Chapter Two

Daka Insults iva

|| 4.2.1 ||
vidura uvca
bhave lavat rehe
dako duhit-vatsala
vidveam akarot kasmd
andtytmaj satm
Vidura said: Why did Daka, affectionate towards his daughter,
neglect her and show hatred to Lord iva, who is the best among
the gentle?
In the Second Chapter, when Daka departs in anger after heavily
criticizing iva, Nandvara and Bhgu fight with curses as weapons.
Because iva was well behaved, and, even though Daka did not have
affection for him, because Daka had affection for his daughter, he should
not have shown hatred to iva.
|| 4.2.2 ||
kas ta carcara-guru
nirvaira nta-vigraham
tmrma katha dvei
jagato daivata mahat
Who could hate iva, guru for the whole world, without enemies,
who is peaceful, satisfied in himself, and the great deity for the
universe?
This verse gives the reasons why iva should have no enemies. Ka can
mean who, or it can mean Daka. How could Daka show hatred to iva?
He is guru because of the qualities mentioned. If externally the guru
shows enmity or disturbed body, one should not still hate him. Do not
even consider other qualities. Since iva is guru for the whole world, and
the presiding deity of the world, how was it possible Daka could show
hatred, since Daka was living within this universe, under iva?

|| 4.2.3 ||
etad khyhi me brahman
jmtu vaurasya ca
vidveas tu yata prs

tatyaje dustyajn sat

Please explain to me the hatred between the son-in-law and
father-in-law because of which Sat gave up her life, which is
hard to give up?
Yata means from which hatred. Please tell me about the hatred by
which she gave her life.

|| 4.2.4 ||
maitreya uvca
pur viva-sj satre
samet paramaraya
tathmara-ga sarve
snug munayo 'gnaya
Maitreya said: In a former time, great sages, devats, other
sages and fire gods assembled with their followers at a sacrifice
of the creators of the universe.
They assembled (samet).

|| 4.2.5 ||
tatra praviam ayo
dvrkam iva roci
bhrjamna vitimira
kurvanta tan mahat sada
The sages saw Daka enter there like the sun, shining with lustre,
making the large assemble free of darkness.
Daka (not mentioned) entered.

|| 4.2.6 ||
udatihan sadasys te
sva-dhiyebhya sahgnaya
te viric arva ca
tad-bhskipta-cetasa

The assembly along with the fire-gods, except for Brahm and
iva, rose from their seats, influenced by that radiance.
|| 4.2.7 ||
sadasas-patibhir dako
bhagavn sdhu sat-kta
aja loka-guru natv
niasda tad-jay

Welcomed properly by the leaders of the assembly, Daka, after

offering respects to Brahm, guru of the universe, sat down with
Brahms permission.

|| 4.2.8 ||
pr-niaa ma dv
nmyat tad-andta
uvca vma cakurbhym
abhivkya dahann iva
Before Daka seated himself, he saw that iva was sitting, and
had not respected him by rising. He spoke with harsh words
while gazing with eyes ready to burn him up.
Before being seated (prk), seeing iva sitting, not being respected by
iva who should have stood up, Daka spoke with cruelty (vmam).

|| 4.2.9 ||
ryat brahmarayo me
saha-dev sahgnaya
sdhn bruvato vtta
njnn na ca matsart
O brahmaris, devats and fire-gods! Hear the words I speak
about the conduct of the gentle. I do not speak out of ignorance
or hatred.
Please hear my words (not written but understood), as I speak about the
conduct of the well bred (vttam). I will criticize the bad mannered, but do
not become unhappy without first reflecting. The well mannered will
suffering if they tolerate the ill mannered, like not weeding the grain field.

If one shows no hatred, such persons will commit offence against the well
mannered. You speak like this because of ignorance of the good nature
of iva. No, I do not speak out of ignorance. And I have not known
hatred from birth.
|| 4.2.10 ||
aya tu loka-pln
yao-ghno nirapatrapa
sadbhir carita panth
yena stabdhena dita
Being shameless, iva has destroyed the fame of the protectors
of the planets, because the most proud iva has polluted the path
followed by the well bred.
Hear with attention about his bad conduct. He destroys the fame of the
protectors of the planets. By unsteadiness of one person among many of
equal status, people will criticize all. However by the skill of Sarasvat,
Dakas words have another meaning, praising iva. By his own fame,
iva derides the fame of all others. Nirapatrapa means shameless but
can also mean one who gives shelter to those without deliverance. The
path followed by the well mannered is spoiled by destruction (dhvastena)
by the demons (yena). Another version has stabdhena. Then the meaning
is he is without shame because the path followed by the well mannered
is spoiled by the best of the proud (stabha ina duit).

