed the Yajna for 1,000 years.

Sometime after, Brahma made Daksha the head of the Praj.a.patis, and his pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna and to it he invited all except Siva and his own daughter Sati. Sati heard of the grand preparations made by her father and became impatient to witness the Yajna herself. Siva at last yielded to her expostulations much against His own will. She left for Daksha's house accompanied by the attendants of Siva. At last she reached her father's house and went to the place of sacrifice. But her father would not receive her. She did not find any offering to Siva. She could easily make out that Daksha had disregarded her husband. No attention was also paid to her. She grew furious with rage and addressing her father said: - "With Siva, all are equal. He has enmity with none. Who else but thee could be envious of his virtues? Thou hast attributed evil things to Siva. But do not the Devas know all that and knowingly wors.h.i.+p Him? If the devoted wife cannot kill her husband's calumniators, she must leave the place with ears closed with her hands. But if she is strong enough, she must in the first place sever the tongue of the calumniator from his body by force and then put an end to herself. Thou art the calumniator of Siva. This my body is from thee, so I shall not keep it any longer. If prohibited food is taken, the best thing is to throw it out. True, there are the two Paths of Inclination (Pravritti) and of Renunciation (Nivritti). But one cannot adopt both the Paths at one and the same time. What action is there for Siva? He is Brahma Himself. Thou speakest of His ashes and bones. But hast thou any idea of His Yogic powers, in comparison with which thy powers as a performer of Vedic sacrifices are nothing? But there is no use wrangling with thee. I am ashamed of this body which has connection with thee. The sooner I get rid of it the better."

So saying Sati gave up her body, and there was great uproar. Her attendants made ready for an attack, when Bhirgu, who acted as Adhvaryu, invoked the Ribhus. They appeared and beat the attendants of Siva, who ran away on all sides.

Narada informed Siva of what had happened. Siva bit His lips in anger and tore up a Jata (matted hairtuft) from his head. The Jata glowed with electric fire.

He threw it down on the earth and the terrible Virabhadra sprang from it. His tall body reached the high heavens. He was dark as the clouds.

He had one thousand hands, three eyes burning like the sun, teeth terrible to look at, and tufts of hair bright as fire. He had a garland of human skulls round his neck and there were various weapons in his hands.

"What are thy behests, O Lord?" exclaimed Virabhadra. "Thou art clever in fight, child, thou hast nothing to fear from the Brahmanas, for verily thou art part of myself. Go forth at the head of my army. Put an end to Daksha and his Yajna." Such was the command of Siva. Virabhadra rushed forth with trident in hand, and the attendants of Siva followed him with enthusiasm and noise. The priests, the Brahmanas and their wives present at Daksha's sacrifice saw a huge dust storm, as it were, coming from the north. "Can it be the hurricane?" thought they, "but the wind is not strong. Can this be the march of robbers? But King Prachinabarhi is still alive. In his reign there is no fear from robbers. No one is driving cattle. What can be the cause of this approaching volume of dust?" The attendants of Siva arrived in no time.

Some of them were brown coloured, some yellow. Some had their belly, some their face, like Makara. They broke the implements of sacrifice and scattered them around. They pulled down the buildings and put out the fires. They made all sorts of sacrilege, ran after the Ris.h.i.+s and Devas and frightened the women. Maniman caught hold of Bhrigu and tied him up.

Virabhadra captured Daksha; Chandesa captured Suryya and Nandisvara captured Bhaga. Seeing this, the other Brahmanas and Devas took to flight, but they were grievously hurt by the stones cast at them by the followers of Siva. Virabhadra began to uproot the beard of Bhrigu, for while scoffing Siva he made his beard prominent. Nandishvara pulled out the two eye-b.a.l.l.s of Bhaga, for he had encouraged Daksha by side glances. Virabhadra did not also spare Pushan, and pulled out all his teeth. Pushan had showed his teeth while smiling in approval of Daksha's abuse. But the crowning act of Virabhadra was still to come. He sprang upon Daksha and made several attempts to cut off his head. But the head resisted all his strokes. Wonder-struck, he took at last the weapons of sacrifice and easily severed the head of Daksha even as it were the head of a beast of sacrifice. Loud were the lamentations at the place of sacrifice when Virbhadra with his followers left it for Kailasa.

