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suhrt-didrksa—of the desire to see her relatives; pratighata—the prevention; durmanah—feeling sorry; snehat—from affection; rudati—crying; asru-kala—by drops of tears; ativihvala—very much afflicted; bhavam—Lord Siva; bhavani—Sati; aprati-purusam—without an equal or rival; rusa—with anger; pradhaksyati—to blast; iva—as if; aiksata—looked at; jata-vepathuh—shaking.

Sati felt very sorry at being forbidden to go see her relatives at her father’s house, and due to affection for them, tears fell from her eyes. Shaking and very much afflicted, she looked at her uncommon husband, Lord Siva, as if she were going to blast him with her vision.

The word apratipurusam, used in this verse, means “one who has no equal.” Lord Siva has no equal in the material world in regard to equality towards everyone. His wife, Sati, knew that her husband was equal towards everyone, so why in this case was he so unkind to his wife that he did not allow her to go to her father’s house? This distressed her more than she could tolerate, and she looked at her husband as if she were ready to blast him with her vision. In other words, since Lord Siva is the atma (siva also means atma), it is indicated here that Sati was prepared to commit suicide. Another meaning of the word apratipurusa is “the personality who has no rival.” Since Lord Siva could not be persuaded to give her permission, Sati took shelter of a woman’s last weapon, weeping, which forces a husband to agree to the proposal of his wife.

SB4.4.3

TEXT 3

tato vinihsvasya sati vihaya tam

sokena rosena ca duyata hrda

pitror agat straina-vimudha-dhir grhan

premnatmano yo ’rdham adat satam priyah

tatah—then; vinihsvasya—breathing very heavily; sati—Sati; vihaya—leaving; tam—him (Lord Siva); sokena—by bereavement; rosena—by anger; ca—and; duyata—afflicted; hrda—with the heart; pitroh—of her father; agat—she went; straina—by her womanly nature; vimudha—deluded; dhih—intelligence; grhan—to the house; premna—due to affection; atmanah—of his body; yah—who; ardham—half; adat—gave; satam—to the saintly; priyah—dear.

Thereafter Sati left her husband, Lord Siva, who had given her half his body due to affection. Breathing very heavily because of anger and bereavement, she went to the house of her father. This less intelligent act was due to her being a weak woman.

According to the Vedic conception of family life, the husband gives half his body to his wife, and the wife gives half of her body to her husband. In other words, a husband without a wife or a wife without a husband is incomplete. Vedic marital relationship existed between Lord Siva and Sati, but sometimes, due to weakness, a woman becomes very much attracted by the members of her father’s house, and this happened to Sati. In this verse it is specifically mentioned that she wanted to leave such a great husband as Siva because of her womanly weakness. In other words, womanly weakness exists even in the relationship between husband and wife. Generally, separation between husband and wife is due to womanly behavior; divorce takes place due to womanly weakness. The best course for a woman is to abide by the orders of her husband. That makes family life very peaceful. Sometimes there may be misunderstandings between husband and wife, as found even in such an elevated family relationship as that of Sati and Lord Siva, but a wife should not leave her husband’s protection because of such a misunderstanding. If she does so, it is understood to be due to her womanly weakness.

SB4.4.4

TEXT 4

tam anvagacchan druta-vikramam satim

ekam tri-netranucarah sahasrasah

sa-parsada-yaksa maniman-madadayah

puro-vrsendras tarasa gata-vyathah

tam—her (Sati); anvagacchan—followed; druta-vikramam—leaving rapidly; satim—Sati; ekam—alone; tri-netra—of Lord Siva (who has three eyes); anucarah—the followers; sahasrasah—by thousands; sa-parsada-yaksah—accompanied by his personal associates and the Yaksas; manimat-mada-adayah—Maniman, Mada, etc.; purah-vrsa-indrah—having the Nandi bull in front; tarasa—swiftly; gata-vyathah—without fear.

When they saw Sati leaving alone very rapidly, thousands of Lord Siva’s disciples, headed by Maniman and Mada, quickly followed her with his bull Nandi in front and accompanied by the Yaksas.

