Chapter Six

The Devats Approach iva

|| 4.6.1-2 ||
maitreya uvca
atha deva-ga sarve
rudrnkai parjit
la-paia-nistriagad-parigha-mudgarai
sachinna-bhinna-sarvg
sartvik-sabhy bhaykul
svayambhuve namasktya
krtsnyenaitan nyavedayan
Maitreya said: In great fear, all the devats, the assembled
guests and priests, wounded all over their bodies, defeated by
the soldiers of iva, who had been armed with tridents, spears,
swords, clubs, iron bars and hammers, offering respects to
Brahm and informed him fully of the events.
In the Sixth Chapter there is a description of Kaila. Brahm goes to iva,
who was sitting under a banyan tree there along with the devats, and
satisfies him with prayers.
Svayambhuve normally should be svayambhuvam.

|| 4.6.3 ||
upalabhya puraivaitad
bhagavn abja-sambhava
nryaa ca vivtm
na kasydhvaram yatu
Brahm and Viu, soul of the universe, knowing that this would
happen, had not gone to the sacrifice of Daka.
Kasya means of Daka. Knowing because they are omniscient, they did
not go (neyatu).
|| 4.6.4 ||

tad karya vibhu prha

tejyasi ktgasi
kemya tatra s bhyn
na pryea bubhatm
Hearing of the events, Brahm spoke. Since you have committed
offense to a great soul, though you desire to live with material
comforts, generally, it is better that you do not live!
Vibh refers to Brahm. Having committed offense (ktgasi) to a great
soul, for those desiring to live for comforts of life, desire to live for that
happiness should not occur! Since they have committed offense to iva,
for Daka and others who are dead, dying or about to die, who have
committed offense, and who desire to live for material pleasure
(svakemya), that desire to live (s) in comfort (tatra) should not be
fulfilled. The offenders like Daka should die, they should not live. Living,
they will commit more offenses. What is the use of their lives? Better that
they die! Bubhatm comes from the verb bh, which means to exist.
This has the same meaning as to live because if one exists, one also
lives. Generally (prayea) they should not live. Among those offenders,
some, living, may not commit more offenses. They should have the desire
to live, and remain alive.

|| 4.6.5 ||
athpi yya kta-kilbi bhava
ye barhio bhga-bhja pardu
prasdayadhva pariuddha-cetas
kipra-prasda praghtghri-padmam
If you desire to live, then you who have committed offense, who
have excluded iva from his share of the sacrifice, should please
him with pure hearts, since he is pleased simply if you touch his
lotus feet.
However, if you want to live (athpi), you who have committed offense,
who excluded him from his share of the sacrifice (barhia), should please
iva. One should not say that pleasing iva is difficult. He is pleased
simply if you grasp his lotus feet. I know his mind.
|| 4.6.6 ||
sn jvitam adhvarasya
loka sa-pla kupite na yasmin

tam u deva priyay vihna

kampayadhva hdi viddha duruktai
Desiring a revival of the sacrifice, you should quickly go and beg
forgiveness from iva, now bereft of his wife, his heart pierced by
harsh words, by whose anger the worlds and their protectors
cannot exist.

When he is angry (yasmin kupite) the world and its protectors will not
longer exist. You, wishing to revive the sacrifice, should beg his pardon.
|| 4.6.7 ||
nha na yajo na ca yyam anye
ye deha-bhjo munaya ca tattvam
vidu prama bala-vryayor v
yasytma-tantrasya ka upya vidhitset
I, Indra, you, anyone with a body, and the sages do not know the
strength, influence and the true nature of iva, who is completely
independent. Who should provide a means to do this?
We are surrendered to you. Give us some way to do this. Brahm
answers. Not I, Brahm, or the present Indra (yaja) nor you sacrificers,
knowers of the Vedas, know the truth about iva or the extent of his
strength and influence.
|| 4.6.8 ||
sa ittham diya surn ajas tu tai
samanvita pitbhi sa-prajeai
yayau sva-dhiyn nilaya pura-dvia
kailsam adri-pravara priya prabho
After thus instructing all the devats, Lord Brahm along with the
Pits, devats and the lords of the progeny, departed from his
place and went the abode of Lord iva, known as the Kailsa, the
best among mountains, dear to iva.
|| 4.6.9 ||
janmauadhi-tapo-mantrayoga-siddhair naretarai
jua kinnara-gandharvair
apsarobhir vta sad

