S – Siva and Sati (1-7)
Siva was happily married to Sati, the daughter of Daksa. When Daksa had an altercation with Siva, his harsh reaction and impulsive words triggered a chain of unsavoury events. The growing animosity culminated in the suicide of Sati and decapitation of Daksa. The episode is a striking reminder of the misfortune that occurs from impulsive, insensitive and offensive behaviour.
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S – Siva and Sati (1-7)
S – Siva and Sati (1-7)
Siva was happily married to Sati, the daughter of Daksa. When Daksa had an altercation with Siva, his harsh reaction and impulsive words triggered a chain of unsavoury events. The growing animosity culminated in the suicide of Sati and decapitation of Daksa. The episode is a striking reminder of the misfortune that occurs from impulsive, insensitive and offensive behaviour.
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Bankruptcy
S – Siva and Sati (1-7)
Bankruptcy
“Actually we can see that lust, anger and passion make a man crazy, even though he be as great as Daksa. The very name Daksa suggests that he was expert in all material activities, but still, because of his aversion towards such a saintly personality as Siva, he was attacked by these three enemies - anger, lust and passion. Lord Chaitanya, therefore, advised that one be very careful not to offend Vaisnavas. He compared offenses toward a Vaisnava to a mad elephant. As a mad elephant can do anything horrible, so when a person offends a Vaisnava he can perform any abominable action.” ( SB 4.2.19 )
We can lose spiritual wealth in a variety of ways. On a philosophical level, doubts can sap our determination, and in more severe cases a deviation from the path. On a practical level, inattention can stunt our growth and trigger struggles with enthusiasm and inspiration. On a relational level, we must be very careful how we interact with the holy name ( nama ), the holy places ( dhama ), our roles of responsibility ( seva ) and other devotees ( sadhus ). In each of these categories, there is the potential of causing offence, which is considered an acute threat to our spiritual life. Within the categories of offence, those committed towards another devotee ( Vaisnava aparadha ) are deemed the most serious.
Daksa made the great mistake of offending Siva. When one is favoured by the saintly devotees, then they skip towards perfection, but when those saintly souls are displeased, one will slip into degradation. The Srimad-Bhagavatam reminds us that “ When a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed .” ( SB 10.4.46 )
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Get Rich Quick
S – Siva and Sati (1-7)
Bankruptcy
Get Rich Quick
Once, I met an 82-year-old retired banker. We conversed about his life journey, the ups and downs, the twists and turns, and the pearls of wisdom that he had acquired in the process. The conversation came to the topic of money. He looked at me and exclaimed, “After all these years I have found the sure way to become rich!” Intrigued, I gave him my full attention. “Most people think that you have to earn a lot of money to become rich” he said, “but actually they’ve got it all wrong!” “So what’s the secret?” I eagerly enquired. “The secret is not to earn lots of money, but just be downright sure you don’t spend any of it!” Interesting perspective indeed! While financial investors may dispute his miserly mentality, I instead reflected on the spiritual significance of his words.
From one spiritual perspective, his statement was insightful. On our life journey we gather so much spiritual wealth and credit through our daily practices, study of wisdom, service to others and acts of worship. When we live around spiritual people and associate within a devotional community it’s inevitable that we are regularly drawn into spiritually rewarding acts. We earn considerable spiritual credit often without even being aware of it. Unfortunately, we may be unknowingly squandering that wealth through our negligence and insensitivity in other areas. If we are critical and judgmental, speak harshly and fail in our consideration of others, or fall prey to carnal desires and material temptations, we end up ‘spending’ our wealth and stunting our spiritual growth. Thus, by following the basic spiritual practices and remaining conscious and alert to avoid impulsive, insensitive and offensive acts, we can become spiritually rich very quickly.
So what are the offences towards other devotees that we have to be mindful of?
Internal Offences – these are the negative and unfavourable thoughts we may habour against others. We may neither express nor act on them, and they don’t yield any reaction per se, but are nevertheless dangerous because they are often the beginning of bigger things. Lingering thoughts tend to manifest in words and actions.
Unknowing Offences – these are offensive acts which manifest without one intending to, and which one is completely oblivious to. Someone is offended by us and we don’t even know. Such offences go unseen from our perspective, but the fact that others have been affected, means there will be a reaction in our life.
Inadvertent Offences – sometimes we act in ways where we inadvertently offend someone. Seeing their disapproval, we can always seek clarity and forgiveness, and in this way resolve any issues before they manifest into something bigger. A devotee is always ready to take the humble position and apologise when necessary.
Deliberate Offences – these are the most severe of all, where we intentionally speak or act in a way which causes others to become agitated or disturbed. Such transgression is the polar opposite to what Krishna’s explains when He says that “A devotee is he by whom nobody is put into difficulty” ( BG 12.15 ).
