Chapter Three

iva Warns Sat

|| 4.3.1 ||
maitreya uvca
sad vidviator eva
klo vai dhriyamayo
jmtu vaurasypi
sumahn aticakrame
Considerable time passed as the father-in-law and son in-law
continued their enmity.
In the Third Chapter, Sat, desiring to see the sacrifice performed by her father
Daka, is forbidden by iva, who cites words concerning proper conduct.

Dhriyamayo means continued. They did not beg pardon from each
other. Dh means to continue to exist.

|| 4.3.2 ||
yadbhiikto dakas tu
brahma paramehin
prajpatn sarvem
dhipatye smayo 'bhavat
When Daka was appointed by Brahm to be the chief of all the
Prajpatis, who were the progenitors of population, he became proud.
The wealth of Daka, enemy of iva, was a cause of his offense in ruling, and
became a further cause of offense. That is made clear by saying that he became
proud.

|| 4.3.3 ||
iv sa vjapeyena
brahmihn abhibhya ca
bhaspati-sava nma
samrebhe kratttamam
Daka, performing a sacrifice named vjapeya, then began the best of
sacrifices called bhaspati-sava, surpassing the followers of iva.

Out of pride, surpassing the followers of iva, he performed the

bhaspati-sava. ruti says vjapeyenev bhaspatisavena yajeta:
after performing the vjapeya, sacrifice one should perform the
bhaspati-sava.

|| 4.3.4 ||
tasmin brahmaraya sarve
devari-pit-devat
san kta-svastyayans
tat-patnya ca sa-bhartk
At that sacrifice all the brahmaris, devaris, Pitr and devats were
present along with their wives. They were worshipped, and then they
worshipped along with their wives.

Ktasvatyayan means who were worshipped. They were worshipped and

then again worshipped along with their wives.

|| 4.3.5-7 ||
tad uparutya nabhasi
khe-car prajalpatm
sat dkya dev
pit-yaja-mahotsavam
vrajant sarvato digbhya
upadeva-vara-striya
vimna-yn sa-preh
nika-kah suvsasa
dv sva-nilaybhye
lolkr ma-kual
pati bhta-pati devam
autsukyd abhyabhata
Hearing from the mouth of the gossiping Khecaras in the sky about the
great sacrifice being held by her father, and seeing near her house the
wives of the upadevas, with darting eyes, fine cloth, attractive earrings
and nikas on their throats, mounted on their airplanes, going there
from all directions along with their husbands, she spoke with longing to
her husband, lord of the ghosts.
Hearing from the mouth of the gossiping Khecaras about the great sacrifice
being held by her father, and seeing the wives of the upadevas going, she spoke
to her husband.

|| 4.3.8 ||
saty uvca
prajpates te vaurasya smprata

nirypito yaja-mahotsava kila

vaya ca tatrbhisarma vma te
yady arthitm vibudh vrajanti hi
Sat said: A great sacrifice has been undertaken by your father-in-law
Daka. Since the devats are going there, let us also go there, my
noble lord! This is my request.
Nirypita means undertaken. If the famous devats are going, then we also
should go there. O noble lord (vma)! This is my request (arthit).

|| 4.3.9 ||
tasmin bhaginyo mama bhartbhi svakair
dhruva gamiyanti suhd-didkava
aha ca tasmin bhavatbhikmaye
sahopanta paribarham arhitum
My sisters along with their husbands will certainly go to the sacrifice.
Desiring to see my friends, along with you I also desire to accept gifts
offered by my parents.
What is the purpose of you or I going? Just as they are worshipped with their
husbands, let me be worshipped with my husband. This is my desire. I desire to
accept along with you the gifts such as cloth and ornaments given by my
parents.

|| 4.3.10 ||
tatra svasr me nanu bhart-sammit
mt-vas klinna-dhiya ca mtaram
drakye cirotkaha-man maharibhir
unnyamna ca mdhvara-dhvajam
O iva! Filled with longing for a long time, I desire to see my sisters
along with their husbands, my aunts and my mother, who has great
affection for me in her heart, and to see the best among all sacrifices
performed by great sages, like a flag among sacrifices.
Do you desire to go there for the gifts? I desire to see my mother, whose heart is
filled with affection for me. I desire to see the best among all sacrifices being
conducted (unnyamnam), which is like a flag. Or I desire to see the flag raised
by the sages.

