श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: चतुर्थ: अध्याय: मैत्रेय उवाच - Maitreya said- एतावदुक्त्वा विरराम शंकर: पत्न्यङ्गनाशं ह्युभयत्र चिन्तयन् ।
सुहृद्दिदृक्षु: परिशङ्किता भवान्निष्क्रामती निर्विशती द्विधाऽऽस सा ॥१॥
एतावत्-उक्त्वा विरराम शंकर: like this speaking, stopped Shankara
पत्नी-अङ्ग-नाशम् wife's body destroying हि-उभयत्र चिन्तयन् indeed both ways thinking सुहृद्-दिदृक्षु: परिशङ्किता friends wanting to see, (but) afraid भवात्-निष्क्रामती निर्विशती of Shiva, going out, coming back द्विधा-आस सा two minded remained she Shankara stopped after he had said thus. He was worried of his wife's death, in both the events. Satee, wanting to see her friends would go out, and then return, afraid of Shiva. Thus she was in two minds.


सुहृद्दिदृक्षाप्रतिघातदुर्मना: स्नेहाद्रुदत्यश्रुकलातिविह्वला।
भवं भवान्यप्रतिपूरुषं रुषा प्रधक्ष्यतीवैक्षत जातवेपथु: ॥२॥
सुहृद्-दिदृक्षा-प्रतिघात- friends wanting to see, hindrance,
दुर्मना: स्नेहात्-रुदती- hurt hearted, with love, crying अश्रुकला-अति-विह्वला tears very pitiable भवम् भवानी-अप्रतिपूरुषम् towards Shiva, Satee, the unsurpassed Person, रुषा प्रधक्ष्यति-इव- in anger burning as if ऐक्षत जात-वेपथु: saw, trembling Satee's heart was hurt, because of the hinderence in seeing her friends. Out of love for them she cried, pitiable profuse tears. With her body trembling with anger, she looked with burning eyes at the unsurpassed person Shiva.


ततो विनि:श्वस्य सती विहाय तं शोकेन रोषेन च दूयता हृदा ।
पित्रोरगात्स्त्रैणविमूढधीर्गृहान् प्रेम्णाऽऽत्मनोयोऽर्धमदात्सतां प्रिय: ॥३॥
तत: विनि:श्वस्य सती then heaving, Satee,
विहाय तम् शोकेन leaving Him (Shiva), with sadness रोषेन च दूयता हृदा and anger, tormented at heart पित्रो:-अगात्- to the parents' went स्त्रैण-विमूढ-धी:- woman like dumb minded गृहान् प्रेम्णा-आत्मन:-य:- house lovingly, self Who अर्धम्-अदात्-सताम् प्रिय: half had given, of the saints the dear With a tormented heart, heaving sighs with sadness and anger, Satee went away to her parents'. With a woman like dumb mind, she left Shiva, the dear of the saints, Who had lovingly given her the house and also half of Himself.


तामन्वगच्छन् द्रुतविक्रमां सतीमेकां त्रिनेत्रानुचरा: सहस्रश: ।
सपार्षदयक्षा मणिमन्मदादय: पुरोवृषेन्द्रास्तरसा गतव्यथा: ॥४॥
ताम्-अन्वगच्छन् her, as going
द्रुत-विक्रमाम् सतीम्-एकाम् in speed great, Satee alone त्रिनेत्र-अनुचरा: सहस्रश: Shiva's attendants in thousands सपार्षद-यक्षा: with followers the Yakshas मणिमन्-मद-आदय: Maniman, Mada and others पुर:-वृषेन्द्रा:- in front the chief of the bulls (Nandeeshvara) तरसा गतव्यथा: quickly, without remorse Satee was going alone in good speed. She was followed by the attendents of Shiva in thousands. The Yakshas, Maniman, Mada and others, with their attendents, led by the chief of the bulls, Nandeeshvara, followed her in full speed, without any remorse.