Sati was going very fast so that she might not be checked by her husband, but she was immediately followed by the many thousands of disciples of Lord Siva, headed by the Yaksas, Maniman and Mada. The word gata-vyathah, used in this connection, means “without fear.” Sati did not care that she was going alone; therefore she was almost fearless. The word anucarah is also significant, for it indicates that Lord Siva’s disciples were always ready to sacrifice anything for Lord Siva. All of them could understand the desire of Siva, who did not want Sati to go alone. Anucarah means “those who can immediately understand the purpose of their master.”

SB4.4.5

TEXT 5

tam sarika-kanduka-darpanambuja-

svetatapatra-vyajana-srag-adibhih

gitayanair dundubhi-sankha-venubhir

vrsendram aropya vitankita yayuh

tam—her (Sati); sarika—pet bird; kanduka—ball; darpana—mirror; ambuja—lotus flower; sveta-atapatra—white umbrella; vyajana—chowrie; srak—garland; adibhih—and others; gita-ayanaih—accompanied with music; dundubhi—drums; sankha—conchshells; venubhih—with flutes; vrsa-indram—on the bull; aropya—placing; vitankitah—decorated; yayuh—they went.

The disciples of Lord Siva arranged for Sati to be seated on the back of a bull and gave her the bird which was her pet. They bore a lotus flower, a mirror and all such paraphernalia for her enjoyment and covered her with a great canopy. Followed by a singing party with drums, conchshells and bugles, the entire procession was as pompous as a royal parade.

SB4.4.6

TEXT 6

abrahma-ghosorjita-yajna-vaisasam

viprarsi-justam vibudhais ca sarvasah

mrd-darv-ayah-kancana-darbha-carmabhir

nisrsta-bhandam yajanam samavisat

SYNONYMS

a—from all sides; brahma-ghosa—with the sounds of the Vedic hymns; urjita—decorated; yajna—sacrifice; vaisasam—destruction of animals; viprarsi-justam—attended by the great sages; vibudhaih—with demigods; ca—and; sarvasah—on all sides; mrt—clay; daru—wood; ayah—iron; kancana—gold; darbha—kusa grass; carmabhih—skins; nisrsta—made of; bhandam—sacrificial animals and pots; yajanam—sacrifice; samavisat—entered.

TRANSLATION

She then reached her father’s house, where the sacrifice was being performed, and entered the arena where everyone was chanting the Vedic hymns. The great sages, brahmanas and demigods were all assembled there, and there were many sacrificial animals, as well as pots made of clay, stone, gold, grass and skin, which were all requisite for the sacrifice.

PURPORT

When learned sages and brahmanas assemble to chant Vedic mantras, some of them also engage in arguing about the conclusion of the scriptures. Thus some of the sages and brahmanas were arguing, and some of them were chanting the Vedic mantras, so the entire atmosphere was surcharged with transcendental sound vibration. This transcendental sound vibration has been simplified in the transcendental vibration Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. In this age, no one is expected to be highly educated in the Vedic ways of understanding because people are very slow, lazy and unfortunate. Therefore Lord Caitanya has recommended the sound vibration Hare Krsna, and in the Srimad-Bhagavatam (11.5.32) it is also recommended: yajnaih sankirtana-prayair yajanti hi sumedhasah. At the present moment it is impossible to gather sacrificial necessities because of the poverty of the population and their lack of knowledge in Vedic mantras. Therefore for this age it is recommended that people gather together and chant the Hare Krsna mantra to satisfy the Supreme Personality of Godhead, who is accompanied by His associates. Indirectly this indicates Lord Caitanya, who is accompanied by His associates Nityananda, Advaita and others. That is the process of performing yajna in this age.

Another significant point in this verse is that there were animals for sacrifice. That these animals were meant for sacrifice does not mean that they were meant to be killed. The great sages and realized souls assembled were performing yajnas, and their realization was tested by animal sacrifice, just as, in modern science, tests are made on animals to determine the effectiveness of a particular medicine. The brahmanas entrusted with the performance of yajna were very realized souls, and to test their realization an old animal was offered in the fire and rejuvenated. That was the test of a Vedic mantra. The animals gathered were not meant to be killed and eaten. The real purpose of a sacrifice was not to replace a slaughterhouse but to test a Vedic mantra by giving an animal new life. Animals were used to test the power of Vedic mantras, not for meat.