|| 4.3.11 ||
tvayy etad caryam ajtma-myay
vinirmita bhti gua-traytmakam
tathpy aha yoid atattva-vic ca te

dn didke bhava me bhava-kitim

O iva! Such attachment would be astonishing to see in you. But the
whole universe, composed of the three guas, is made by the Lords
my. Moreover I am a woman, and furthermore do not know the truth
about you. O iva! Being so unfortunate, I desire to see my birth place.
It is astonishing that there would be such illusion for relatives in you, like that of
common people. O iva! Such bewilderment would be astonishing to see in
you, since you are self-satisfied! But it is a natural quality. Because the whole
universe is made of the three guas by the Lords my, one becomes
bewildered. Moreover, in this universe, I am a woman. And moreover, I am
ignorant of the truth: I do not know the truth about you. Therefore, being so
unfortunate, I desire to see my birth place, O iva (bhava)!

|| 4.3.12 ||
paya prayntr abhavnya-yoito
'py alakt knta-sakh varthaa
ys vrajadbhi iti-kaha maita
nabho vimnai kala-hasa-pubhi
O iva, without material conditioning! See also other ornamented
women, going in groups with their husbands. O iva with a blue throat!
The sky is decorated with their flying airplanes, white like swans.
I am not the only one in this condition. Abhava means you do not experience
the suffering of separation from loved ones. Other women, not relatives, along
with the husbands (kata-sakh), are going together (varuthaa). The sky is
decorated with their airplanes. O blue-throated! You drank poison to give mercy
to others. Therefore, please permit this!

|| 4.3.13 ||
katha suty pit-geha-kautuka
niamya deha sura-varya negate
anhut apy abhiyanti sauhda
bhartur guror deha-kta ca ketanam
Best of the devats! Hearing of a festival in her fathers house, how can
the body of the daughter not be stirred to see it? Though uninvited,
people go to the house of a friend, husband, father-in-law or father.
Since I am his daughter, how can I remain peaceful? How can the body of the
daughter not be stirred to see the festival at her fathers house? But you have
not been invited. How can we go? Though uninvited, people got the house of a
friend, husband, father-in-law (guru), and father (deha-kta).

|| 4.3.14 ||
tan me prasdedam amartya vchita
kartu bhavn kruiko batrhati
tvaytmano 'rdhe 'ham adabhra-caku
nirpit mnugha ycita
Please grand my desire, O lord! Since you are merciful you should do
this. Being full of knowledge, you have accepted my as half of your
body. Therefore, being requested, please oblige me.
If you do not want to go, still, because of my request, please accept. You are a
deva (amartya), and can do what is not normally done. Though you are full of
knowledge, and are self-satisfied (adabhra-caku), you have accepted me as
half of your body. iva is famous as having half his body in the form of a woman.
Since you have done that, be merciful to me (m).

|| 4.3.15 ||
ir uvca
eva giritra priyaybhibhita
pratyabhyadhatta prahasan suht-priya
sasmrito marma-bhida kuvg-in
yn ha ko viva-sj samakata
Maitreya said: Addressed in this way by his wife, iva, replied with a
smile, while reminding his wife of the heart-piercing arrows of insults
which Daka spoke in the presence of the creators of the universe.
He made his wife remember the arrows of sharp words which pierce the heart.
How can the sharp words of Daka pierce the heart of iva, who is selfsatisfied? Since iva is the supreme lord, he is certainly self-satisfied. But
because he is also related to tamogua, sometimes lamentation, illusion,
attachment and hatred manifest in him, with his supreme powers not visible.
Though Ka is always self-satisfied, because of having prema, he also shows
lamentation, illusion, attachment and hatred in relation to Yaod, Baladeva and
the gops, because of invisibility of his supreme powers. In iva, those moods
arise from tamogua, and are filled with an experience of a shadow of grief. In
Ka, those moods arise from prema, and are filled with an experience of the
highest bliss. Since prema is the ultimate essence of the cit-akti, these moods
cannot be restricted by the Lords being self-satisfied. However, destruction of
demons is the effect of sattva-gua alone. Because of the mutual friction of the
guas, sattva-gua destroys tamas and rajas, just as light destroys darkness. In
this way, Ka destroys demons. Since he is uddha-sattva, though the effects
of material sattva are also present in him (in the sense that they are handled by
him), they do not affect him. This has been explained in the First Canto (SB
1.2.23), and will be explained again at the beginning of the Seventh Canto (SB
7.9.37).

