Narayaneeyam: Dasakam: 16

Dashakam: XVI

Courtesy: Usha Venkatraman

NARRATION OF SECONDARY CREATION OR VISARGA

Shloka: 1

Atha dakshah virincha tanayah-----------------------Then, Daksha –Prajapati, the son of Brahma

Labdhvaa prasootim------------------------------------having got as his wife, Prasuti

Tanoojaam manoh--------------------------------------daughter of swayambhuva, Manu

Aapa Iha Shodasha Kanyaah Cha---------------------begot by her 16 daughters and

Dadau Trayodasha Dharme---------------------------- (out of those) gave thirteen daughters to Dharma-deva

Svadhaam Pitrshu------------------------------------------ Svadha to the manes (pitrus)

Svaahaam havirbhuji---------------------------------------svaha to the fire-god (Agni)

Sateem girishe tvadamshe cha---------------------------and Sati to Lord Shiva, an aspect of “Yourself”

Prasuti, daughter of Swayambhuva was dutiful wife of Daksha prajapati. They had sixteen daughters. They were Shraddha, Maitri, Daya, Kshanti, Tushti, Pushti, Kriya, Unnati, Buddhi, Medha, Titiksha, Hree, Murti, Swadha, Swaha and Sati.

Daksha, married the first 13 daughters to Dharma-deva. Swadha was married to the Aryama, head of the manes and Sati was married to Lord Shiva.

Aryama is actually another name for Sun. After creating Prajapati, Sun divides itself into 12 forms each representing a month of the year. Aryama, representing Vaishakha.

This form of Sun Aryama is also used for the chief of Pitraloka...where the souls of our ancestors rest before taking rebirth. This Pitraloka is a demi-heaven, and the souls fulfil their desires from the offereings /sacrifices/donations done by their children/grandchildren etc.

Shloka: 2

Moortihi hi Dharma-grhinee sushuve--------------------------------Murti, wife of Dharma-deva, gave birth

Bhavantam Naaraayanam Mahitaanubhaavam--------------------to “You” Narayana, of great glory

Narasakham------------------------------------------------------------------with Nara as “Your” companion

Yajjanmani---------------------------------------------------------------------At that birth

Suraughaah Pramuditaah Pravavrshuh--------------------------------Large number of/All devas were extremely delighted, showered

Pushpotkaraan krta-toorya-ghoshaah---------------------------------heaps of flowers, accompanied by sounding of drums/ making sounds with musical instruments

Nunuvuh -----------------------------------------------------------------------and praised “You”

Murti is 13th wife of Dharma-deva, gave birth to “You” as her most illustrious (respected,fame, glory) son, Narayana and Nara ---Inseparable companion, they were always together.

Shloka: 3

Daityam Sahasra-kavacham------------------------------------The asura, by name, Sahasra-kavacha

Pareetam Kavachaih----------------------------------------------who has covered by one thousand armours

Sahasra-vatsara-tapah-samara-abhilavyaih -----------------which could be pierced,only by penance for one thousand years and fighting for the same duration

Bhavantau nyahataam saleelam--------------------------------“You” who are Nara and Narayana, did kill sportively

Paryaarya-nirmita-tapah-samarau--------------------------after doing penance and fighting him by turns

Amum shishta-ika-kankatam-------------------------------who was left with,only one remaining armour

Karna was an Asura named SAHASRA KAVACHA.he was so named because he was born protectedby a thousand coats of armor (Kavacha).The specialty of these 'Kavachas' was that no one could break them without performing thousand years of penance and at the same time fighting with him simultaneously for the same thousand years. This explains the secret of the birth of the twin brothers, who were for all purposes considered as 'one’, even though possessing two bodies. Nara and Narayana, in turn, did "Tapas" (penance) as well as the fighting for thousand years and finally killed the Asura, Sahasra Kavacha. In the end, leaving Nara’s share of of the last one coat of armour, Narayana slew him sportively

It is said that, this demon, left with one-coat of armour at the time of death, was reborn as Karna and Nara was born as Arjuna, with Narayana who incarnated as Lord Krishna, being his charioteer, killed Karna in the great Kurukshetra war.