Kailsa is always filled with persons perfected by yoga, mantra,

austerity, herbs and birth, and with devats, Kinnaras,
Gandharvas and Apsaras.
Fourteen verses describe Kailsa. Nara-itarai means by devats.

|| 4.6.10 ||
nn-maimayai gair
nn-dhtu-vicitritai
nn-druma-lat-gulmair
nn-mga-gavtai
It is endowed with peaks of various jewels, colorful with many
mineral, covered with various trees, creepers and bushes, and
filled with various animals.

|| 4.6.11 ||
nnmala-prasravaair
nn-kandara-snubhi
ramaa viharantn
ramaai siddha-yoitm
It is filled with many pure waterfalls and various caves and
plateaus. It is enjoyed by the wives of the perfected beings who
sport there with their husbands.
Ramaai means with their lovers. Kailsa gives pleasure (ramaam) to
the wives of the perfected beings, who play there with their husbands.
|| 4.6.12 ||
mayra-kekbhiruta
madndhli-vimrcchitam
plvitai rakta-kahn
kjitai ca patattrim
Kailsa resounds everywhere with the cries of peacocks and bees
blinded by the sweet honey. It resounds with the drawn out cries
of the cuckoos and other birds.

The peacocks cry everywhere (abhi). There is a noise like a group of

householders talking. The bees blinded with intoxication are like singers
who intone various ragas with notes, improvisations and modulations
(vimrchitam). The cries of the cuckoos and other birds are long drawn
out (plvitai).

|| 4.6.13 ||
hvayantam ivoddhastair
dvijn kma-dughair drumai
vrajantam iva mtagair
gantam iva nirjharai
Kailsa, with the upraised branches of desire trees, seems to be
calling out to the birds as guests. When the elephants move
about, the mountain itself seems to move about. With the
waterfalls resounding, the mountain seems to be calling out.
The birds are like brhmaa guests, being invited by the mountain. The
mountain seems to move when the elephants move about. The mountain
seems to talking with sweet words with the sound of the waterfalls.
|| 4.6.14-15 ||
mandrai prijtai ca
saralai copaobhitam
tamlai la-tlai ca
kovidrsanrjunai
ctai kadambair npai ca
nga-punnga-campakai
paloka-bakulai
kundai kurabakair api
Kailsa is decorated with trees such as mandra, prijta, sarala,
tamla, tla, kovidra, sana, arjuna, mango, kadamba, dhlikadamba, nga, punnga, campaka, pala, aoka, bakula, kunda
and kurabaka.
Cta and mra (verse 18) are types of mango. Npa is a variety of
kadamba.
|| 4.6.16 ||
svarra-ata-patrai ca

vara-reuka-jtibhi
kubjakair mallikbhi ca
mdhavbhi ca maitam
The mountain is decorated with golden ata-patra, oleander,
cardamom, jasmine, kubja, mallik and mdhav.
Reuka is cardamom. Jti is jasmine.
|| 4.6.17 ||
panasodumbarvatthaplaka-nyagrodha-higubhi
bhrjair oadhibhi pgai
rjapgai ca jambubhi
Kailsa Hill is also decorated with such trees as jackfruit, pippala,
banyan trees, plakas, asafetida, various herbs, betel nut trees,
birch, raja-pga and jambu trees.
|| 4.6.18 ||
kharjrmrtakmrdyai
priyla-madhukegudai
druma-jtibhir anyai ca
rjita veu-kcakai
Kailsa is decorated with date trees, hog plum, mango, priyla,
madhuka, iguda, hollow bamboos and solid bamboos.
Veu is bamboo which is not hollow, and kcaka is bamboo which is
hollow.

|| 4.6.19-20 ||
kumudotpala-kahlraatapatra-vanarddhibhi
nalinu kala kjatkhaga-vndopaobhitam
mgai khmgai kroair
mgendrair ka-alyakai
gavayai arabhair vyghrai
rurubhir mahidibhi