|| 4.3.16 ||
r-bhagavn uvca
tvayodita obhanam eva obhane
anhut apy abhiyanti bandhuu
te yady anutpdita-doa-dayo
balyasntmya-madena manyun
iva said: Dear wife! What you have said is correct. Uninvited, friends
go their friends, if those friends do not see faults because of anger or
strong pride, caused by identification with the body.
The friends should not see faults because of anger or strong pride caused by
identity with the body (antmya-madena).

|| 4.3.17 ||
vidy-tapo-vitta-vapur-vaya-kulai
sat guai abhir asattametarai
smtau haty bhta-mna-durda
stabdh na payanti hi dhma bhyasm
When discrimination is lost by the six qualities of the saintly, such as
knowledge, austerity, wealth, body, youth and family--which become
faults in the demons--when people become blinded by pride, nourished
by those qualities, and become callous, they do not see the glory of
great souls.
How is it possible for my father, who has wisdom, to see faults like a fool?
Education and other assets are only causes of problems for the demons. When
power of discrimination is destroyed by the six qualities, those persons blinded
by pride which is nourished by knowledge, austerity, wealth, body, age and birth,
thinking I am learned, I have austerity, etc. do not see the glory of great souls
(bhyasm). How does discrimination become destroyed by those qualities?
The good qualities of the devotees become faults for the demons. Though milk
is sweet, when it enters the snakes mouth, it becomes poison. The qualities
manifest according to the person.

|| 4.3.18 ||
naitdn sva-jana-vyapekay
ghn pratyd anavasthittmanm
ye 'bhygatn vakra-dhiybhicakate
ropita-bhrbhir amarakibhi
One should not go to the houses of persons who have disturbed minds,
who will look at the guests with crooked mind, raised brows and angry
glances, while considering them to be relatives.

Even a father of this nature should be rejected. One should not go, considering
that they are relatives. If one goes, one should go thinking of them as enemies.
But even the low minded have affection for their children and husbands. Even
this is not certain for those with disturbed minds. They will see you with angry
eyes and raised brows.

|| 4.3.19 ||
tathribhir na vyathate ilmukhai
ete 'rditgo hdayena dyat
svn yath vakra-dhiy duruktibhir
div-nia tapyati marma-tita
Injured in the limbs by arrows fired by enemies, one does not suffer
much and can sleep. However, injured by harsh words uttered by
relatives of crooked mind, one suffers day and night with distressed
heart.
Such friends are worse than enemies. Limbs pained by the arrows fired by an
enemy do not hurt so much, since one can still sleep. Injured by harsh words of
relatives, one suffers pain day and night with a distressed heart (hdayena
dyat).

|| 4.3.20 ||
vyakta tvam utka-gate prajpate
priytmajnm asi subhru me mat
tathpi mna na pitu prapatsyase
mad-rayt ka paritapyate yata
O beautiful-eyed wife! It is clear that you are the favorite of Daka
among all his daughters because of your excellent qualities. That is my
opinion. However, your father will not respect you since he is
tormented by your relationship with me.
You do not have to worry that I go there. iva answers. It is clear (vyaktam).
You are the favorite among all the daughters of Daka, by having qualities
opposite of his (utkta-gate). However, you will not get respect from your
father. Because of your relationship with me (mad-ayt) he is tormented.

|| 4.3.21 ||
ppacyamnena hdturendriya
samddhibhi prua-buddhi-skim
akalpa em adhirohum ajas
para pada dvei yathsur harim
His senses suffering and heart burning because of the powers of
persons like me, who have the Lord as the witness of our intelligence,

Daka is unable to attain such a high position, and thus hates me just
as demons hate the Lord.
iva! You must have mentally been somewhat hostile to Daka. Denying this,
iva swears, Daka is envious and continually hates me. Manufacturing offense
to me, he has displayed hatred at this time. Daka, with suffering senses, with
heart burning because of powers of yoga (samddhibhi) possessed by persons
like myself, displays hatred to me, just as demons hate the Lord. He is unable to
ascend to that high position (param padam) that I have. But I do not have any
hatred for your father Daka. Making this oath, iva explains. Persons like me
have the Lord as the witness of our intelligence, to judge whether our decisions
are good or bad. O Sat, if you do not believe this, contact the Lord directly by
samdhi for a moment, and ask him about my good and bad qualities.