Shloka: 4

Tvam Bhraatrmaan Anvaacharan-------------------------“You” along with “Your” brother Nara, practising

Upadishann api Mokshadharmam--------------------and also preaching to others, the path of liberation

Adhyavaatseeh Badarikaashramam--------------------did dwell (live, stay) in the Badarika-asrama

Atha Shakrah te shama-tapobala-nissahaatmaa----------------At that time, Indra,(out of jealousy)could not tolerate (brook) the strength of “Your” power by spiritual disciplines and penance

Prajighaaya Maaram------------------------------------------------sent/deputed-instructed, appointed Kama-deva, the God of love

Divyaanganaa-parivrtam---------------------------------------along with celestial damsels to disturb “You”

Shloka: 5

Kaamah Vasanta-malayaanila-bandhu-shaalee---------------------Kama-deva with his friends Vasanta (spring) and the Malaya (breeze from the mountains)

Vidhyan tvaam muhuh muhuh-----------------------------------though attacking / hitting “You” again and again

Vikasat-vilaasaihi-------------------------------------------with graceful amorous (showing or feeling, related to sexual desire) gestures or movements

Kaantaa-kataaksha-vishikhaih cha----------------------- (consisting of) arrows in the form of side-long glances of damsels

(Side-long glances mixed with amorous play of eyebrows and other erotic gestures)

Udeekshya tvaam akampam-------------------------seeing “You” unperturbed (undisturbed, unaffected)

Bheetah------------------------------------------------------------- became frightened

Atha jagade tvaya-------------------------------------------------then, Kamadeva was told by “You”

Mrdu-haasa-bhaajaa-------------------------------------------who were radiating/beamingwith a gentle smile

Shloka: 6

He Angaja! Vasanta! -------------------------------------------------O Kamadeva! O Spring!

Suraanganaah vah Bheetyaa alam---------------------------O celestial damsels! “You” need not be scared

Iha tu jushadhvam manmaananam----------------------------here, indeed enjoy the product of my mind

(Manmaananam jushadhvam------Kindly accept the worshipful hospitalities offered by me

Manmaanasam jushadhvam------Kindly accept my sincere hospitality, casting of all fears. Accept a special gift, a gem in the form of a lady, created by my mind)

Bruvaanah  iti tvam praadarshayah------------------------------saying so, “You” did reveal

Svaparichaaraka-kaataraaksheeh----------------------------------the beautiful damsels attending on “You”

Aishaam Paritah Vismayena --------------------------------------to Kama deva and others who were standing around “You” in astonishment/wonder

Stuvataam---------------------------------Singing “Your” praise

Shloka: 7

Militaah Sammohanaaya te-------------------------------------Having come together for enticing (tempt or attract by offering pleasure) “You”

Madanaadayah kila aapuh moham---------------Kama deva and others, indeed, got enticed /captivated themselves

Tvaddaasikaa-Parimalaih--------------------------------by the fragrance/charm of “Your” hand-maids

Punah te aiva trapayaa jagrhuh-----------------------then they overcome by shame, accepted, indeed

Taam urvasheem dattaam tvayaa--------------------------her, the well-known urvasi, gifted by “You”

Sarva-Svarvaasi-garva-shamaneem-----------------------who humbled the pride of all Celestial damsels

Urvasi is so called, as she rose from the thigh of sage Narayana

Shloka: 8

Shakrah drshtvaa urvasheeem -------------------------Indra after seeing Urvasi

Shakrah—Indra

Cha nishamya tava Kathaam-----------------------------and hearing “Your” story/and hearing the account of “Your” exploits

Ajani Pariyaakulah-----------------------------------------became highly perplexed (confused)

Bhavan-mahimaa-avamarshaat--------------------------realising “Your” glory /greatness

He Varade---------------------------------------------------O Lord, the bestower of boons

Evam krshnatanuh------------------------------------------ Thus, the form of Krishna

Aadhikah tvattah Prashaanta-ramaneeyatara-avataaraat------------------that excels “Your” incarnation as Narayana which is an exceedingly serene (untroubled, calm) gentle and captivating one,/beautiful because, of wonderful deeds

Tvam eva-----------------------------------------is verily, (certainly)“You” alone

We know the story of burning of Kamadeva in to ashes by Lord Shiva, for trying to obstruct his penance long ago. But here, instead of causing harm, You extended sweet words of hospitality to those who came with the intention of defeating “You” and sent them back safely. Thus among the incarnations of the Lord, this one as Nara and Narayana is extremely soft and serene, captivating the mind with Your wonderful deeds

Shloka: 9

Dakshah tu atilaalanayaa---------------------------------Daksha owing verily to over-indulgence (tolerance, lenience) (by making him the head of the Prajaptis)

Dhaatuh Rajondhah-------------------------------------------by Brahma, being blinded by the effects of Rajo-guna/having lost his discrimination because of the anger, jealousy etc., caused by the preponderance of Rajo guna

Na Cha Atyaadrtah tvayi------------------------------------and not being highly respectful to “You”

Ashaantih Aaseet kashtam---------------------------------was devoid of calmness of mind. Alas!