The Devas after this signal defeat went to Brahma. Brahma and Vishnu knew what was to happen at Daksha's sacrifice, so they had kept themselves aloof. When the Devas had related their mishap, Brahma explained to them that they had done wrong in not allowing Siva to partic.i.p.ate in the Yajna offering. There was no help now but to appease the Astral Lord, Who could destroy the Universe at His will. So saying Brahma himself went with the Devas to Kailasa the abode of Siva. He found there higher beings than men perfected by birth, herbs, Tapas, Mantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The river Nanda (Ganga) traced its course round Kailasa. High up on the mount was the abode called Alaka and the garden called Saugandhika (sweet-scented). On two sides of Alaka were the two rivers Nanda and Alakananda, sanctified by the dust of Vishnu's feet. Alaka is the abode of Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika garden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas) high, the branches spreading over 600 miles. Below that tree, the Devas found Siva in deep meditation for the good of the Universe. Brahma asked Him to pardon Daksha and his followers who had slighted Him by withholding Yajna offerings. "Through thy favour let the Yajna be completed now. Let Daksha get back his life. Let the eyes of Bhagadeva, the head of Bhrigu, the teeth of Pushan, be restored. Let the Devas and the sacrificial Ris.h.i.+s be relieved of all pain in their broken limbs.

Since now, the remnants of Yajna offerings are all Thine. Take Thy offerings, and let the sacrifice be completed this day."

Siva replied with a smile thus: - "Daksha is a mere child. I do not even think of him as an offender. But I have to set right those that are led astray by Maya. Daksha's head is burnt up. So let him have the head of a goat. Bhagadeva shall find his Yajna offerings through the eyes of Mitra. Pushan shall have _pishta_ (crushed or ground up things) for his offerings. In company with other Devas, however, he shall have the use of the sacrificer's teeth. Let the broken limbs of the Devas be rehabilitated. But those that have lost their limbs shall use the arms of Asvinik.u.mara and the hands of Pushan. So let it be with the Ris.h.i.+s too. Bhrigu shall have the beard of a goat."

The Devas thanked Siva for His great kindness and invited Him to the sacrifice. Brahma accompanied Siva. Daksha regained life and looked on Siva with reverence. He acquired wisdom and became purified in mind. The sacrifice was duly performed. Daksha sat in meditation and, lo! Vishnu appeared on the back of Garuda.

All rose up and saluted Him. Spontaneous prayers broke forth from one and all. Vishnu partic.i.p.ated in the Yajna offerings. Addressing Daksha He said: - "Only ignorant people see the difference between Me and Siva.

I, Siva and Brahma are Three in One. For the creation, preservation and dissolution of the Universe, We a.s.sume three different Names. We, as the triune atma, pervade all beings. Wise men therefore look upon all others as their own selves."

Such is the story of Sati's death. She took birth again as the daughter of Himalaya and became wedded once more - the union with Siva this time was permanent.

THOUGHTS ON THE ABOVE.

Brahma, Vishnu and Siva are the three aspects of the Second Purusha.

Brahma brings into manifestation the Praj.a.patis, and the Praj.a.patis bring into manifestation the individuals and life forms. The other Praj.a.patis mostly represent the principles that enter into the const.i.tution of life-forms, while Daksha represents the combination of principles forming a life unit.

Daksha had sixteen daughters - thirteen he gave in marriage to Dharma, one to Agni, one to the Pitris and one to Siva.

Agni or the G.o.d of Fire is the Rupa or form-giving Deva. Fire is used in sacrifice, because it changes the form of things offered and makes them acceptable to the G.o.ds by change of form.