तां सारिकाकन्दुकदर्पणाम्बुजश्वेतातपत्रव्यजनस्रगादिभि: ।
गीतायनैर्दुन्दुभिशङ्खवेणुभिर्वृषेन्द्रमारोप्य विटङ्किता ययु: ॥५॥
ताम् सारिका-कन्दुक- her, the Saarikaa bird, ball,
दर्पण-अम्बुज-श्वेत-आतपत्र- mirror, lotus, white umbrella, व्यजन-स्रग-आदिभि: hand fan, garland and things गीत-अयनै:- with musical instruments दुन्दुभि-शङ्ख-वेणुभि:- trumpet, conch, flute, etc., वृषेन्द्रम्-आरोप्य on the chief bull (Nandeeshvara) uplifting विटङ्किता: ययु: unperturbed went They went unperturbed, with her, uplifting and placing her on the chief of the bulls, Nandeeshvara, carrying along the bird Saarika, a ball, a mirror, a lotus, a white umbrella, a hand fan, garland and other things. They also had with them musical instruments, like, trumpets, conch, flute etc.,


आब्रह्मघोषोर्जितयज्ञवैशसं विप्रर्षिजुष्टं विबुधैश्च सर्वश: ।
मृद्दार्वय:काञ्चनदर्भचर्मभिर्निसृष्टभाण्डं यजनं समाविशत् ॥६॥
आब्रह्म-घोष:-ऊर्जित- all around, of Veda chants resounding
यज्ञ-वैशसम् the sacrifice activities विप्रर्षि-जुष्टम् with Braahmana sages crowded विबुधै:-च सर्वश: and gods everywhere मृद्-दारु-अय:-काञ्चन- mud, wood, iron, gold दर्भ-चर्मभि:-निसृष्ट-भाण्डम् straw and leather made utensils यजनम् समाविशत् the sacrifice area entered They entered the sacrifice area, where Vedic chants resounded on all sides, the sacrificial activities were going on, the crowds of Braahmana sages and gods were everywhere, and the place was strewn with utensils made of mud, wood, iron, gold, straw and leather.


तामागतां तत्र न कश्चनाद्रियत् विमानितां यज्ञकृतो भयाज्जन: ।
ऋते स्वसृर्वै जननीं च सादरा: प्रेमाश्रुकण्ठ्य: परिषस्वजुर्मुदा ॥७॥
ताम्-आगताम् तत्र her coming there
न कश्चन्-आद्रियत् not anyone attended विमानिताम् यज्ञकृत: disrespected, (by) the Yagya's performer (Daksha) भयात्-जन: ऋते स्वसृ:- afraid of people, excepting her sisters, वै जननीम् च सादरा: of course, mother and respectfully, प्रेम-अश्रु-कण्ठ्य: love tears choked throats परिषस्वजु:-मुदा embraced gladly No one attended her when she reached there. Because she was disrespected by the Yagya conductor, Daksha, people were afraid to do so, excepting, of course her sisters and mother, who met her with respect and with tears choking their throats, gladly embraced her.


सौदर्यसम्प्रश्नसमर्थवार्तया मात्रा च मातृष्वसृभिश्च सादरम् ।
दत्तां सपर्यां वरमासनं च सा नादत्त पित्राप्रतिनन्दिता सती ॥८॥
सौदर्य-सम्प्रश्न- sisters' questions (of well being)
समर्थ-वार्तया in pleasing conversation मात्रा च मातृष्वसृभि:-च by mother and aunts and सादरम् दत्ताम् सपर्याम् with respect offered gifts वरम्-आसनम् of high-class seat च सा न-आदत्त and she did not accept पित्रा-प्रतिनन्दिता सती by father displeased Satee Satee was displeased with her father, so she did not accept the pleasing converstion of her sisters asking after her health, or the gifts of highclass seat and things offered with respect to her by her mother and mother's sisters.