Though we can always justify our acts and argue that others are being unreasonable, a devotee is extra careful when it comes to offences, knowing that any misjudgment can be critically dangerous. If we see each one of these offences, though they vary in severity, they all have their root in a lack of sensitivity. In spiritual life, as we attempt to make the shift from selfishness to selflessness, one key quality required in the transition phase is sensitivity. While we still function in the world with the mentality that we are at the centre, the potential for offence will be very high. As we learn to be more sensitive to the needs, feelings and well-being of others, we not only guard ourselves against offence, but begin to experience much more satisfying relationships.
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Mediate Before You Meditate
S – Siva and Sati (1-7)
Bankruptcy
Mediate Before You Meditate
We may regularly hear about the spiritual dangers of displeasing others, but when it comes to mediating relationships and having good interactions we often, seemingly against our will, fall prey to substandard behaviour. Human relationships are riddled with the potential of quarrel and conflict. It’s a symptom of the age. But that’s not a problem per se, since every disagreement is also pregnant with positive potential. Differences of opinion can bring enlightenment, transformation, wisdom and growth – they can also be the cause of anger, frustration, resentment, and fall-out. Developing progressive responses in argumentative situations is absolutely vital. Here are some tips:
Tolerance – the first moments of a conflict situation can determine the entire conversation. Be tolerant and patient. The art of conversation is not only to say the right thing at the right time but to leave unsaid the wrong thing at the tempting moment. Adopting an adversarial approach erects barriers which blocks the meeting of hearts. Daksa didn’t pause to consider why Siva had not stood up to receive him, and without proper deliberation and clarification, with burning eyes of anger, he began to hurl critical words towards his son-in-law.
Circumstance – beyond the perceived irrationality of actions and words, try to understand why someone is doing what they do. Then you hold the key to progress. In interpersonal relations the golden rule is this: seek first to understand, then to be understood. To do that you have to listen and explore with an open heart and open mind. Daksa considered that since Siva was his son-in-law, he should show more respect. From another perspective he failed to acknowledge that Siva is also a principal demigod, he is the topmost Vaisnava, and to honour someone means to honour the Supersoul within them, which Siva was already doing. Daksa, however, failed to contextualise Siva’s behaviour.
Acceptance – we may consider that sometimes there may not be a right or wrong answer. Conflict comes from difference, but diversity is not necessarily bad. Fear of difference is fear of life itself. By accepting that we’re all individuals, with individual perspectives, we can more fully appreciate that conflict is often a case of different ‘angles of vision’ illuminating the same truth. Once Daksa began his offensive behaviour, he couldn’t find the inner strength to withdraw and became entangled in a battle of cursing and counter-cursing. Siva, on the other hand, immediately left the arena, and encouraged Sati to accept the situation too.
Importance – keep disagreements in perspective and calmly evaluate their importance. We can question whether the tenacious pursuance and resolution of a conflict is absolutely necessary. Many issues can easily be dropped or ignored, but often our emotional involvement keeps us doggedly fighting till the last breath. The so-called offence was actually very minor and Siva had in numerous other ways shown respect for his father-in-law. Daksa, however, inflated this minor incident, overly elevated its importance, and thus became unnecessarily angry.
Transcendence – we love to prove ourselves, but the spiritual principle is to transcend right and wrong. The real aim of an argument or discussion should not be victory, but progress. If a concession of ‘defeat’ improves our relationships, helps us develop character, and opens up opportunities for progressive solutions, then where is the loss? We shouldn’t hesitate to back down if it genuinely helps to move forward. Daksa finally accepted his mistake, and begged pardon from Siva, who willingly accepted the apology. As they connected through humility, the sacrifice commenced and everything was resolved.
Conflict and unsavoury confrontation can disturb our mental state and make spiritual practice incredibly difficult. Learning to mediate our conflicts can help us to meditate in peace.
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Genealogy of Manu’s Daughters
S – Siva and Sati (1-7)
Genealogy of Manu’s Daughters
Chapter 1
From Canto Three ( Chapter 21 ) to Canto Five ( Chapter 15 ), the narrations describe the lives of Svayambhuva Manu’s children – Devahuti (3.21-4.1), Akuti (4.1), Prasuti (4.1-4.7), Uttanapada (4.8-4.31) and Priyavrata (5.1-5.15). Canto Four thus focuses on the fourth generation of progeny originating from Brahma.
Maitreya Rishi continued his narrations of Svayambhuva Manu’s dynasty, now focusing on the lineages of his daughters.
Svayambhuva Manu’s daughters were all married, and they bore many children. Akuti married Ruci, and they begot Yajna (an incarnation of the Lord) and Daksina (a partial incarnation of Laksmidevi). Devahuti married Kardama Muni, and their nine daughters were married to the sages, who produced many children through them. One of her daughters, Anasuya, married Atri, and thus gave birth to Dattatreya, Durvasa and Soma, who were partial manifestations of Vishnu, Siva and Brahma. Prasuti married Daksa and had sixteen daughters. One of those was Sati, who married Siva, while another daughter gave birth to the Nara-Narayana Rishis.