Yena sah vyarundha-------------------------------------------because of which, he antagonised (act in opposition to)

Sharvam Bhavattanum eva-------------------------------------Lord Shiva, who is in the form of “Yours”

Yajyne vairapishune----------------------------------------------in a sacrifice to show his enmity towards Shiva

Vyamaaneet Svasutaam cha------------------------------------he slighted (insulted) his own daughter too.

STORY OF DAKSHA’S SACRIFICE

Once Dashaka Prajapati walked in when a sacrifice performed by Prajapatis was in progress. Everyone participated in that sacrifice stood up except Brahma and Shiva. Daksha saluted Brahma, who was his father, but was angry that Shiva, his son-in-law did not stand up and abused him directly (roundly/ outright).

Then he organised a yajna in which he did not set apart any offering of Shiva and did not invite even his daughter Sati. When Sati went to the Yajna even though not invited her, he insulted her.

Shloka: 10

Sah tu -----------------------------------------------------------That Dashaka

Kruddheshe-mardita-makhah------------------------------whose sacrifice was broken up by an enraged Lord Shiva

Krtta-Sheershah atha Labdhajeevah------------------------his head cut off by him and then restored to life

Deva-Prasaadita-haraat--------------------------------------- by Lord Shiva who was propitiated (appease, pacify) by the Gods

Tvatpoorita-kratuvarah----------------------------------------and his splendid sacrifice completed by “Your” grace,

Punah aapa shaantim---------------------------------------------again attained peace

He Prashaantikara-------------------------------------------------O Lord who bestows calmness of mind on all

He Marutpuresha--------------------------------------------------O Lord of Guruvayoor!

Sah tvam paahi----------------------------------------------------May, “You” of such nature protect me

Sati on being insulted by Daksha, destroyed her own body by yogic power. Enraged on hearing of this, Shiva created Veerabhadra from his matted locks (tangled in a dense mass) Veerabhadra went and broke up Daksha’s Yajna and cut off Daksha’s head. On being approached by the gods, pleading that Daksha may be forgiven, Siva restored Daksha to life by placing a goat’s head on his shoulder.

From Bhagavatam : The conversations between Shiva and Sati

'Thus the heartily enmity that existed between the son-in-law and father-in-law, continued for a very long time.

When Daksha was appointed the chief of all the progenitors of mankind by Brahmâ, the supreme teacher, he became very puffed up with pride.

Neglecting S'iva and his followers he, after first performing a Vâjapeya sacrifice ['the drink of strength or battle'], began the best of all sacrifices called the Brihaspati-sava sacrifice [the initiatory sacrifice to the honor of the chief offerer of prayers and sacrifice].

To that occasion all the God-conscious and learned ones of wisdom, the ancestors and the demigods including the nicely decorated wives who accompanied their husbands, assembled.

Satî, the daughter of Daksha and wife of S'iva, heard the denizens (occupant of a particular place) of heaven talk in the sky about the great festival to be performed by her father, and when she saw near her residence the beautiful wives of the godly ones with glittering eyes from all directions, in nice dresses with golden earrings and ornaments around their necks, in their heavenly vehicles move about along with their husbands to go there, she highly anxious addressed her husband, the Lord and master of the Bhûtas [the ones of matter and the dead]. Satî said: 'Your father-in-law, Daksha, has started a great sacrifice where all the God-conscious ones are going and where we surely thus also may go to my dearest, if you like to.

Surely my sisters together with their husbands will also be going there, eager to see their relatives. I would like to attend that gathering together with you and all the ornaments given to me. Do you consent?

I will surely meet my sisters there with their husbands as well as my sweet aunts and my mother. I've been waiting for a long time to see them as also the sacrificial flags raised by the great sages, oh merciful one.

Unto you oh unborn one, this manifestation of His external energy that was created as an interaction of the three modes, appears so wonderful. But I am but your poor woman not conversant with the truth who would like to see her place of birth oh Bhava [S'iva as the Lord of existence].