अरुद्रभागं तमवेक्ष्य चाध्वरं पित्रा च देवे कृतहेलनं विभौ ।
अनादृता यज्ञसदस्यधीश्वरी चुकोप लोकानिव धक्ष्यती रुषा ॥९॥
अरुद्र-भागम् तम्-अवेक्ष्य not Rudra's (Shiva's) portion, that seeing
च-अध्वरम् पित्रा च देवे and the sacrifice, by father, the Lord कृत-हेलनम् विभौ given disrespect to the omniscient अनादृता यज्ञ-सदसि- insulted, in the sacrifice hall, अधीश्वरी चुकोप the lady in authority, enraged, लोकान्-इव धक्ष्यती रुषा the worlds as if, will burn in fury The lady in authority, Satee, saw that, in that sacrifice, the portion for the omniscient Lord was not there, which was a disrespect by her father of the Lord. She felt insulted and was enraged as though the worlds would burn in her fury.


जगर्ह सामर्षविपन्नया गिरा शिवद्विषं धूमपथश्रमस्मयम् ।
स्वतेजसा भूतगणान् समुत्थितान् निगृह्य देवी जगतोऽभिशृण्वत ॥१०॥
जगर्ह सामर्ष-विपन्नया गिरा reproached, with anger effected voice
शिव-द्विषम् Shiva's enemy धूम-पथ-श्रम-स्मयम् rituals' path performing (and so) arrogant स्व-तेजसा by own command भूत-गणान् समुत्थितान् the hosts of ghosts ready (to kill Daksha) निगृह्य देवी controlling, the lady जगत:-अभिशृण्वत as the world listened As the world listened, the lady, in a voice faltering with anger, reproached the enemy of Shiva, Daksha, whose arrogance had increased by the performing of the rituals, as she controlled by her command the hosts of ghosts who were ready to kill him.


श्री देवी उवाच - The goddess said - न यस्य लोकेऽस्त्यतिशायन: प्रियस्तथाप्रियो देहभृतां प्रियात्मन: ।
तस्मिन् समस्तात्मनि मुक्तवैरके ऋते भवन्तं कतम: प्रतीपयेत् ॥११॥
न यस्य लोके- not whose in this world
अस्ति-अतिशायन: is greater प्रिय:-तथा-अप्रिय: dear and hateful देहभृताम् प्रिय-आत्मन: of the beings' beloved Self तस्मिन् समस्त-आत्मनि in him, of everything the cause, मुक्त-वैरके ऋते भवन्तम् devoid of enmity, besides you कतम: प्रतीपयेत् who will hold malice No one besides you will hold malice towards Him, Who is the greatest of all in this world, to Him no one is dear or hateful, rather, He is the beloved Self in every being and is the cause of all.


दोषान् परेषां हि गुणेषु साधवो गृह्णन्ति केचिन्न भवादृशा द्विज ।
गुणांश्च फल्गून् बहुलीकरिष्णवो महत्तमास्तेष्वविदद्भवानघम् ॥१२॥
दोषान् परेषाम् faults of others
हि गुणेषु indeed in virtues, साधव: गृह्णन्ति noble (people) take as केचित्-न भवादृशा no one like you (people) द्विज गुणान्-च फल्गून् O Braahmana! merits and slight बहुली-करिष्णव: महत्तमा:- multiply do, they are great, तेषु-अविदत्-भवान्-अघम् in them, placed you sin O Braahmana! Noble people take the faults of others also as merits, not like you who take merits also as faults of others. Then, there are noble people who mutiply even the slightest merit of others, they are the great ones. On such a person you have blamed sin.


