The Sati Khand Continued — the Nanda Vrat, the Shiva-Sati Vivah, Rudra Shira, and Why Shri Ram Is Bowed To

The reading opens with an invocation of Gajanan, son of Uma, destroyer of sorrow and remover of obstacles

With an invocation of Gajanan, the son of Uma, destroyer of sorrow and remover of obstacles, closing with Shri Ganeshaya Namah.

The session opens with an invocation recited before the katha begins: गजाननं भूतगणादिसेवितं कपित्थजम्बूफलचारुभक्षणम् उमासुतं शोकविनाशकारकं नमामि विघ्नेश्वरपादपङ्कजम् श्री गणेशाय नमः He then greets the listeners with Jai Maa Vindhyavasini, Har Har Mahadev.

The Vidyeshwar Samhita, carrying the complete vidhi-vidhan of Shiva pujan, was covered earlier in the series

The Vidyeshwar Samhita, which carries the complete vidhi-vidhan of Shiva pujan, has already been heard. The speaker says many listeners performed those vidhans at Shivratri and, for the first time in their lives, kept the Mahashivratri vrat awake through the whole night in ratri jagran.

Earlier in this series, the speaker says, the Shiv Puran's Vidyeshwar Samhita was covered — the portion that carries the complete vidhi-vidhan of the pujan of Shiva. At the Shivratri mahatmya, he says, a great many people performed all those vidhans and, for the first time in their lives, passed the Mahashivratri vrat awake through the whole night in ratri jagran. He attributes this to Shiva kripa alone — it was possible only by Mahadev's grace.

The Sati Khand opened with Kamdev's origin, Mata Arundhati, the rise of the Chandrabhaga, and Maa Sandhya's tapasya

How Kamdev came into being, the katha of Mata Arundhati, the katha of the Chandrabhaga river which is situated in Maharashtra and how she arose, how Maa Sandhya performed tapasya there, and how the pratah sandhya and sayam sandhya came to the devatas and the pitrs and work our welfare through them.

The speaker recalls that the group is presently hearing the full description of the Sati Khand — the Sati Parva — under the Rudra Samhita. The opening subjects already covered were: how Kamdev came into being; what the katha of Mata Arundhati was; the katha of the Chandrabhaga river, which is situated in Maharashtra, and how she arose; how Maa SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya. performed her tapasya there; and how the pratah sandhya and the sayam sandhya came to the devatas and to the Pitr. Through that, he says, they work our welfare. Listeners enjoyed the katha and related many things in their own lives to it — where we make mistakes, and for what reason our gati comes to a halt somewhere.

What did Brahma and Daksha Prajapati each do before Sati was born?

Brahma produced Kamdev, Vasant and Rati, and the pitrs arose from many devatas. Wanting Shiva also to undergo the panigrahan sanskar, Brahma performed tapasya of Bhagavati and obtained boons. Daksha Prajapati then went near the Kshir Sagar, faced the northern direction, performed tapasya and asked Bhagavati Adi Shakti for the boon of receiving Bhagavati Sati as his daughter.

Moving forward, the speaker says, Bhagavan Brahma produces Kamdev, Vasant, Rati and the rest, and the origin of the pitrs from many devatas has already been described. In Brahma's mind arose the wish that Bhagavan Shiva too should marry, that the panigrahan sanskar should take place. For that he performed the tapasya of Bhagavati and obtained boons from her. Thereafter Daksha Prajapati went near the Kshir Sagar, the milk ocean, turned toward the northern direction, and he too performed tapasya — asking Bhagavati Adi ShaktiThe primordial, original divine power — the Goddess in her ultimate, source form. for the boon of obtaining Bhagavati Sati in the form of a daughter.

What happened after Bhagavati Sati took birth in Daksha's house?

Though she is Jagdamba herself, Adi Shakti, after taking birth she performs many leelas in the house, serves her mother and father greatly and obeys all they say. The speaker adds that according to kalpa-bheda, in one kalpa Sati was the eldest of all her sisters, sometimes the middle one, and sometimes the youngest, the kanishtha.

Once Bhagavati Jagdamba takes birth in Daksha Prajapati's house, she performs many kinds of leela there. The birth of Bhagavati Sati is the birth of Jagdamba herself, Adi ShaktiThe primordial, original divine power — the Goddess in her ultimate, source form. — yet even after taking birth, even while in the form of a girl, she serves her mother and father greatly and accepts everything they say. The speaker adds a point of Mahayuga and Kalpa reckoning: according to kalpa-bheda, in some kalpa Bhagavati Sati has been the eldest of all her sisters, sometimes the middle one, and sometimes the youngest — the kanishtha.