If Agni represents Rupa Devas or Devas with forms, Dharma might represent Arupa Devas or Devas without forms.

The Pitris, of whom four cla.s.ses are only mentioned (Agnishvatvas, Barhishads, Saumyas and Ajyapas), are also divided into two cla.s.ses, - one with fire and one without fire.

The attendants of Siva were dwellers of the astral or Bhuvar plane.

For the sake of convenient reference we shall call the dwellers of Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The different cla.s.ses of Devas and Astrals are described in the 20th.

chapter of the 4th. Skandha. The Devas and Astrals were brought into manifestation by Daksha, whose position in creation was next to that of Brahma. Therefore all stood up to receive him at the sacrifice except Brahma.

Siva first appeared as k.u.mara Nila Lohita or Rudra. And all beings thereafter got the potentiality of dissolution, phenomenal change, death and decay. But in the first stage of life process, phenomenal change, decay or dissolution was not in requisition, as Monads went on in their downward journey, not by dissolution, but by evolution. They remained what they were, and they acquired in addition a more material form. As the material form became prominent the Deva form and the astral form became suppressed.

Consciousness in Deva form manifests itself as mind, in the astral form as animal desire and sense perception. In the mineral form it can hardly shew itself.

Siva works out the decay and dissolution of mineral matter, so that the astral element may once more a.s.sert itself and there may be sense perception in the mineral metamorphosed into the vegetable. The process is carried further in the animal kingdom, and the animals get a const.i.tution in which Kama or animal desire can manifest itself. The animals evolve themselves by death. Death frees them from the trammels of one set of experience, and carries them onwards till the human body is reached.

The work of dissolution proceeds in various ways. Our sleep is partial dissolution. It is brought on by the astral attendants of Siva.

Dissolution is caused by Tamas. Tamas begets inaction, and inaction causes death and decay. There is no phenomenal change without dissolution, death or decay.

There are so many material tendencies in us that they require rejection.

Siva gives us the power of rejection, as Vishnu, the power of preservation - preservation of all that is good in us. Death makes the man, where moral teachings fail, The Consort of Siva is the Energy through Whom He guides the life process of Monads or Jivas. In the first stage of life process She is called Sati or the Lasting. For the body of the Jiva was lasting during the period of evolution. But Her mission was to act on the Monad itself, to cause the material tendency in it by means of Tamas.

In the second stage, She is the Energy of dissolution, death and phenomenal change. In the third stage, she is over and above that the Energy of rejection (of all that is evil in us.) She is the kind mother, who has been nouris.h.i.+ng all Jivas in their course of evolution.

When the Mineral form was reached by the primal elemental Jiva, the creative process had done its work and the process of dissolution was to a.s.sert itself. There was to be a revolution in the life process. Sati gave up her own nature and became re-born in another character in the Mineral Kingdom. The creative process was materially changed. Daksha lost his original head, and he acquired the head of a goat. The goat symbolises s.e.xual connection. All this happened during the reign of Prachina-Barhis. The Prachetas brothers were his sons. Daksha reappeared as the son of the Prachetas brothers.

The adityas or G.o.ds of preservation who formed Daksha were Pushava and Bhaga. They were the preserving deities of the first stage of life process. When the next stage came in, they lost their activity. This explains the breaking of teeth and the uprooting of eyes of two of the adityas. The subjoined Table of correspondences taken from the 11th.

Chapter of the Twelfth Skandha shews that Pushana and Bhaga correspond to the months of Pausha (December) and Magha (January) when the rays of the sun are the least powerful. These adityas preserve Jivas in their downward course. Pushana was a favorite G.o.d of the Aryan shepherd.

------------------------------------------------------------------------------------------------------------------------ NO MONTH ADITYA RIs.h.i.+ YAKSHA RAKSHAS NAGA GANDHARVA APSARAS ------------------------------------------------------------------------------------------------------------------------ 1. Chaitra Dhatri Pulastya Rathravit Heti. Vasuki. Tumburu. Kritusthali.