नाश्चर्यमेतद्यदसत्सु सर्वदा महद्विनिन्दा कुणपात्मवादिषु ।
सेर्ष्यं महापूरुषपादपांसुभिर्निरस्ततेज:सु तदेव शोभनम् ॥१३॥
न-आश्चर्यम्-एतत्- no wonder it is
यत्-असत्सु सर्वदा that the ignoble always महत्-विनिन्दा of the noble speak ill कुणप-आत्म-वादिषु corpse (like) body as self understanding स-ईर्ष्यम् with jealousy महापूरुष-पाद-पांसुभि:- by the exalted peoples' feet dust निरस्त-तेज:सु blurred identity तत्-एव शोभनम् that only suits It is not a wonder that the ignoble people, who consider the corpse like body to be the self, with jealousy, always speak ill of the exalted people. It is because their identity is blurred by the dust of the feet of the exalted ones, which only suits them.


यद्द्वयक्षरं नाम गिरेरितं नृणां सकृत्प्रसङ्गादघमाशु हन्ति तत् ।
पवित्रकीर्तिं तमलङ्घ्यशासनं भवानहो द्वेष्टि शिवं शिवेतरम् ॥१४॥
यत्-द्वय-अक्षरम् नाम that two letters name
गिरा-ईरितम् नृणाम् by voice spoken by men सकृत्-प्रसङ्गात्- instantly by chance अघम्-आशु हन्ति sins soon annihilates तत् पवित्र-कीर्तिम् that most pure famed तम्-अलङ्घ्य-शासनम् that not to be ignored command भवान्-अहो द्वेष्टि शिवम् you Alas revolt to, Shiva शिव-इतरम् (you are) from noble otherwise, (cursed) That two lettered word, which casually uttered by the voice of men, instantly annihilates all the sins of that person. That most pure famed Shiva, Alas you revolt with. You, from noble otherwise, are cursed.


यत्पादपद्मं महतां मनोऽलिभिर्निषेवितं ब्रह्मरसासवार्थिभि: ।
लोकस्य यद्वर्षति चाशिषोऽर्थिनस्तस्मै भवान् द्रुह्यति विश्वबन्धवे ॥१५॥
यत्-पाद-पद्मम् महताम् Whose feet lotus, of the noble
मन:-अलिभि:-निषेवितम् mind's bees, resorted to ब्रह्म-रस-आसव-अर्थिभि: Brahma joy honey, desiring for लोकस्य यत्-वर्षति of the worlds' Who showers च-आशिष:-अर्थिन:- and blessing on the interested people तस्मै भवान् द्रुह्यति विश्वबन्धवे towards Him you hold malice, the world's friend The noble people who desire to enjoy the Brahma joy honey, their minds resort to Whose lotus feet like bees, the One Who showers blessings on interested people, Who is a friend to the whole world, for Him you hold malice.


किं वा शिवाख्यमशिवं न विदुस्त्वदन्ये ब्रह्मादयस्तमवकीर्य जटा: श्मशाने ।
तन्माल्यभस्मनृकपाल्यवसत्पिशाचैर्ये मूर्धभिर्दधति तच्चरणावसृष्टम् ॥१६॥
किम् वा शिव-आख्यम्- or is it Shiva named
अशिवम् न विदु:- inauspicious do not know त्वत्-अन्ये ब्रह्मा-आदय: from you others, Brahmaa and others तम्-अवकीर्य जटा: श्मशाने Him (who) throwing about matted hair, in crematory तत्-माल्य-भस्म नृकपाली- that garland and ashes, human skill adorning अवसत्-पिशाचै:- stays with the ghosts ये मूर्धभि:-दधति Who (the gods) on heads place तत्-चरण-अवसृष्टम् His feet's left over (garlands) Or is it so, that Brahmaa and other gods, besides you, do not know that He, named as Shivaa is inauspicious? He who lives in the crematoriums, with the ghosts, with His matted hair thrown about, wearing the garlands of that place, adorning human skulls, and Whose discarded garlands are placed by the gods on their own heads?