Who are Bhagavati Sati's sisters?

The 27 wives of Chandrama are all sisters of Bhagavati Sati. The 10 wives of Dharmaraj are also daughters of Daksharaj. Maharshi Kashyap's marriage took place with 13 maidens, and they too are Sati's sisters. Rishi Angira and Krishashva were likewise married to daughters of Prajapati Daksha, and all of these are Mata Sati's sisters.

The speaker sets out the description already given of who Bhagavati Sati's sisters are. The twenty-seven wives of Chandrama are all sisters of Bhagavati Sati. The ten wives of Dharmaraj are likewise daughters of Daksharaj. Maharshi Kashyap's marriage took place with thirteen maidens, and they too are Bhagavati Sati's sisters. Rishi Angira and Krishashva — the marriages of all of these took place with the daughters of Prajapati Daksha, and all of them are Mata Sati's sisters.

Why should one know who Sati's sisters were?

Because whether it is Bhagavati's form as Mata Kamadhenu, or the nagas, the rakshasas, the asuras — the origin of all of them came about through the many sisters of Bhagavati Sati, produced through different rishis. That is, the expansion of the srishti was carried out here by Daksha Prajapati.

All of this should be known, the speaker says. Whether it be Bhagavati's swaroop as Mata Kamadhenu, or that of the nagas, of the rakshasas, of the asuras — the marriage of all of them, and the origin of all of them, came about through the many sisters of Bhagavati Sati, who were produced through different rishis. That is to say, the expansion of the srishti was carried out here by Daksha Prajapati.

What was Sati's attitude to Shiva from the beginning?

From the very start there was prem bhava for Bhagavan Shiva in Bhagavati Sati's mind, and from the start she used to remember Bhagavan Shiva through various kinds of bhajans. When she grew up, Brahma went to Daksha Prajapati's house — and Narad also went with him.

After her birth, the speaker says, there was from the very beginning a prem bhava for Bhagavan Shiva in Bhagavati Sati's mind. From the start Bhagavati Sati used to remember Bhagavan Shiva through various kinds of bhajans. When she grows older, Brahma goes to the house of Daksha Prajapati — and NaradaA celestial sage and recurring listener/questioner figure across Puranic literature. goes as well.

Why must kalpa-bheda be understood before hearing the Sati katha?

Because we learn that Sati's abandonment happened while the Treta yuga was running, when Ramchandra was in the forest and Bhagavati Sati went to test him. Yet later in the same Shiv Mahapuran we read that many yugas afterwards, when Sati burns herself in the fire, Vishnu is present there and is protecting that yajna in every way. So how was Shri Ramchandra a purnavatar? The speaker says these questions should arise in the mind.

The speaker says the point of kalpa-bheda was cleared earlier because it will be needed again and again, and in the Sati katha itself. We all hear the question of when and why Bhagavan Shiva abandoned Sati. We learn that when the abandonment happened the Mahayuga and Kalpa reckoning places it in the Treta yuga: Ramchandra was in the forest and Bhagavati Sati went to test him, and at that time he had to abandon her. That whole katha will come in this reading. But again, further on in this same Shiv Mahapuran, we read that many yugas and much time after Shiva abandoned Sati, when Sati reduces herself to ash in the fire, Vishnu is present there — Vishnu himself is protecting that yajna in every way. So, the speaker asks, if Vishnu is there, how then did the purnavatar of Shri Ramchandra come about? These questions should arise in the mind. He says it is precisely such questions that the wicked and ill-conducted seize on, offering kutark after kutark and satisfying themselves with it.

Should a devotee argue about kalpa-bheda with others?

There is no need to display these things before others, the speaker says. But these subjects should be understood so that doubt does not arise in a bhakta's own mind. The reckoning of the kalpa and the description of the Manus — under which Manu's rule an event occurred and that time passed — is found throughout the Shiv Mahapuran.

These matters need not be made a display of before others, the speaker says. But they should be understood, so that samshaya does not arise in a bhakta's mind. He recalls having already explained how the reckoning of the kalpa is done and how one should carry it, and says its description will be found in place after place in the Shiv Puran. The description of the Manus will likewise be found — under the rule of which Manu a given event occurred, and that kaal having passed. At the point at issue, Brahma is speaking with Narad and narrating the Sati Khand of the Rudra Samhita, and this point will come up repeatedly: that in a former age events of this kind have already occurred.