Oh immaterial, blue-throated one, the other women, ornamented and with their husbands and friends, are flocking in large numbers going there standing beautifully out against the sky with their white swans carrying them high.

How can I be emotionally unaffected oh best of the demigods, when I as a daughter hear about the festival that takes place in the house of my father? Even when one is not invited one can go to the house of a friend, one's husband, one's father or one's spiritual master, isn't it?

Be therefore so kind unto me oh immortal one, and fulfill my desire oh you honorable, compassionate Lord with your unlimited vision. See me as the [full] other half of your body, please be so gracious to answer my request.'

'The deliverer from mount Kailâsa [Lord S'iva] thus addressed by his dearest, amiable to his relatives as he was, replied with a smile, meanwhile remembering the heart-piercing, malicious words that Daksha had spoken in the presence of the guardians of creation.

The great Lord said: 'What you said my dear beauty, is perfectly true; one may, even uninvited, visit friends, provided they are not finding fault with you or, more important, when they are not of any anger in being proud of their material achievements.

Those who are arrogant are blinded in their pride over the six qualities of pious education, austerity, wealth, beauty, youth and heritage. Not of respect for the glories of the great souls they to the contrary get entangled in untruth and lose their sense of reality.

One should not go to the house of relatives and friends who in their suppositions don't see matters as they are and thus offer their guests a cold reception in regarding them with raised eyebrows and anger in their eyes.

One is not hurt as much by the arrows of an enemy as one is grieved in the core of one's heart by the deceitful, harsh words of relatives, for such grief makes the one hurt suffer day and night.

It is clear that you with your pretty face and good behavior are the darling of the daughters of the Prajâpati [Daksha], yet you will because of being connected to me, meet with pain because your father doesn't honor me.

Someone upset with a burning heart is not directly able to rise to merely the standard of the exemplary pious behavior of those whose minds are always turned to the Original Person, as much as demons envious of the Lord cannot act piously.

My dear young wife, the intent to rise to our feet and welcome one another with obeisances is proper, but the wise, being intelligent unto the Supreme, direct themselves to the original Person who resides within the body and certainly not to the one who identifies himself with the body.

The pure consciousness known as Vasudeva [God's goodness] is revealed there [within the heart] because the person is in goodness in that position and not covered [by darkness]. The Supreme Lord as such I always respect by the name of Vâsudeva [the 'God of the Soul'] because He is the transcendence.

Therefore we should not go and see your father Daksha and his Vis'vasrik followers present at the sacrifice. Even though he gave you your body oh Satî, [remember that] he with cruel words enviously has insulted me who was innocent.

And if you decide to go there in neglect of my words, things will not turn out good for you. When you being so most respectable are insulted by your relative,that insult will be equal to dying on the spot.'

Sati quits her body

After saying this much about the [possible] end of his wife's physical existence,Lord S'iva fell silent. Since she from S'iva understood that she had the choice between being anxious to see her relatives and being afraid to meet her relatives, she was in doubt whether she should go or not.

Denied in her desire to see her relatives she felt very sorry and shed tears in her affliction. Trembling,she angrily looked at her Bhava, the unequaled one, as if she wanted to burn him.

Breathing heavily she walked away from him, the saintly one so dear to her to whom she had given half of her body. Being upset because of her grief and anger and with her intelligence clouded by her female nature, she out of love for her father's embodiment then headed for his house.

Rapidly leaving all alone Satî was quickly followed by the thousands of associates and Yaksha's of the three eyed one [Lord S'iva] who were headed by Manimân and Mada. Not afraid [to leave S'iva alone] they had put the bull Nandî in front.

Having placed her on the decorated bull, her pet bird, ball, mirror, lotus flower, white umbrella, mosquito net, garlands and other stuff were taken along, accompanied by the music of drums, conch shells and flutes.

She [thus] entered the sacrificial arena where with the help of sacrificial animals, pots, clay, wood, iron, gold and grass and skins to sit upon, the sacrifice, brightened by the sounds of Vedic hymns, was held that on all sides was attended by the great sages and authorities.

But arriving there she out of fear for the performer of the sacrifice [Daksha] was not respected by anyone with a welcome, save of course for her own sisters and mother who embraced her with reverence, gladdened faces and throats choked by tears of affection. But Satî, not being welcomed by her father, did not respond to the reverence shown with the greetings of her sisters, mother and aunts who with due respect properly informed her and offered her gifts and a seat.