कर्णौ पिधाय निरयाद्यदकल्प ईशे धर्मावितर्यसृणिभिर्नृभिरस्यमाने ।
छिन्द्यात्प्रसह्य रुशतीमसतीं प्रभुश्चेज्जिह्वामसूनपि ततो विसृजेत्स धर्म: ॥१७॥
कर्णौ पिधाय निरयात्- both ears shut should go away
यत्-अकल्प ईशे if unable, (when) on master, धर्म-अवितरि-असृणिभि:-नृभि:- the incarnate of righteousness, by vile men अस्यमाने छिन्द्यात्-प्रसह्य abused, should cut off forcefully रुशतीम्-असतीम् प्रभु:-चेत्- blasphemy uttering vile, capable if, जिह्वाम्-असून्-अपि the tongue, life also तत: विसृजेत्-स: धर्म: then should give up, that is duty If a person is unable, he should shut both his ears and get away from the place where his master, the incarnation of righteousness is abused by vile men. Or if he is capable, he should forcefully cut off the blesphamy utterring vile tongue, and then give up his life also. That is duty.


अतस्तवोत्पन्नमिदं कलेवरं न धारयिष्ये शितिकण्ठगर्हिण: ।
जग्धस्य मोहाद्धि विशुद्धिमन्धसो जुगुप्सितस्योद्धरणं प्रचक्षते ॥१८॥
अत:-तव-उत्पन्नम्-इदम् therefore, your born this
कलेवरम् न धारयिष्ये body will not keep शितिकण्ठ-गर्हिण: of Shiva's (Blue throated) abuser जग्धस्य मोहात्-हि eaten by mistake even विशुद्धिम्-अन्धस: purified food जुगुप्सितस्य- impure उद्धरणम् प्रचक्षते vomit is said I will not keep this body which was born of you, who are the blue throated, Shiva's abuser. It is declared that even if one eats impure food by mistake, he is purified only by vomit.


न वेदवादाननुवर्तते मति: स्व एव लोके रमतो महामुने: ।
यथा गतिर्देवमनुष्ययो: पृथक् स्व एव धर्मे न परं क्षिपेत्स्थित: ॥१९॥
न वेद-वादान्- do not Veda's injunctions
अनुवर्तते मति: follow the minds स्वे एव लोके in own only world (self) रमत: महामुने: revelling great sages यथा गति:- just as the norms देव-मनुष्ययो: पृथक् of gods and man are different स्वे एव धर्मे in own only ways न परम् क्षिपेत्-स्थित: should not others' criticize conducting The great sages who are established in their own selves, do not follow the injunctions of the Vedas. The ways of the gods and men are different. So when conducting ones own ways only, one should not criticize the ways of others.


कर्म प्रवृत्तं च निवृत्तमप्यृतं वेदे विविच्योभयलिङ्गमाश्रितम् ।
विरोधि तद्यौगपदैककर्तरि द्वयं तथा ब्रह्मणि कर्म नर्च्छति ॥२०॥
कर्म प्रवृत्तम् च निवृत्तम्- activities of rituals and non-rituals
अपि-ऋतम् वेदे even are right in the Vedas विविच्य-उभय considering both लिङ्गम्-आश्रितम् (different) people depends on विरोधि तत्- (being) opposites so यौग-पदैक-कर्तरि coupled as one in the doer द्वयम् तथा ब्रह्मणि both like that, in Brahman (like) कर्म न-ऋच्छति the activities do not exist The activities of rituals, and the activities of contemplation, are both right as per the Vedas. They being opposite depend on different people. Just as both cannot be present coupled in one person, like that there are activities for the Brahma like Shiva.