Kailsa is decorated with forests of red lotuses, blue lotuses,

white water lilies, and atapatra lotuses growing in lakes, and
with flocks of singing birds, deer, monkeys, boars, lions, bears,
porcupines, gayals, arabhas, tigers, antelope and buffalos.
Nbhi is a musk deer.
|| 4.6.21 ||
karntraikapadvsyair
nirjua vka-nbhibhi
kadal-khaa-saruddhanalin-pulina-riyam
Kailsa is filled with animals like karntra (cow eared), ekapada,
avsya (horse headed), wolves and musk deer. There are
attractive river banks covered with forests of banana trees.
The mountain was made beautiful by river banks coved with banana
groves.

|| 4.6.22 ||
paryasta nanday saty
snna-puyataroday
vilokya bhtea-giri
vibudh vismaya yayu
The mountain is surrounded by the Gag waters, made more
sacred by the bathing of Sat. The devats, seeing that mountain
of iva with wonder, went there.
It was surrounded by the Gag whose water was made more sacred by
the bathing of Sat.
|| 4.6.23 ||
dadus tatra te ramym
alak nma vai purm
vana saugandhika cpi
yatra tan-nma pakajam
They saw at that mountain a pleasant city called Alak and the
forest called Saugandhika where there were lotuses called
saugandhika.

There were lotuses there called saugandhika. It is in the singular since it

represents a species.
|| 4.6.24 ||
nand clakanand ca
saritau bhyata pura
trthapda-padmbhojarajastva pvane
Outside the city were the rivers Nand and Alakanand, purified
by the dust of the lotus feet of the Lord.
Outside the city there were two rivers.

|| 4.6.25 ||
yayo sura-striya kattar
avaruhya sva-dhiyata
kranti pusa sicantyo
vighya rati-karit
The wives of the devats, fatigued from love making, descend
from their abodes, and, entering the water of these rivers and
play, splash their husbands with water.
They enter the two rivers (yayo).
|| 4.6.26 ||
yayos tat-snna-vibhraanava-kukuma-pijaram
vito 'pi pibanty ambha
pyayanto gaj gaj
Though not thirsty, elephants drink this water and make their
wives drink this water, which has become yellow and fragrant
with the kukuma from the bathing of the women.
Elephants, though not thirsty, drink the water of those two rivers, because
the waters have become yellow and fragrant from the bathing of the
women.
|| 4.6.27 ||

tra-hema-mahratnavimna-ata-sakulm
ju puyajana-strbhir
yath kha sataid-ghanam
Alak was filled with hundreds of airplanes made of gold, pearls
and precious jewels and with women. It was like the sky filled
with clouds and lightning.
Tra means pearls. The city is compared to the sky, the lightning to the
women, and the clouds to the airplanes.
|| 4.6.28 ||
hitv yakevara-pur
vana saugandhika ca tat
drumai kma-dughair hdya
citra-mlya-phala-cchadai
The devats passed through Alak, the city of Kubera and the
Yakas, and the Saugandhika forest, pleasant with desire trees
having colorful flowers, fruits and leaves.
The devats passed through (hitv) Alak and the forest. The sentence
continues until verse 31.
|| 4.6.29 ||
rakta-kaha-khagnkasvara-maita-apadam
kalahasa-kula-preha
kharadaa-jalayam
The forest was filled with the humming of bees and the warbling
of flocks of cuckoos, and had lakes filled with lotuses, attractive
to flocks of swans.
The forest was decorated with the songs of cuckoos and buzzing of bees.
It had lakes in which there were lotuses dear to the swans.
|| 4.6.30 ||
vana-kujara-saghaharicandana-vyun
adhi puyajana-str
muhur unmathayan mana

The forest would increasingly agitate the minds of the women

constantly through the breezes carrying sandalwood fragrance
caused by the elephants rubbing against the sandalwood trees.
The minds of the women were additionally (adhi) agitated with desire,
since the fragrance incited their lust.
|| 4.6.31 ||
vaidrya-kta-sopn
vpya utpala-mlin
prpta kimpuruair dv
ta rd dadur vaam
Seeing that forest used by the Kimpuruas and the pools which
were decorated with lotus garlands, furnished with steps of cats
eye jewel, the devats then saw from far off the banyan tree of
iva.
Vpya means ponds. Prpt modifies vpya. Another version has
prptam, which modifies vanam. From far off (rt), they saw the banyan
tree.
|| 4.6.32 ||
sa yojana-atotsedha
pdona-viapyata
paryak-ktcala-cchyo
nirnas tpa-varjita
The tree was a hundred yojanas high and its branches extended
seventy-five yojanas. Its shade was uninterrupted. It had no bird
nests, and was cool.
Its height was a hundred yojanas, and its branches spread seventy-five
yojanas. It gave unbroken shade. Because there were no bird nests, there
was no disturbance from their noise.
|| 4.6.33 ||
tasmin mah-yogamaye
mumuku-arae sur
dadu ivam sna
tyaktmaram ivntakam