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Sati’s Desire, Decision, Downfall and Death
S – Siva and Sati (1-7)
Sati’s Desire, Decision, Downfall and Death
Chapter 3, 4
Strained relationships between the two individuals continued, but Brahma nevertheless appointed Daksa as the chief progenitor ( prajapati ). Intoxicated by pride, Daksa performed a series of elaborate sacrifices attended by many eminent personalities, but purposely neglected to invite or acknowledge Siva.
On one occasion, Daksa’s daughter, Sati, developed a desire to attend the sacrifice. She approached her husband, Siva, who discouraged her from attending, foreseeing that Daksa would be neglectful and inimical due to her connection with him. He repeatedly warned Sati not to go, and predicted that if she did, the ramifications would be severe. Though confused and unsure, Sati decided to attend anyway.
At the sacrificial arena, out of fear of Daksa, nobody welcomed Sati except her mother and sisters. Seeing that her father had ignored Siva in the setup of the sacrifice (no oblations were offered to him) and had not even welcomed her, she became furious. Siva’s followers were ready to kill Daksa, but Sati restrained them. Instead, she criticised Daksa for his pride and enmity, and scolded him for disrespecting Siva, who even Brahma offers obeisances to. After considering the three recourses for one who hears blasphemy, she opted to terminate her life. Thus, through the process of sat-cakra-yoga, Sati departed the world. Aggrieved to see this, Siva’s followers immediately prepared to kill Daksa, but seeing the danger, Bhrgu Muni invoked the demigods to drive them away.
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Siva Creates Virabhadra
S – Siva and Sati (1-7)
Siva Creates Virabhadra
Chapter 5
Hearing of Sati’s death, Siva became enraged, plucked one of his hairs, and created a huge black demon, Virabhadra, to kill Daksa. At the sacrificial arena everything became eerily dark, a dust storm brewed and a string of bad omens injected fear into everyone’s heart. Siva’s soldiers then entered and desecrated the entire sacrificial setup, while Virabhadra mercilessly decapitated Daksa. The demon offered Daksa’s head in the sacrificial fire, set the entire arena alight and returned to Kailash.
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Siva Cursed
S – Siva and Sati (1-7)
Siva Cursed
Chapter 2
Hearing that Sati, the daughter of Daksa and Prasuti, had dramatically terminated her own life, Vidura requested an elaboration. Maitreya thus narrated the incident over several chapters.
Once, a great sacrifice was organised by the leaders of universal creation, namely Marici, Daksa and Vasistha. When Daksa entered the arena, everyone stood up in respect except Lord Brahma and Lord Siva. Brahma, who was his father, did offer a welcome, but Daksa was aghast that Siva had completely neglected to acknowledge him. Misunderstanding Siva’s yogic trance as intentional disrespect, Daksa hurled arrows of insults and criticised his son-in-law’s character, lifestyle and habits. He cursed Siva to lose his share of the sacrificial oblations and angrily returned home.
Outraged by Daksa’s behaviour, Nandisvara, one of Siva’s associates, issued three curses in retaliation. He declared that those who side with Daksa will lose their transcendental knowledge, that Daksa will receive the head of a goat, and that hereditary brahmanas , who practise religion simply out of ritual, will perpetually return to this material world.
Infuriated by Nandisvara’s words, Bhrgu, a supporter of Daksa, counter-cursed the followers of Siva to be diverted from Vedic principles and become atheistic in their outlook. Witnessing this angry exchange of curses, Siva left the sacrificial arena in disgust, wanting to avoid any further unrest. Despite the absence of Siva and Daksa, the thousand-year sacrifice continued to conclusion.
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Siva Pacified and Daksa Reinstated
S – Siva and Sati (1-7)
Siva Pacified and Daksa Reinstated
Chapter 6, 7
When the defeated members of the sacrifice approached Brahma, he identified their offence as the cause of their downfall, and suggested that they immediately seek forgiveness. Brahma kindly accompanied them to Kailash, where Lord Siva warmly greeted and honoured them. Brahma glorified Siva, and requested his compassion upon the conditioned souls, who easily become overpowered by illusion (maya). He requested Siva to take his share of the sacrifice and revive the injured participants, including Daksa. This would allow the sacrifice to be completed.
Siva explained that he himself did not take the offences seriously but punished them for the purpose of correction. He then gave back vitality to those who were injured, and everyone returned to the sacrificial arena. After following Siva’s direction, Daksa’s body was joined to a goat’s head and he came back to life. Seeing Siva, his heart was cleansed of all envy, he lamented the death of his daughter and begged pardon for his misbehaviour.
Siva was pacified, the sacrifice resumed, and when Daksa offered clarified butter into the fire, Lord Vishnu appeared in His Narayana form. Everyone offered obeisances and prayers to the Lord, who explained the philosophy of oneness and difference between the Lord and the demigods / living entities. Maitreya finally explained how Sati had been reborn as Parvati, the daughter of Menaka (wife of the Himalayas), and that she would remarry Siva.
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— S.B. Keshava Swami, Book Bhagavata