Realizing that her father with no oblations for S'iva out of contempt for the godhead had not invited the mighty one for the assembly of the sacrifice, Satî got very angry and looked incensed as if she wanted to burn the fourteen worlds with her eyes.

The goddess [next] for everyone present to hear began to condemn with words filled with anger the opponents of S'iva who were so proud of their troublesome sacrifices, meanwhile ordering his Bhûtas who stood prepared to attack, to hold back.

The blessed one said: 'He [S'iva] has no one in this world as his rival, no one is his enemy nor is anyone embodied dear to him. Who in the world but you would be envious with him, the most beloved being in the universe free from all enmity?

Unlike you, oh twice born one, he doesn't find fault in the qualities of the seekers of truth, he rather greatly magnifies any little good he finds in others. And now you are with him, the greatest of all persons, finding fault! It is not so surprising, this deriding of glorious persons by those who take the transient body for the true self. It is an ugly evil to be envious with great personalities, an evil that perfectly serves the purpose of bringing themselves down by the dust of the holy feet.

Persons who only once from their heart pronounce the two syllables of his name, see their sinful activities immediately defeated; that S'iva, whose order is never neglected and who is of an impeccable renown, you now strangely envy.

Engaged at his lotus feet the higher personalities exercise their bee-like minds aspiring the nectar of transcendental bliss and for the common man he is the one sought who fulfills all desires. That you of all people now have to be against him, the friend of all living entities in all the three worlds!

Do you really think that others than you, like Brahmâ and his brahmins, are not familiar with the inauspicious call of him who is associated with the demons and who with his scattered, matted hair is garlanded with skulls and is smeared with the ashes of the crematorium? They still take on their heads the flowers that fell from the feet of him who is called S'iva or auspicious!

When one is confronted with people who irresponsibly blaspheme the controller of the religion, one should block one's ears and walk away, if nothing else can be done. But if one can do something, one should by force cut out the tongue of the vilifying blasphemer and next give up one's own life. That's the way to deal with such matters!

Therefore I shall no longer bear this body I received from you who blasphemed(profanity, insulted) God. To purify oneself from mistakenly having eaten poisonous food it is best to vomit, so one says. Elevated transcendentalists who enjoy their lives do not always follow the rules and regulations of the Vedas, de ways of the gods differ from those of man. Therefore a man should not criticize another man [like S'va] by the standard of his own unique sense of duty

In truth the Vedas distinguish between activities performed in attachment and activities performed in detachment [pravrittiand nivritti dharma], and thus one has on the basis of these two characteristics of dharma two choices. To be of both at the same time is contradictory and thus it can be so that none of these activities are to the satisfaction of the one of transcendence.

Oh father, the ways we follow are not your ways, they are not recommended by those who satisfied by the food of the sacrifice follow the ritual path and thus get their fill. They are of those complete forsakers who follow the non-manifest form of sacrificing.

With your offenses against S'iva and denial of this body that was produced from your body, I say enough is enough! I am ashamed to have taken this contemptible birth. Oh what a shame it is to be related by birth to a bad person, to someone who is an offender of great personalities.

Because of the family tie I have with you it makes me very sad when my great Lord S'iva calls me 'daughter of Daksha'. All my joy and smiles vanish immediately when he does so. Therefore I will give up your bag of bones produced from your bodyOh annihilator of the enemy, speaking thus to Daksha in the arena of sacrifice, she sat down in silence on the ground with her face to the north. After touching water she, dressed in saffron garments, then closed her eyes to find absorption in the process of yoga.

Balancing the inward and outward going breath she, the blameless one, in the control of her yogic posture with intelligence directed her life air upward. She raised it gradually up from the navel cakra to the heart, from the heart to the windpipe and from the throat to the place between her eyebrows.

In her desire to give it up because of her anger towards Daksha, she who time and again full of respect sat on the lap of the most worshipful one of all saints, thus by the exercise of her own will focussed on the air and fire within her body. When she right there within her mind saw nothing but the nectarean lotus feet of her husband, the supreme spiritual teacher of the universe and was freed from all impurities, soon the body of Satî was ablaze because of the fire that originated from her absorption.From the side of those who witnessed it a loudly in the sky and on the earth reverberating, wondrous tumult originated: 'Ohhh..., alas Satî the beloved goddess of the most respectable demigod, has given up her life in her anger about Daksha.