SB4.4.7

TEXT 7

tam agatam tatra na kascanadriyad

vimanitam yajna-krto bhayaj janah

rte svasrr vai jananim ca sadarah

premasru-kanthyah parisasvajur muda

tam—her (Sati); agatam—having arrived; tatra—there; na—not; kascana—anyone; adriyat—received; vimanitam—not receiving respect; yajna-krtah—of the performer of the sacrifice (Daksa); bhayat—from fear; janah—person; rte—except; svasrh—her own sisters; vai—indeed; jananim—mother; ca—and; sa-adarah—with respect; prema-asru-kanthyah—whose throats were filled with tears of affection; parisasvajuh—embraced; muda—with glad faces.

When Sati, with her followers, reached the arena, because all the people assembled were afraid of Daksa, none of them received her well. No one welcomed her but her mother and sisters, who, with tears in their eyes and with glad faces, welcomed her and talked with her very pleasingly.

The mother and sisters of Sati could not follow the others, who did not receive Sati very well. Due to natural affection, they immediately embraced her with tears in their eyes and with loving feelings. This shows that women as a class are very softhearted; their natural affection and love cannot be checked by artificial means. Although the men present were very learned brahmanas and demigods, they were afraid of their superior, Daksa, and because they knew that their welcoming Sati would displease him, although in their minds they wanted to receive her, they could not do so. Women are naturally softhearted, but men are sometimes very hardhearted.

SB4.4.8

TEXT 8

saudarya-samprasna-samartha-vartaya

matra ca matr-svasrbhis ca sadaram

dattam saparyam varam asanam ca sa

nadatta pitrapratinandita sati

saudarya—of her sisters; samprasna—with the greetings; samartha—proper; vartaya—tidings; matra—by her mother; ca—and; matr-svasrbhih—by her aunts; ca—and; sa-adaram—along with respect; dattam—which was offered; saparyam—worship, adoration; varam—presents; asanam—a seat; ca—and; sa—she (Sati); na adatta—did not accept; pitra—by her father; apratinandita—not being welcomed; sati—Sati.

Although she was received by her sisters and mother, she did not reply to their words of reception, and although she was offered a seat and presents, she did not accept anything, for her father neither talked with her nor welcomed her by asking about her welfare.

Sati did not accept the greetings offered by her sisters and mother, for she was not at all satisfied by her father’s silence. Sati was the youngest child of Daksa, and she knew that she was his pet. But now, because of her association with Lord Siva, Daksa forgot all his affection for his daughter, and this very much aggrieved her. The material bodily conception is so polluted that even upon slight provocation all our relationships of love and affection are nullified. Bodily relationships are so transient that even though one is affectionate towards someone in a bodily relationship, a slight provocation terminates this intimacy.

SB4.4.9

TEXT 9

arudra-bhagam tam aveksya cadhvaram

pitra ca deve krta-helanam vibhau

anadrta yajna-sadasy adhisvari

cukopa lokan iva dhaksyati rusa

arudra-bhagam—having no oblations for Lord Siva; tam—that; aveksya—seeing; ca—and; adhvaram—place of sacrifice; pitra—by her father; ca—and; deve—to Lord Siva; krta-helanam—contempt having been shown; vibhau—to the lord; anadrta—not being received; yajna-sadasi—in the assembly of the sacrifice; adhisvari—Sati; cukopa—became greatly angry; lokan—the fourteen worlds; iva—as if; dhaksyati—burning; rusa—with anger.

Present in the arena of sacrifice, Sati saw that there were no oblations for her husband, Lord Siva. Next she realized that not only had her father failed to invite Lord Siva, but when he saw Lord Siva’s exalted wife, Daksa did not receive her either. Thus she became greatly angry, so much so that she looked at her father as if she were going to burn him with her eyes.

By offering oblations in the fire while chanting the Vedic mantra svaha, one offers respect to all the demigods, great sages and Pitas, including Lord Brahma, Lord Siva and Lord Visnu. It is customary that Siva is one of those who are offered respects, but Sati, while personally present in the arena, saw that the brahmanas did not utter the mantra offering oblations to Lord Siva, namah sivaya svaha. She was not sorry for herself, for she was ready to come to her father’s house without being invited, but she wanted to see whether or not her husband was being respected. To see her relatives, her sisters and mother, was not so important; even when she was received by her mother and sisters she did not care, for she was most concerned that her husband was being insulted in the sacrifice. When she marked the insult, she became greatly angry, and she looked at her father so angrily that Daksa appeared to burn in her vision.