|| 4.2.11 ||
ea me iyat prpto
yan me duhitur agraht
pi viprgni-mukhata
svitry iva sdhuvat
He has accepted himself as my subordinate by marrying my
daughter in the presence of fire and brhmaas, posing as a well
bred person.
In this verse his criticism is clear. However, the words also can be taken as
praise of iva. Until today he has kept my bad behaviour secret.
Because he am omniscient, he is first to understand. Therefore he did not
stand up and welcome me. However he has understood the qualities in
my daughter, equal to Svitr, whom he has married. What good
behaviour is this on my part?

|| 4.2.12 ||
ghtv mga-vky
pi markaa-locana
pratyutthnbhivdrhe
vcpy akta nocitam
Having married my daughter with fawn-like eyes, the monkeyeyed rascal has not given proper respect to me with even words,
though I deserve the honor of persons rising and addressing me
politely.
He did not even respect with sweet words his father-in-law who deserves
that someone rises from his seat and addresses him. The other meaning
is as follows. Seeing mercifully materialists who are like monkeys
(markta-locana), he grants their desires. Unfortunately, I have not
properly respected with words such a person who deserves that I rise and
speak politely.
|| 4.2.13 ||
lupta-kriyyucaye
mnine bhinna-setave
anicchann apy ad bl
dryevoat giram
Though not desiring to do so, I have given my daughter to a
person who does not perform rituals, is impure, is proud, and
violates the rules of conduct. I have acted as if giving the
message of the Vedas to a dra.
Uatm refers to the Vedas. The words also can be taken as praise.
Because he is the very form of the supreme Brahman, no rituals need be
performed. No one is cleaner than he is (aucaye). He is not proud and
does not break the rules. (By rules of sandhi the words can be taken as
amanine and abhinna-setave). Seeing my own lack of qualification, I did
not want to give my daughter, but I gave her. I am unqualified like the
dras (dr eva instead of drya iva) who teach the Vedas. As an
optional rule the letter yin dry eva is not dropped.1

|| 4.2.14-15 ||
pretvseu ghoreu
1

Pini 83.19

pretair bhta-gaair vta

aaty unmattavan nagno
vyupta-keo hasan rudan
cit-bhasma-kta-snna
preta-sra-nrasthi-bhaa
ivpadeo hy aivo
matto matta-jana-priya
pati pramatha-nthn
tamo-mtrtmaktmanm
Naked like a madman, sometimes laughing and sometimes crying,
he lives in filthy places like crematoriums, and surrounded by
ghosts and demons, wanders about in horrible places of the dead.
Using crematorium ashes as his bath, he ornaments his body with
a garland of skulls and human bones. He is inauspicious though
he has the false name iva. He is insane, dear to the insane, the
leader of leaders of the insane, the leader of the most ignorant.
This is but a pastime of iva, who is mad with prema for the Supreme
Lord. Thus Daka describes him to be like a madman. If he were
actually mad, Daka would have simply said He is a madman.
According to other Puras, smearing ashes on the body is an activity of
exalted Vaiavas. By him even the worst places (apadea) become
auspicious. There is no one greater than iva in auspiciousness (aiva).
He is the leader of persons who are completely in ignorance. As praise it
indicates that iva, as a pastime, by his will, accepts even the most
ignorant out of mercy.

|| 4.2.16 ||
tasm unmda-nthya
naa-aucya durhde
datt bata may sdhv
codite paramehin
Requested by Brahm, I gave Sat to this unclean lord of the
insane, who has an impure heart.
It was not my wish to give her to iva. Respecting the order of Brahm, I
have fallen into suffering. This implies that Brahm is unintelligent. He
does not mention that Brahm is his father. This indicates that Brahm is
unqualified to be his father. That verse may also be taken as a statement

of praise. iva is merciful even to the mad (unnmda-nthya). He

purifies even the impure (naa-aucya). His mind is merciful even to
the sinful (durhde). Though I am unqualified I have my daughter because
of Brahms request.