मा व: पदव्य: पितरस्मदास्थिता या यज्ञशालासु न धूमवर्त्मभि: ।
तदन्नतृप्तैरसुभृद्भिरीडिता अव्यक्तलिङ्गा अवधूतसेविता: ॥२१॥
मा व: पदव्य: पितर:- may not in you the powers, O Father!
मत्-आस्थिता: या: in me present which यज्ञ-शालासु in sacrifice halls न धूम-वर्त्मभि: not by ritual path following people तत्-अन्न-तृप्तै:-असुभृद्भि:- those (who are) by food gratified life living ईडिता अव्यक्त-लिङ्गा: appreciated, unrevealed qualities अवधूत-सेविता: by the Brahma knowledged people practiced O Father There are those powers present in me, which can not be appreciated by people who follow the path of rituals and whose lives are gratified by the food obtained in the sacrificial halls. Because those qualities are not easily revealed and get support only by the people who have knowledge of Brahman.


नैतेन देहेन हरे कृतागसो देहोद्भवेनालमलं कुजन्मना ।
व्रीडा ममाभूत्कुजनप्रसङ्गतस्तज्जन्म धिग् यो महतामवद्यकृत् ॥२२॥
न-एतेन देहेन हरे not by this body, towards Shiva (which)
कृत-आगस: देह-उद्भवेन-अलम्- has done sin, from body taken birth (any) purpose अलम् कुजन्मना worthless is this bad birth व्रीडा मम-अभूत्- ashamed am I कुजन-प्रसङ्गत:- of bad person's association तत्-जन्म धिग् य: that birth is reproached which महताम्-अवद्यकृत् of the exalted does harm This body which has taken birth from your body, which has sinned against Shiva, there is no purpose to it. I am ashamed of this bad birth of mine which was due to association with sinful people like you, because that birth is reproachful which does wrong to exalted people.


गोत्रं त्वदीयं भगवान् वृषध्वजो दाक्षायणीत्याह यदा सुदुर्मना: ।
व्यपेतनर्मस्मितमाशु तद्ध्यहं व्युत्स्रक्ष्य एतत्कुणपं त्वदङ्गजम् ॥२३॥
गोत्रम् त्वत्-इयम् relation your this
भगवान् वृषध्वज: Lord Vrishadwaja (Shiva) दाक्षायणी-इति-आह Daakshaayanee, thus saying यदा सुदुर्मना: when unhappy व्यपेत-नर्म-स्मितम्- leaving joy and smile आशु तत्-हि-अहम् soon that indeed I व्युत्स्रक्ष्ये एतत्- will give up this कुणपम् त्वत्-अङ्गजम् corpse (like) from your body begotten When Lord Vrishadhvaja, by this relation of yours, calls me by the name of Daakshaayani, I will be unhappy, and leave all joy and smiles. So, I, soon indeed will give up this corpse like body which is begotten from your body.


मैत्रेय उवाच - Maitreya said - इत्यध्वरे दक्षमनूद्य शत्रुहन् क्षितावुदीचीं निषसाद शान्तवाक् ।
स्पृष्ट्वा जलं पीतदुकूलसंवृता निमील्य द्ग्योगपथं समाविशत् ॥२४॥
इति-अध्वरे दक्षम्-अनूद्य this in the sacrifice hall, to Daksha saying
शत्रुहन् क्षितौ-उदीचीम् O Vidura! on the floor, north facing निषसाद शान्त-वाक् sat down, silent स्पृष्ट्वा जलम् touching water पीत-दुकूल-संवृता yellow cloth covered निमील्य दृक्- closing eyes योग-पथम् समाविशत् on the Yoga path entered O Vidura! in the hall of sacrifice, she said like this to Daksha. Then, she sat down on the floor, facing the north direction, silent, covered in a yellow cloth, she closed her eyes, and entered the path of Yoga.