Under that tree which was the shelter of aspirants for liberation,
and which bestowed great powers, the devats saw iva sitting,
appearing like death, but seeming to have given up his anger.
He appeared to be death, by thinking of the offense committed to him, but
he appeared to have given up anger towards the devats.

|| 4.6.34 ||
sanandandyair mah-siddhai
ntai santa-vigraham
upsyamna sakhy ca
bhartr guhyaka-rakasm

He was peaceful, worshiped by the peaceful, perfected beings like

Sananda and by Kubera, the protector of the Guhyakas and
Rakasas.
Sakhy means by Kuvera.
|| 4.6.35 ||
vidy-tapo-yoga-patham
sthita tam adhvaram
caranta viva-suhda
vtsalyl loka-magalam
They saw iva, the Lord of the devats, friend of the universe, the
shelter of knowledge, austerity and yoga, performing austerities
for the benefit of the world because of his affection for the living
entities.
He is the shelter of knowledge, austerity and yoga because he starts
these processes. He performs (carantam) austerity for the benefit of the
world.

|| 4.6.36 ||
liga ca tpasbha
bhasma-daa-jajinam
agena sandhybhra-ruc
candra-lekh ca bibhratam

He was the symbol of the aivites, dressed in deer skin, with

matted hair, staff, reddish limbs smeared with ashes, and bearing
the crescent moon.
Tpasa refers to aivites. Sanhyabhra-ruc means reddish.

|| 4.6.37 ||
upavia darbhamayy
bsy brahma santanam
nradya pravocanta
pcchate vat satm
iva was seated on a kua mat among listening sages, and was
speaking to Nrada who was asking about the eternal Vedas.
He was sitting on a mat used by ascetics (bsym). Brahma means
Vedas. Previously it was mentioned that Sanaka and others were
worshipping iva. They were present, but Nrada was the best among
them because of his bhakti. It should be understood that the main topic
of the Vedas they were discussing was bhakti.
|| 4.6.38 ||
ktvorau dakie savya
pda-padma ca jnuni
bhu prakohe 'ka-mlm
sna tarka-mudray
His left foot was on his right thigh and his left hand was placed
on his left knee. He had beads on his right forearm, and his right
hand showed the tarka-mudr.
He was seen sitting in this typical posture. Yoga scriptures describe the
posture:
eka-pdam athaikasmin vinyased ru-sasthitam
itarasmis tath bhu vrsanam ida smtam
Vrsana is defined as placing each foot on the opposite thigh, and
placing the hands on the thighs.
The tarka-mudr is described as follows:

tarjany-aguhayor agre mitha sayojya cgul

prasrya bandhana prhus tarkamudreti mntrik
Reciters of mantra define the tarka-mudr as placing the tips of the
forefinger and thumb together while spreading the other fingers.

|| 4.6.39 ||
ta brahma-nirva-samdhim rita
vyuprita giria yoga-kakm
sa-loka-pl munayo mannm
dya manu prjalaya praemu
The devats and sages offered respects with folded hands to
iva, chief of meditators, who had a cloth draped over his knee,
and whose mind was completely absorbed in the bliss of the
Supreme Lord.
Brahma-nirvam means the bliss of Brahman. According to Prahlda
however nirva means the bliss of realizing the Supreme Lord.
adhokajlambham ihubhtmana
arria sasti-cakra-tanam
tad brahma-nirva-sukha vidur budhs
tato bhajadhva hdaye hd-varam
The wise know that direct contact with the Lord, which includes the
happiness of Brahman, destroys sasra for the sinful persons possessing
material bodies in this world. Therefore, worship Paramtm in your
heart. SB 7.7.37
iva had completely concentrated his mind (samdhi) on that bliss. Yogakakam refers to the yogs cloth draped in such a way to make the left
knee firm. He was the chief (dyam) of those who are dedicated to
contemplation (mannm).