|| 4.2.17 ||
maitreya uvca
vinindyaiva sa giriam
apratpam avasthitam
dako 'thpa upaspya
kruddha aptu pracakrame
Maitreya said: In this way criticizing iva, who remained there
without hostility, Daka, sipping water, began to curse him in
anger.
Apratpam means without an enemy.
|| 4.2.18 ||
aya tu deva-yajana
indropendrdibhir bhava
saha bhga na labhat
devair deva-gadhama
The lowest of the devats, iva should not receive a portion of
the sacrifice along with the devats like Indra and Upendra.
His curse can also be taken as praise. At the sacrifice, he should not
receive a share along with the devats because the devats are lower
than he is. One should not eat with those who are in a lower position.
Therefore, he will receive his share simply by letting them eat their share,
since he is famous as the nourisher of all beings.

|| 4.2.19 ||
niidhyamna sa sadasya-mukhyair
dako giritrya visjya pam
tasmd vinikramya vivddha-manyur
jagma kauravya nija niketanam

O Vidura! In spite of the opposition of the assembly, Daka

released his curse and filled with anger, left the place, and
returned to his own house.
I do not see anyone except myself who has intelligence. He left in anger,
thinking I should not stay in an assembly of such irreligious people. The
others said, Do not become angry. Please come back.
|| 4.2.20 ||
vijya pa girinuggrar
nandvaro roa-kaya-dita
dakya pa visasarja drua
ye cnvamodas tad-avcyat dvij
Upon understanding that iva had been cursed, Nandvara, Lord
iva's principal follower, with red eyes of anger, cursed Daka and
all the brhmaas who had tolerated Daka's curse of iva.
Contaminated with the ointment of anger means his eyes became red.
He also cursed those who tolerated the curse (avcyatm) of iva.

|| 4.2.21 ||
ya etan martyam uddiya
bhagavaty apratidruhi
druhyaty aja pthag-dis
tattvato vimukho bhavet
He who, identifying with the mortal body, offends iva, who is
non-violent, will become a fool, seeing in terms of different
bodies and rejecting the Supreme Lord.
Three verses explain his curse of Daka. He, who identifying with his
body, subject to death (etat martyam), hates iva, will become ignorant.
That ignorant person is further explained. He sees in terms of different
living beings, such as both, children and wife. He will be opposed to the
Lord (tattvata). This is the first curse.

|| 4.2.22 ||
gheu ka-dharmeu

sakto grmya-sukhecchay
karma-tantra vitanute
veda-vda-vipanna-dh
That person, attached to cheating rules of household life with a
desire for material happiness, his intelligence spoiled by
misleading followers of the Vedas, will become totally absorbed in
karma-khda.
Followers of the Vedas means those whose intelligence is spoiled by
statements such as akayya ha vai cturmsya-yjina sukta bhavati:
the performer of four months of austerity achieved immortality.
(pastamba rauta Stra, Ka Yajur Veda 8.1.1)
|| 4.2.23 ||
buddhy parbhidhyyiny
vismttma-gati pau
str-kma so 'stv atitar
dako basta-mukho 'cirt
Let Daka who has forgotten the spiritual goal because of
accepting his body as the self, who is excessively attached to
women like an animal, immediately take a head like a goats.
By having intelligence which thinks the body (para) to be the self, he has
forgotten the goal of life. Desiring women excessively, he is like an animal.
That is the second curse. That he should have a head like a goats is the
third curse.

|| 4.2.24 ||
vidy-buddhir avidyy
karmamayym asau jaa
sasarantv iha ye cmum
anu arvvamninam
The curses are suitable because he takes ignorance in the form of
karma as knowledge, and he is foolish. Let those who follow
Daka, who insulted iva, take repeated birth and death in this
world.
These three curses are suitable for him, because he takes ignorance in the
form of karma as knowledge, and he is foolish (jaa). Another version
has aja (goat). He is like a goat. In two and a half verses he now curses

the brhmaas. Let those who follow Daka (amum) take repeated birth
and death.
|| 4.2.25 ||
gira ruty pupiy
madhu-gandhena bhri
mathn conmathittmna
sammuhyantu hara-dvia
Let those who hate iva and whose minds are agitated by the
strong, stimulating sweet fragrance of the words of the Vedas,
flowering with promises of material enjoyment, become complete
attached to karmas.
Let those whose minds (tmana) are agitated by the agitating (mathn)
and inciting profuse, sweet fragrance of the words of the Vedas, which
have excessive praise for material enjoyment like flowers (pupiy),
become attached to karmas. This is the second curse of the brhmaas.