Oh, just see the great soullessness of him, the Prajâpati from whom all the generations sprang. Because of his disrespect she voluntarily gave up her body, she, his own daughter Satî worthy of our repeated respect.

He so hard-hearted and not worthy the brahminical status, will gain extensive ill fame in the world because he in his offenses as an enemy of Lord S'iva couldn't keep his own daughter from preparing herself for death.

While the people were thus talking among themselves after having witnessed the wondrous death of Satî, the attendants of S'iva stood up with their weapons lifted in order to kill Daksha.

But as soon as he saw them approaching Bhrigu quickly offered oblations in the southern fire and recited hymns from the Yajur Veda to ward off the destroyers of a sacrifice.

From the oblations being offered by Bhrigu, by the thousands the demigods manifested named the Ribhus who by dint of the moon [Soma] and by penance had achieved great strength.

And all the ghosts and Guhyakas [guardians of S'iva] being attacked by them with pieces of firewood from the fire, thus, [haunted] by the glow of sheer brahminical power, fled in all directions.

Frustrations of the sacrifice of Daksha

When Lord S'iva heard from Nârada about the death of Satî because of the impudence shown by the Prajâpati and that the soldiers of his associates had been driven away by the Ribhus produced from Daksha's sacrificial fire, his anger knew no bounds.

Angrily clenching his lips with his teeth he snatched from a cluster of hair on his head one hair that blazed terribly like an electric fire. Briskly standing up Rudra laughed with a deep sound and dashed the hair on the ground.

Next a great black man appeared with a sky-high body that had a thousand arms upholding several kinds of weapons. He radiated as bright as three suns combined, had fearful teeth, a garland of skulls around his neck and hair on his head that looked like a burning fire.

Upon asking him, the great Lord, with folded hands: 'What can I do for you, oh Lord of the Ghosts?', the Lord told him: 'You as the chief of my associates, oh Rudra, oh expert of combat born from my body, go and put an end to Daksha and his sacrifice!

Thus being ordered he, as the anger of the anger of the god of gods, circumambulated the mighty S'iva. Invested with the unopposable power of the most powerful one he considered himself to be the mightiest my dear Vidura, and thus capable of coping with any force.

“With bangles on his ankles that made a loud sound and carrying a frightening trident that could even kill death, he with a loud roar hurried away, followed by S'iva's soldiers roaring [along] with a tumultuous (noisy) sound”

At that moment the priests, Daksha the leader of the Yajña and all the persons assembled saw the darkness of a dust storm emerging from the north, upon which the brahmins and their wives began to speculate about where this dust came from:

'The winds don't blow, it can't be plunderers since old King Barhi is still alive to punish them and the cows aren't herded either; so from where is this dust coming? Does this mean that the world is about to end?

The women of Daksha headed by Prasûti most afraid said: 'This is indeed the danger resulting from the sin of Daksha who, being Satî's Lord and creator, has insulted his completely innocent daughter in the presence of her sisters.

Or would it be he who at the time of dissolution dances with his weapons raised like flags in his hands and with the bunch of his hair scattered, while he pierces the rulers with his pointed trident and sends his loud laughter in all directions like a clap of thunder?

How can one ever find happiness when one as the one who arranges everything raises the fury of him who with an unbearable effulgence full of anger now darkens the luminaries with the unbearable sight of his fearful teeth and the movement of his eyebrows? While the people [assembled at the sacrifice] of Daksha all were talking like this they, looking around nervously, could everywhere and repeatedly observe the countless fearful omens in the sky and on the earth [as a result of the anger] of the great Lordship.

the arena of sacrifice was surrounded by the followers of Rudra who with al kinds of raised weapons were running all around with their short, blackish and yellowish, shark-like bodies and faces. Some pulled down the pillars of the pandal while others invaded the quarters of the women, the sacrificial arena, the residence of the priests and the place where one was cooking.

Some shattered the pots used for the sacrifice, some extinguished the fires burning for the sacrifice, some tore down the boundary lines demarcating the arena and some urinated there. Others blocked the sages their way and some threatened the women and arrested the godly ones sitting nearby who wanted to get away.

Manimân got hold of Bhrigu Muni, Vîrabhadra [the great one] caught Prajâpati Daksha, Candes'a arrested Pûshâ and Nandîs'vara arrested the demigod Bhaga.