|| 4.3.22 ||
pratyudgama-prarayabhivdana
vidhyate sdhu mitha sumadhyame
prjai parasmai puruya cetas
guh-ayyaiva na deha-mnine
O thin-waisted wife! Rising from ones seat, acting affectionately and
offering mutual respects should actually be done by the wise with the
thought that one is offering respects to the Supreme Lord dwelling
within that person, not thinking of the persons body.
I believe that you do not hate Daka. However, you should rise from your seat
and act humbly in front of your father-in-law. The mutual exchange of greetings
that are performed by ignorant people should be performed by intelligent people
with their minds directed to the Supreme Lord. One should think The Supreme
Lord exists in my father-in-law and my husband. Therefore I offer respects to
him. One should not think of the bodies. The unintelligent people greet each
other with bodily consciousness only, since they never remember the Supreme
Lord. That is not proper. Because I was absorbed in the lotus feet of the Lord
when Daka arrived, even if I did not glance at Daka, by my respect for the
Lord, Daka was respected. But Daka is ignorant and became angry without
cause.

|| 4.3.23 ||
sattva viuddha vasudeva-abdita
yad yate tatra pumn apvta
sattve ca tasmin bhagavn vsudevo
hy adhokajo me namas vidhyate
The pure anta-karaa is called Vasudeva, because there the Supreme
Lord appears without coverings. In that anta-karaa, I worshipped the
Supreme Lord Vsudeva, beyond the material senses, by offering
respects.

How could you be in samdhi at that time? That cannot be asked, since
samdhi on the Lord is not dependent on me. I am dependent on the Lord. I
cannot make a rule for when he will appear. The spiritual anta-karaa
(viuddham sattvam) is called vasudeva. Or another meaning is the spiritual
state (sattvam) composed of the actions of cit-akti (viuddham) is the producer
of the Lords appearance (vasudeva). Why? It is because in that spiritual mind
or the state composed of the cit-akti, the Lord without covering (apvta),
called Vsudeva, appears. The meaning of the word Vsudeva is he who makes
his appearance in the state of vasudeva. He appears in the pure anta-karaa.
Thus vasudeva refers to my pure anta-karaa. Moreover, the Supreme Lord
dwells (vasati) there. Therefore the anta-kara is called vasu. Because it is
completely spiritual it is called deva. That is the derivation of the word
vasudeva. In the anta-karaa (sattve) the Lord appears, but he is beyond the
material senses (adhokaja), and is served or is particularly meditated upon
(vidhyate) by respects (namas), which indicates other services as well.
Instead of namas sometimes manas is seen. That means the Lord is served
by the mind. At that time, I was serving the Lord. Because of uninterrupted
service to the Lord, I did not have external awareness. Tell me if that is a fault on
my part.

|| 4.3.24 ||
tat te nirkyo na pitpi deha-kd
dako mama dvi tad-anuvrat ca ye
yo vivasg-yaja-gata varoru mm
angasa durvacaskarot tira
Dear wife! Therefore you should not see your envious father Daka who
raised you, and you should not see his followers. He scolded me with
harsh words when I went to the sacrifice of the creators of the universe,
though I was innocent.
You will obey me if you are an obedient wife. Not only is he your father, but he
also nourished you (deha-kt). Another meaning of deha-kt is one who cuts the
body. Thus Dakas future death is indicated. Tiro karot means he scolded.

|| 4.3.25 ||
yadi vrajiyasy atihya mad-vaco
bhadra bhavaty na tato bhaviyati
sambhvitasya sva-jant parbhavo
yad sa sadyo maraya kalpate
If you ignore my words and go, you will not have good fortune. When a
person most worthy of respect is humiliated by a relative, that
humiliation will immediately result in death.

He explains the bad result if she disobeys. Apahya means transgressing. When
the humiliation of a respectable person takes place, that humiliation will produce
the offenders death.
Thus ends the commentary on the Third Chapter of the Fourth Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the previous
cryas.