|| 4.2.26 ||
sarva-bhak dvij vttyai
dhta-vidy-tapo-vrat
vitta-dehendriyrm
ycak vicarantv iha
Let the brhmaas who eat anything and have taken vows of
knowledge and austerity for maintaining the body, and who enjoy
wealth, body and senses, wander about the earth as beggars.
They will lose discrimination in what should be eaten and what should not
be eaten. This is the third curse of the brhmaas. They will take vows
only for maintaining their bodies. This is the fourth curse. They will enjoy
wealth, body and sense. That is the fifth curse. They will beg. That is the
sixth curse.

|| 4.2.27 ||
tasyaiva vadata pa
rutv dvija-kulya vai
bhgu pratyasjac chpa
brahma-daa duratyayam

When Nandvara had spoke, Bhgu, hearing the curse, uttered a

brhmaas curse in response, on behalf of the brhmaas, which
was difficult to avoid.
|| 4.2.28 ||
bhava-vrata-dhar ye ca
ye ca tn samanuvrat
painas te bhavantu
sac-chstra-paripanthina
Let those who take vows to satisfy Lord iva and who follows
such persons become heretics and be obstacles to the genuine
scriptures.
|| 4.2.29 ||
naa-auc mha-dhiyo
ja-bhasmsthi-dhria
viantu iva-dky
yatra daiva sursavam
Unclean, foolish, wearing matted locks, ashes and bones, may
they take initiation from iva, and then worship intoxication as if
it were a deity.
Sura is liquor made from sugar, grains and honey. Asava is liquor made
from the sap of the tla tree and other plants. Together they form a
singular neuter word. They worship wine as if it were a devat.
|| 4.2.30 ||
brahma ca brhma caiva
yad yya parinindatha
setu vidhraa pusm
ata paam rit
Because you criticize the Vedas and the brhmaas, which act as
the institution to support mankind, you will take shelter of
heretical views
Brahma means Vedas. The brhmaas are the teachers of the Vedas.
They are the institution which supports men who are following the correct
path.

|| 4.2.31 ||
ea eva hi lokn
iva panth santana
ya prve cnusantasthur
yat-prama janrdana
The Vedas which were followed previously and in which the
subject of inquiry is Janrdana, are the auspicious, eternal path
for humanity.
Criticizing the Vedas, you tread the wrong path. Ea refers to the Vedas,
in which Janrdana is the witness, and the subject of inquiry (pramam).

|| 4.2.32 ||
tad brahma parama uddha
sat vartma santanam
vigarhya yta paa
daiva vo yatra bhta-r
Criticizing the supreme, pure, eternal Vedas, the path of the
saints, you will become heretics, in which state your deity will be
iva.
This is the result for blasphemers. You will certainly attain this. My curse
is incidental. Bhta-r means the king of the bhtas, who is also a bhta
or ghost. This is a criticism. However the phrase is also praise. It can
mean one who rules over all living beings.
|| 4.2.33 ||
maitreya uvca
tasyaiva vadata pa
bhgo sa bhagavn bhava
nicakrma tata kicid
viman iva snuga
Maitreya said: While Bhgu was cursing in this way, iva, in a
morose mood, left with his followers.
Hearing that Janardana is the subject of inquiry, and worrying that
Nandvara, out of anger, would speak badly about the Janrdana and his

devotees, iva then left. He appeared to be morose. Because he is selfsatisfied he was not actually morose. The meaning of this incident is that
the intelligent person should take shelter of the Vaiavas and give up the
aivites and those following the path of karma, engaging in cursing, such
as Nandvara and Bhgu.
|| 4.2.34-35 ||
te 'pi viva-sja satra
sahasra-parivatsarn
savidhya mahevsa
yatrejya abho hari
plutyvabhtha yatra
gag yamunaynvit
virajentman sarve
sva sva dhma yayus tata
O Vidura! The creators of the universe, after performing sacrifice
for a thousand years in which the Supreme Lord was the best of
those worthy of worship, and taking their avabhtha bath at the
confluence of the Gag and the Yamun, with purified minds,
departed for their respective abodes.
They went after performing (savidhya) the sacrifice without iva, Daka
or their followers. There were no obstacles generated from their quarrel,
for it is said that at that sacrifice the Supreme Lord as the best among
beings worthy of worship. Thus without worship of iva and others, still
there was no imperfection in the sacrifice.
Thus ends the commentary on the Second Chapter of the Fourth Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the previous
cryas.