SB4.4.10

TEXT 10

jagarha samarsa-vipannaya gira

siva-dvisam dhuma-patha-srama-smayam

sva-tejasa bhuta-ganan samutthitan

nigrhya devi jagato ’bhisrnvatah

jagarha—began to condemn; sa—she; amarsa-vipannaya—indistinct through anger; gira—with words; siva-dvisam—the enemy of Lord Siva; dhuma-patha—in sacrifices; srama—by troubles; smayam—very proud; sva-tejasa—by her order; bhuta-ganan—the ghosts; samutthitan—ready (to injure Daksa); nigrhya—stopped; devi—Sati; jagatah—in the presence of all; abhisrnvatah—being heard.

The followers of Lord Siva, the ghosts, were ready to injure or kill Daksa, but Sati stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.

na yasya loke ’sty atisayanah priyas

The process of offering sacrifices is especially meant to satisfy Visnu, who is called Yajnesa because He is the enjoyer of the fruits of all sacrifice. Bhagavad-gita (5.29) also confirms this fact. The Lord says, bhoktaram yajna-tapasam. He is the actual beneficiary of all sacrifices. Not knowing this fact, less intelligent men offer sacrifices for some material benefit. To derive personal material benefits for sense gratification is the reason persons like Daksa and his followers perform sacrifices. Such sacrifices are condemned here as a labor of love without actual profit. This is confirmed in Srimad-Bhagavatam. One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Visnu, they are useless labors. One who has developed love for Visnu must develop love and respect for Visnu’s devotees. Lord Siva is considered the foremost personality amongst the Vaisnavas. Vaisnavanam yatha sambhuh. Thus when Sati saw that her father was performing great sacrifices but had no respect for the greatest devotee, Lord Siva, she was very angry. This is fitting; when Visnu or a Vaisnava is insulted, one should be angry. Lord Caitanya, who always preached nonviolence, meekness and humility, also became angry when Nityananda was offended by Jagai and Madhai, and He wanted to kill them. When Visnu or a Vaisnava is blasphemed or dishonored, one should be very angry. Narottama dasa Thakura said, krodha bhakta-dvesi jane. We have anger, and that anger can be a great quality when directed against a person who is envious of the Supreme Personality of Godhead or His devotee. One should not be tolerant when a person is offensive towards Visnu or a Vaisnava. The anger of Sati towards her father was not objectionable, for although he was her father, he was trying to insult the greatest Vaisnava. Thus Sati’s anger against her father was quite applaudable.

SB4.4.11

TEXT 11

devy uvaca

tathapriyo deha-bhrtam priyatmanah

tasmin samastatmani mukta-vairake

rte bhavantam katamah pratipayet

devi uvaca—the blessed goddess said; na—not; yasya—of whom; loke—in the material world; asti—is; atisayanah—having no rival; priyah—dear; tatha—so; apriyah—enemy; deha-bhrtam—bearing material bodies; priya-atmanah—who is the most beloved; tasmin—towards Lord Siva; samasta-atmani—the universal being; mukta-vairake—who is free from all enmity; rte—except; bhavantam—for you; katamah—who; pratipayet—would be envious.

The blessed goddess said: Lord Siva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity.

dosan paresam hi gunesu sadhavo

In Bhagavad-gita (9.29) the Lord says, samo’ham sarva-bhutesu: “I am equal to all living entities.” Similarly, Lord Siva is a qualitative incarnation of the Supreme Personality of Godhead, so he has almost the same qualities as the Supreme Lord. Therefore he is equal to everyone; no one is his enemy, and no one is his friend, but one who is envious by nature can become the enemy of Lord Siva. Therefore Sati accused her father, “No one but you could be envious of Lord Siva or be his enemy.” Other sages and learned brahmanas were present, but they were not envious of Lord Siva, although they were all dependent on Daksa. Therefore no one but Daksa could be envious of Lord Siva. That was the accusation of Sati.

SB4.4.12

TEXT 12

grhnanti kecin na bhavadrso dvija

gunams ca phalgun bahuli-karisnavo

mahattamas tesv avidad bhavan agham