What did Brahma remind Narad of about the visit to Daksha's house?

Brahma tells Narad: you had gone with me to Daksha Prajapati's house, and we sat there, and thereafter Daksha Prajapati offered us honour and hospitality. Then Sati came, and since she had grown up, Brahma spoke to her.

Brahma says to NaradaA celestial sage and recurring listener/questioner figure across Puranic literature.: you had gone with me to the house of Daksha Prajapati. There we sat, and thereafter Daksha Prajapati offered honour and hospitality. Then Sati came. Since Sati had grown up by then, Brahma addressed her directly.

What did Brahma tell Sati to do?

Brahma says: O Sati, obtain as husband that Sarvagya Jagdishwar who desires you and whom you desire. He cannot take the hand of any other than you, nor will he ever do so, and no other has the capacity for it. Therefore you should perform tapa for the purpose of obtaining him.

Brahma speaks these words, the speaker relates: O Sati, obtain as your husband that Sarvagya Jagdishwar who desires you and whom you yourself desire. He cannot take the hand of anyone other than you, nor will he ever do so — and no other has the capacity for it either. Therefore, for the sake of obtaining him, you should perform tapa. Here, the speaker notes, Brahma is inspiring her toward tapa.

How did Sati set out to perform her tapasya?

When Sati grew up, she went to perform tapasya with the object of obtaining Shiva. She took the permission of her mother and father, and departed from her place toward the forest in order to perform tapa.

After this, when Sati grows up, she goes to perform tapasya with the object of obtaining Shiva. She takes the permission of her mother and father. And to perform tapa she departs from her own place toward the forest.

In which two places is Sati's tapasya described?

Two places are described. One is Himachal parvat. The other is her own home — and the vrat Bhagavati Sati kept at home is the Nanda vrat.

When she performs tapasya, the speaker says, a description of two places comes. One is Himachal parvat. The second is her own home. And the vrat which Bhagavati Sati kept at home is the Nanda vrat.

What is the significance of the Nanda tithis?

Among the five or six kinds of tithi that are studied, the Nanda tithis are one. The speaker says everyone should know that performing pujan of Bhagavan Sadashiva on a Nanda tithi brings the fulfilment of one's wishes. Which those tithis are, and how Bhagavati Sati worshipped on them, is described in the Rudra Samhita Sati Khand of the Shiv Mahapuran.

Asking when the Nanda tithis fall, the speaker recalls that we read of five or six different kinds of TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi.. On a Nanda tithi, he says, performing the pujan of Bhagavan Sadashiva brings about the fulfilment of one's wishes — this everyone should know. Which those tithis are, and in what manner Bhagavati Sati performed pujan on them, is described in the Rudra Samhita Sati Khand of the Shiv Puran.

Which Nanda tithis did Sati keep in Ashwin and Kartik?

In the month of Ashwin — the time of the Sharad Durga Puja around October — the Nanda tithis that fall are Pratipada, Shashthi and Ekadashi. On these she performed the pujan of Har, that is Shiva, with devotion using gud, bhat and lavan. Thereafter, in the month of Kartik, on the Chaturdashi, with kheer and apoop.

In the month of Ashwin — the time when we observe the Sharad kaal Durga Puja, around October — the Nanda tithis that fall are Pratipada, Shashthi and Ekadashi. On these she performed the pujan of Har, that is Shiva, with bhakti, using gud, bhat and lavan. Thereafter, in the month of Kartik, on the Chaturdashi, with kheer and apoop.

What did Sati offer in the month of Margashirsha?

In the month of Margashirsha, on the Ashtami of the Krishna Paksha, she performed the pujan of Shiva with jau, til and chawal, and passed her days so. The speaker notes that the full vidhan is not given here in the purana — the full vidhan will be found in the karmakand books.

Then came the month of Margashirsha. On the Ashtami of the Krishna Paksha, she worshipped Shiva with jau, til and chawal, and went on passing her days in that manner. The speaker interrupts to note a limit of the text: the full vidhan is not given here. The full vidhan, he says, will be found in the matters of karmakand.

What did Sati do on the Magh Purnima?

Then the month of Magh fell. On the Purnima tithi of Magh she stayed awake through the whole night, and in the morning, wearing wet garments, began to perform the pujan of Shiva on the bank of the river.

Then the month of Magh arrived. On the Poornima tithi of Magh, the speaker says, she stayed awake through the whole night. And in the morning hours, wearing soaked garments, she began the pujan of Shiva on the bank of the river.