|| 4.6.40 ||
sa tpalabhygatam tma-yoni
sursureair abhivanditghri
utthya cakre irasbhivandanam
arhattama kasya yathaiva viu

Though most worthy of worship, iva, whose feet are worshipped,

seeing Brahm arrive with the devats, stood up and lowered his
head in respect, just as Vmana respected Kayapa.
iva respected Brahm because he was his father. Though iva is most
worthy of respect (arhattama), he worshipped Brahm because he was
his father, just as Vmana (viu) worshipped Kayapa (kasya).

|| 4.6.41 ||
tathpare siddha-ga maharibhir
ye vai samantd anu nlalohitam
namaskta prha aka-ekhara
kta-prama prahasann ivtmabh
Other great persons along with the sages, who were all around
iva, offered respects to Brahm, and Brahm, smiling then spoke
to iva, to whom he offered respects.
Those who were with iva, such as Nrada, along with the sages,
offered respects to Brahm. Brahm, being offered respects,
spoke to iva, who was offered respects by the devats. Though
they were internally fearful, they showed joyful faces externally.
|| 4.6.42 ||
brahmovca
jne tvm a vivasya
jagato yoni-bjayo
akte ivasya ca para
yat tad brahma nirantaram
Brahm said: I know you are the Lord of the universe, prakti
and purua, that you are superior to akti and iva, and that you
are also the Brahman without qualities.
Though you offer respects to me, you are more powerful since you are one
with the Supreme Lord. He speaks taking the mentality of a aivite. The
aivites think of the Lord, prakti and purua as the form of Sadiva.
That is the explanation of this verse. I know you are the form of Sadiva.
The Lord of the whole universe composed of prakti and purua, because I
know that you are superior to the prakti and purua (yoni-bjayoh) of the
material world. These items are explained. They are akti and iva. But I
know that you are the famous Brahman without differences (nirantaram)

|| 4.6.43 ||
tvam eva bhagavann etac
chiva-aktyo svarpayo
viva sjasi psy atsi
krann ra-pao yath
O lord! By your forms as iva and akti you create, maintain and
destroy the universe just as a spider acts upon his web.
Instead of svarpayo the word svayor is sometimes seen. The
genitive case here stands for the instrumental case. Because iva is his
sva and akti is ivas shadow, they are both called sva.

|| 4.6.44 ||
tvam eva dharmrtha-dughbhipattaye
dakea strea sasarjithdhvaram
tvayaiva loke 'vasit ca setavo
yn brhma raddadhate dhta-vrat
O producer of artha and dharma! You have created sacrifice, like
a cloth with threads, through Daka, for producing artha. You
have created the rules of varrama for the people, which the
brhmaas follow with determination.
O producer of dharma and artha! You created sacrifice, like weaving of
cloth, through Daka, for performance of artha as part of dharma. The
respect for the varrama system in the world has been created by you.
Since Daka is dead, because of the absence of someone to initiate
dharma, with the destruction of dharma, there will be now misfortune for
the world.
|| 4.6.45 ||
tva karma magala magaln
kartu sva-loka tanue sva para v
amagaln ca tamisram ulbaa
viparyaya kena tad eva kasyacit
Auspicious lord! You bestow Svarga or liberation to the performer
of pious acts and terrible hell to the sinful. But why do you do the
opposite to some people?

You give the results of karma. O auspicious lord! You extend Svarga to
the performer of pious acts, or even liberation. For the sinful, you give
hell. But why should there be opposite results for some people? Pious
persons like Daka go to hell, and sinners like Ajmila get liberation. I am
asking you this.
|| 4.6.46 ||
na vai sat tvac-cararpittman
bhteu sarvev abhipayat tava
bhtni ctmany apthag-didkat
pryea roo 'bhibhaved yath paum
It cannot be from anger, because anger as it arises in animals
does not generally occur in those who have surrendered to your
lotus feet, who see you in all living beings or just desire to see all
beings as non-different from you.
The cause is my anger or mercy. But that cannot be. It is only your
mercy and not your anger. This is expressed by kaimutya-nyya. (If
anger does not arising in the devotees how could arise in you?) The
devotees desire to see you (tava) in all beings and see all beings as nondifferent from you, paramtm (tmani). Or they desire to see all beings
as non-different from themselves, experiencing others happiness or
distress as their own. If those who desire to see in that way, do not
become angry with devotees, then what to speak of those who actually
see in this way. The devotees do not act as the animals which become
angry, generally speaking. This indicates certain exceptions such as the
Kumras anger at Jaya and Vijaya, or your anger at Daka, even though
you are self-satisfied.