कृत्वा समानावनिलौ जितासना सोदानमुत्थाप्य च नाभिचक्रत: ।
शनैर्हृदि स्थाप्य धियोरसि स्थितं कण्ठाद् भ्रुवोर्मध्यमनिन्दितानयत् ॥२५॥
कृत्वा समानौ-अनिलौ bringing on same level the breaths
जित-आसना steady in posture स-उदानम्-उत्थाप्य with the Udaana up going च नाभि-चक्रत: and from the navel chakra शनै:-हृदि स्थाप्य slowly in the heart placing धिया-उरसि स्थितम् by intelligence, in the heart placed कण्ठात् भ्रुवो:-मध्यम्- through the throat in eyebrows middle अनिन्दिता-अनयत् the Famed One, took The Famed Lady brought the two breaths on the same level, steadied her posture, taking the Udaana breath upward, from the navel chakra, she slowly placed it in the heart. Then by intelligence, the breath placed in the heart, she took it through the throat to the middle of the eyebrows.


एवं स्वदेहं महतां महीयसा मुहु: समारोपितमङ्कमादरात् ।
जिहासती दक्षरुषा मनस्विनी दधार गात्रेष्वनिलाग्निधारणम् ॥२६॥
एवम् स्व-देहम् महताम् thus own body of the exalted
महीयसा मुहु: समारोपितम्- the exalted one, time and again placed अङ्कम्-आदरात् on lap, affectionately जिहासती दक्ष-रुषा wishing to give up, by Daksha angered मनस्विनी दधार the strong willed lady, summoned गात्रेषु-अनिल- in (her) limbs air अग्नि-धारणम् fire with concentration Thus, the strong willed lady, because of her anger towards Daksha, wished to give up her body, which was placed in the lap by the exalted one of the exalted. So she summoned air and fire in her limbs with concentration.


तत: स्वभर्तुश्चरणाम्बुजासवं जगद्गुरोश्चिन्तयती न चापरम् ।
ददर्श देहो हतकल्मष: सती सद्य: प्रजज्वाल समाधिजाग्निना ॥२७॥
तत: स्व-भर्तु:- then, (her) own husband's
चरण-अम्बुज-आसवम् feet lotus honey जगत्-गुरो:-चिन्तयती the world preceptor's (Shiva) thinking of न च-अपरम् not of and any other ददर्श देह: हत-कल्मष: saw (her) body, devoid of sins सती सद्य: प्रजज्वाल Satee instantly set ablaze समाधिज-अग्निना by Samaadhi generated fire Then, thinking of her own husband's feet lotus's honey, and non other, she saw her body to be devoid of all sins, and she instantly set it ablaze by the fire generated by Samaadhi.


तत्पश्यतां खे भुवि चाद्भुतं मह्द् हाहेति वाद: सुमहानजायत ।
हन्त प्रिया दैवतमस्य देवी जहावसून् केन सती प्रकोपिता ॥२८॥
तत्-पश्यताम् खे भुवि च- that looking on, in the sky and on earth,
अद्भुतम् मह्द् हाहा-इति strange, tremendous uproar this वाद: सुमहान्-अजायत talk great ensued हन्त प्रिया दैवतम्-अस्य Alas! the beloved of the Divinity his देवी जहौ-असून् goddess gave up life केन सती प्रकोपिता by Daksha Satee angered Those who were looking at that event, in the sky and on the earth, among them, a tremendous uproar and talk ensued - 'Alas! The beloved of the highest Divinity has given up her body angered by Daksha!'


अहो अनात्म्यं महदस्य पश्यत प्रजापतेर्यस्य चराचरं प्रजा: ।
जहावसून् यद्विमताऽऽत्मजा सती मनस्विनी मानमभीक्ष्णमर्हति ॥२९॥
अहो अनात्म्यम् Oh! Wickedness
महत्-अस्य पश्यत enormous his see प्रजापते:-यस्य of the Prajaapati, whose चर-अचरम् प्रजा: mobile and immobile (is) creation जहौ-असून् यत्- gave up life because, विमता-आत्मजा insulted daughter सती मनस्विनी Satee, the noble lady मानम्-अभीक्ष्णम्-अर्हति respect always deserved Oh! Look at the enormous wickedness of this Prajaapati, whose is mobile and immobile creation. His daughter, Satee, insulted by him has given up her life who always deserved respect.