What did Sati do on the Phalgun Krishna Chaturdashi?

The Phalgun Krishna Paksha Chaturdashi is the Mahashivratri that has just passed. On it she stayed awake through the whole night and, in every prahar, performed a special pujan of Shiva with bilva patra and bilva phal.

Next comes the Phalgun Krishna Paksha Chaturdashi — the Mahashivratri the listeners have just observed. On it she stayed awake through the whole night, and in all the prahars performed a special pujan of Shiva with BilvaThe sacred wood of the Bael tree, used as fuel for Havan offerings of ghee and sesame seeds to Lord Shiva during a release ritual. patra and bilva phal. This, the speaker says, is what has been said about the parva of Mahashivratri.

What did Sati offer on the Chaitra Shukla Chaturdashi?

Then Chaitra Shukla Chaturdashi — that is, after the Chaitra Navratri has passed, one day before the Purnima arrives. On that day she performs the pujan of Shiva with palash flowers and with grains.

Then Chaitra Shukla Chaturdashi, the speaker says: that is, after the Chaitra Navratri has passed, one day before the Purnima comes. On that day she performs the pujan of Shiva with palash pushpa and with grains.

What did Sati offer in the month of Vaishakh?

Then the month of Vaishakh, in which we observe the jayanti of Bhagavati Baglamukhi — the day that swaroop of Jagdamba manifested. On the Tritiya tithi, the Vaishakh Shukla Tritiya, she again performs the pujan of Shiva with tilahar, with jau and with chawal.

Then came the month of Vaishakh — the month in which, the speaker notes, we observe the jayanti of Bhagavati Baglamukhi, when that swaroop of Jagdamba manifested. In it, on the Tritiya tithi — the Vaishakh Shukla Tritiya — she again performs the pujan of Shiva with tilahar, with jau and with chawal.

What did Sati do on the Jyeshtha Purnima?

On the day of the Jyeshtha Purnima she remained nirahar — without food — and at night performed the pujan of Shiva with bhatkaiya, vat and the like.

On the day of the Jyeshtha Poornima, the speaker says, she remained nirahar. And in the night she performed the pujan of Shiva with bhatkaiya, vat and the rest.

What did Sati offer in Ashadh and Shravan?

On the Ashadh Shukla Chaturdashi, with black cloth and with the flowers of bhatkaiya. In Shravan the Krishna Saptami and Krishna Ashtami and the Shukla Saptami and Shukla Ashtami — the speaker notes that Shravan Saptami is specially observed in many places for kuldevi pujan — and then on the Shravan Shukla Ashtami and the Chaturdashi she performed the pujan of Shiva with the yajnopavit and pure cloth.

Then, on the Ashadh Shukla Chaturdashi, with black cloth and with the flowers of bhatkaiya. In Shravan come the Krishna Saptami and Krishna Ashtami and the Shukla Saptami and Shukla Ashtami. The speaker notes in passing that this is when the pujan of the kuldevi is done in a great many places, and that Shravan Saptami is held to be special. Then, on the Shravan Shukla Ashtami and on the Chaturdashi, she performed the pujan of Shiva with the yajnopavit and pure cloth.

How was the Nanda vrat completed in Bhado?

In the month of Bhado she again performed pujan on the day of the Chaturdashi — the description of all the tithis has come. On the Chaturdashi tithi she used to take only water as her food. Performing pujan in this manner, she began to bring the Nanda vrat to completion.

In the month of Bhado, on the day of the Chaturdashi, she performed pujan again; the description of all the tithis has now come. On a Chaturdashi tithi, the speaker says, she used to take only water as her aahar. Performing pujan in this manner, she began to bring the Nanda vrat to completion.

What happened when Sati's Nanda vrat was fulfilled?

When it was complete, she became established in Bhagavan Shiva. Because she had performed so much vrat and tapasya, all the devatas came and saw her firm vrat — that she was performing tapasya to such an extent and had reached the siddhavastha.

When the vrat was fulfilled, the speaker says, she became established in Bhagavan Shiva. Because she had performed so much vrat and tapasya, all the devatas came and saw her dridh vrat: that she was performing tapasya to so great a degree, and had reached the siddhavastha.

What did the devas ask Shiva at Kailash?

Vishnu, Brahma and all the rest reached Kailash parvat and there offered many kinds of stuti and prayer to Bhagavan Shiva — that he should go and grant Shiva a boon, and perform the panigrahan sanskar. Shiva answers: what work have I with all these things? Why should I marry?