|| 4.6.47 ||
pthag-dhiya karma-do duray
parodayenrpita-hd-rujo 'niam
parn duruktair vitudanty aruntuds
tn mvadhd daiva-vadhn bhavad-vidha
Those who are sinful, seeing difference between you and all
beings, seeing in terms of material benefit for themselves, who
become angry at seeing the prosperity of others, always afflict
others with harsh words and injure other beings. You do not have
to kill them. They have already killed by the law of karma.

But if I do not give suitable punishment out of anger, then everyone

would become sinful since they would not get results for their sinful acts.
Parodayena means by seeing the wealth of others. Aruntud means
they injure. Killed by karma means that, by their offenses, Daka and
others will die. You should not kill them, because if they became the
object of your anger, then they will never have the chance to become
saved in the future.
|| 4.6.48 ||
yasmin yad pukara-nbha-myay
durantay spa-dhiya pthag-da
kurvanti tatra hy anukampay kp
na sdhavo daiva-balt kte kramam
Whenever and wherever those who see difference, whose
intelligence is controlled by Vius my, commit offenses to the
devotees, the devotees show mercy to them and do not attack
them, since karma will act upon them.
The devotees, being tolerant of everything, tolerate suffering caused by
others. They are merciful even to those who offend them. Whenever and
wherever those whose intelligence is controlled by my (myay
spa-dhiya) commit offense to the devotees (the object is missing and
should be supplied), the devotees show mercy to them, since mercy is
their nature, and they do not counterattack, since karma bestows
suffering on them by force (daiva-balt).
|| 4.6.49 ||
bhavs tu pusa paramasya myay
durantayspa-mati samasta-dk
tay hattmasv anukarma-cetasv
anugraha kartum ihrhasi prabho
O lord! Since your intelligence is not influenced by the Lords
my and you see everything, you should be merciful to those
whose minds have been conquered by my and are afflicted by
various karmas.
You, the best of devotees, should not become angry. You are not under
the control of my. Thus you see everything: you see the great
suffering they will endure as a result of their offenses. The method of
showing them mercy is described. Their intelligence has been defeated

by my. How can they gain discrimination? How can those whose minds
are afflicted by various karmas recognize the devotees? You should be
merciful to them.

|| 4.6.50 ||
kurv adhvarasyoddharaa hatasya bho
tvaysamptasya mano prajpate
na yatra bhga tava bhgino dadu
kuyjino yena makho ninyate
O iva! Revive the incomplete, sacrifice of Daka, stopped by
you, in which the bad priests did not offer you your share, so that
you can receive your share.
What should be done now? O iva (mano)! Revive that sacrifice of
Daka which was stopped before completion by you, in which the evil
priests did not give you your share, so that you can attain your share
(makha).
|| 4.6.51 ||
jvatd yajamno 'ya
prapadyetki bhaga
bhgo mari rohantu
po dant ca prvavat
Daka should get his life back. Bhaga should get his eyes.
Bhgus moustache should grow again. Ps teeth should be
restored.
|| 4.6.52 ||
devn bhagna-gtrm
tvij cyudhmabhi
bhavatnughtnm
u manyo 'stv anturam

O iva! May the devats whose limbs were injured by your

weapons and stones, favored by you, quickly recover their health!
O iva (manyu)! Anturam means healed.
|| 4.6.53 ||

ea te rudra bhgo 'stu

yad-ucchio 'dhvarasya vai
yajas te rudra bhgena
kalpatm adya yaja-han
O Rudra! Destroyer of sacrifice! May you take your share, which is
the best remainder in the sacrifice, by which the sacrifice may be
completed!
May you have your portion, which is the best remainder, by which the
sacrifice may be completed!
Thus ends the commentary on the Sixth Chapter of the Fourth Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the previous
cryas.