सोऽयं दुर्मर्षहृदयो ब्रह्मध्रुक् च लोकेऽपकीर्तिं महतीमवाप्स्यति ।
यदङ्गजां स्वां पुरुषद्विडुद्यतां न प्रत्यषेधन्मृतयेऽपराधत: ॥३०॥
स:-अयम् दुर्मर्ष-हृदय: that this jealous hearted
ब्रह्म-ध्रुक् च Braahmana's enemy and लोके-अपकीर्तिम् in the world bad name महतीम्-अवाप्स्यति great will gain यत्-अङ्गजाम् स्वाम् because daughter own पुरुष-द्विड-उद्यताम् Shiva's anti, eager न प्रत्यषेधत्- did not forbid मृतये-अपराधत: for death, (because of) insult That this jealous hearted Braahmana's enemy will gain great bad name in the world. Because, being anti Shiva and because of the insult, he did not forbid his own daughter who was eager to die.


वदत्येवं जने सत्या दृष्ट्वासुत्यागमद्भुतम् ।
दक्षं तत्पार्षदा हन्तुमुदतिष्ठन्नुदायुधा: ॥३१॥
वदति-एवम्-जने spoke thus (as) people
सत्या: दृष्ट्वा- Satee's seeing असु-त्यागम्-अद्भुतम् life giving up extra ordinary दक्षम् तत्-पार्षदा: Daksha, her attendants हन्तुम्-उदतिष्ठत्-उदायुधा: to kill rose with weapons As people spoke thus, observing the wonderful giving up of life by Satee, her attendents rose to kill Daksha, with uplifted weapons.


तेषामापततां वेगं निशाम्य भगवान् भृगु: ।
यज्ञघ्नघ्नेन यजुषा दक्षिणाग्नौ जुहाव ह ॥३२॥
तेषाम्-आपतताम् वेगम् their attack speed
निशाम्य भगवान् भृगु: watching, Lord Bhrigu यज्ञघ्न-घ्नेन यजुषा Yagya's destroying anti chants दक्षिण-अग्नौ जुहाव ह in Dakshini fire poured oblations then Then, watching the speed of their attack, Lord Bhrigu, poured oblations into the Dakshini fire with the chants which are anti destroying of the yagya.


अध्वर्युणा हूयमाने देवा उत्पेतुरोजसा ।
ऋभवो नाम तपसा सोमं प्राप्ता: सहस्रश: ॥३३॥
अध्वर्युणा हूयमाने by the conductor of the Yagya, invoked
देवा: उत्पेतु:-ओजसा the gods came out by their power ऋभव: नाम तपसा Ribhava by name, by austerities सोमम् प्राप्ता: सहस्रश: moon attained in thousands By the officiating priest (Bhrigu) invoked, the gods named Ribhus, who had attained the moon share by their austerities, in thousands, came out with force.


तैरलातायुधै: सर्वे प्रमथा: सहगुह्यका: ।
हन्यमाना दिशो भेजुरुशद्भिर्ब्रह्मतेजसा ॥३४॥
तै:-अलात-आयुधै: by them, burning woods weapon
सर्वे: प्रमथा: all the attendants सह-गुह्यका: with their attendants हन्यमाना: दिश: भेजु:- being beaten, in all direction ran उशद्भि:-ब्रह्म-तेजसा resplendent with divine power All the attendents of Satee, along with their attendents, ran away in all directions when they were beaten by them, who were resplendent with divine powers and were using the burning woods as weapons.


इति श्रीमद्भागवत महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे सतीदेहोत्सर्गो नाम चतुर्थोऽध्याय: ॥४॥ Thus ends the fourth discourse entitled 'The Self-immolation of Satee' in Book Four of the great and glorious Bhaagavata-Puraana.