Then Vishnu, Brahma and everyone else reached Kailash parvat, and there offered many kinds of stuti to Bhagavan Shiva and prayed to him. What for? That he should go and give a boon to Shiva — to Bhagavati — and perform the panigrahan sanskar. When everyone began to speak and pray to him in this way, Shiva says here: what work have I with all these things? Why should I marry?

What argument did Brahma give Shiva for marrying?

Brahma explains at length that Shiva is Devadhidev, Mahadev, and that all are as sons to him. Of the asuras that will arise in future, some will be slain by Shiva, some by Brahma, some by other shaktis — but there will be very many whose slaying will be done by Shiva's sons. For that purpose, to save the world from calamity of that kind and to keep the world well, he too should perform the panigrahan sanskar.

Brahma explains at length, the speaker says: you are Devadhidev, you are Mahadev, and for you all are as sons. Of the asuras and the like that will be born in future, some will be killed by you, some by me, some by other shaktis — but there will be very many whose killing will be done by your sons. For that purpose, to save the world from a calamity of that kind and to keep the world well, you too ought to perform the panigrahan sanskar. This is what he makes him understand.

What earlier word of Shiva's did Brahma remind him of?

Brahma recalls what is described in the Vishveshwar Samhita, where Mahadev himself says that from Brahma's kapal, from his forehead, a purush will arise who will be famous by the name of Rudra; and that same Rudra rupa will become the friend of the Yaksharaj Kuber, king of Alakapuri, and dwell on Kailash parvat. His marriage will take place.

Brahma says: recall the former age. In the Vishveshwar Samhita it is described that Mahadev says a purush will arise from Brahma's kapal, from his forehead, who will be famous by the name of Rudra. And that same Rudra rupa will become the friend of the Yaksharaj Kubera, king of Alakapuri, and will dwell upon Kailash parvat. His marriage will take place. So this marriage of yours — you yourself told of it, Brahma says; therefore fulfil this pratigya.

What was Shiva's first response to the devas' request that he marry?

Brahma and Vishnu say that both of them have already had the panigrahan sanskar, and ask Shiva to complete his so that they become trideva with tridevis. But since Mahadev always remains in the avadhut state and in tapa, he says again and again that he cannot do it — one should understand marriage in the world as a very great bondage.

Both of us have already had the panigrahan sanskar, Brahma says; you too complete this sanskar of yours, so that we become the trideva possessed of tridevis. Hearing all this, the speaker says, and because Mahadev is one who always remains in the avadhut state and in tapa, he speaks again and again on this point: no, we cannot do it. Marrying in the world should be understood as a very great bondage — in this way he sets out his position here.

What condition did Shiva finally set for a wife?

When he was praised and asked again and again, he said: tell me of some woman who is capable of receiving my tej in due division — name that yogini and kamarupini woman to make my wife.

Even so, when Brahma offered his stuti again and again and asked repeatedly, Shiva said: very well. Tell me of some woman who is capable of grasping my tej in due division — name that yogini and kamarupini woman, so that she may be made my wife.

What did Shiva say his wife would have to be in each of his states?

When I am engaged in yoga, she too will have to remain a yogini; and when I am under the sway of desires, she too will have to remain in the form of a kamini. That is — when I remain in grihastha she should become a householder and be a help and support in the household, and when I go into yoga and dhyana she should assist me in that too. But let no woman who places obstruction in my contemplation and my tapasya become my consort.

The condition Shiva sets, the speaker relates: when I am engaged in yoga, then she too will have to remain a yogini; and when I am under the sway of kamanas, then she too will have to remain in the form of a kamini. That is, when I am in grihastha she should become a householder and be a support in the household; and when I go into yoga and dhyana, then while doing yoga and dhyana she too should help me. But let no woman who places obstruction and hindrance in my contemplation, in my tapasya, become my consort.

How did Brahma answer Shiva's condition for a wife?

Brahma tells him that Bhagavati herself has taken birth in the form of Sati at Daksha Prajapati's house, and asks him to go and grant her a boon, since she is performing tapasya for him. The speaker notes that Bhagavan Shiva knows everything already, but it is a leela, so it was spoken there by all the devis and devatas. Shiva then agrees and says tathastu.

Brahma then tells him that Bhagavati herself has taken birth in the form of Sati at the house of Daksha Prajapati. So please go and grant her a boon, he says; she is performing your tapasya. Bhagavan Shiva knows it all, the speaker points out, but it is a leela — so it was gone and spoken there by all the devis and devatas. Then Bhagavan Shiva relents and says tathastu: very well.

Why is the Ashtami of Sharadiya Navratri important?

Asking on which day the darshan of Sadashiva took place, the speaker points to the Ashtami tithi in the month of Navratri — the Sharadiya Navratra we observe — whose mahatmya, he says, will be found in every purana.

When did the darshan of Sadashiva take place, the speaker asks. In the month of Navratri, in the Sharadiya Navratra that we observe, it is the Ashtami tithi — and its mahatmya, he says, will be found in every purana. He adds that many subjects further on are connected with tantra, especially for those in whose homes the pujan of the Satis is done and shakti is established in the form of Sati.

Kalika and Virabhadra are protective shaktis whose pujan is done at home

The discussion to be held the next day, in which the group will learn about Kalika and Virabhadra, who are protective shaktis, and about the many other shaktis of that kind whose pujan is done at home, or what happens and how when the need arises.

Thereafter, the speaker says, comes the discussion to be held tomorrow. In it the group will come to know about Kalika and Virabhadra, who are rakshatmak shaktis, and about the many other shaktis of that sort whose pujan is done in the home — or how and what is done when the need arises. That whole subject, he says, will be understood then.

What does Jagdamba herself worshipping Shiva show?

In the month of Ashwin, on the Shukla Paksha Ashtami, Bhagavati Sati kept the pujan and upvas and worshipped Shiva with devotion. In Navratri we serve and worship Bhagavati for nine days — but this passage, the speaker says, is especially for those who consider Shiva and Parvati to be separate: here Jagdamba herself is performing the pujan of Shiva on the Shukla Paksha Ashtami. Her Nanda vrat was completed on the Navami tithi.

Bhagavati Sati, who was keeping the vrat and the rest, in the month of Ashwin on the Shukla Paksha Ashtami kept the pujan and the upvas and worshipped Shiva with bhakti. In Navratri we serve and worship Bhagavati for nine days, the speaker says — and this is especially for those who consider Shiva and Parvati to be separate. Here Jagdamba herself is performing the pujan of Shiva, on the Shukla Paksha Ashtami. Having completely fasted and worshipped Bhagavan Shiva with bhakti, her Nanda vrat was completed on the Navami tithi.

What did Shiva grant when he appeared before Sati?

While a portion of the vrat still remained, Shiva manifested; the text describes how divine Mahadev's form was. He said: O Daksha Nandini, we are greatly pleased with your vrat, ask for what you desire. Overwhelmed at seeing her aradhya before her, she could say nothing — so Bhagavan Shiva himself understood her feeling and said, we grant you the boon that you yourself will become my wife.

While some portion of the vrat still remained, Shiva manifested. There is a description of the whole swaroop of Shiva — how divine Mahadev's form was. Mahadev said: O Daksha Nandini, we are very pleased with your vrat; ask for what you desire. Seeing her own aradhya before her she became overwhelmed with joy and could say nothing. Then Bhagavan Shiva himself, understanding her feeling — for the leela is running — said: we grant you the boon that you yourself will become my wife.

What did Sati ask for so that the matter would be complete in worldly terms?

Bhagavati Sati says: I pray to you that you accept me by the vaivahik vidhi before my father. Shiva says he will do so and goes back to Kailash parvat. Sati goes to her father and tells him she has received such a boon — at which Daksha Prajapati begins to be troubled by the worry of how the thing will be accomplished.

So that this matter be complete in the worldly sense, Bhagavati Sati says: we pray to you that you accept me before my father by the vaivahik vidhi. When she spoke in this way he said, very well, I shall do this — and then he went away to his Kailash parvat. Sati went to her father and told him she had received a boon of this kind. There Daksha Prajapati began to be tormented by the worry that Mahadev had given the boon and gone, but how would the work be completed? How would he marry, how would he come?

How did Shiva set the marriage in motion from Kailash?

Having given the boon, Shiva invoked Brahma, Saraswati and the rest at Kailash and told them the whole matter — since Bhagavati Sati has performed tapasya I have given her this boon, so how will the vaivahik vidhi be followed? Go, all of you, and speak with Daksha Prajapati — since Prajapati is Brahma's own son.

When Mahadev had gone to Kailash parvat, since he had already given the boon, he invoked Brahma, Saraswati and the others in order to fulfil it. Having invoked them he told them the whole matter: since Bhagavati Sati has performed tapasya, I have given her this boon; in what manner then will the vaivahik vidhi be observed? Go, all of you, and go there and speak with Daksha Prajapati — for Prajapati is Brahma's own son. So he says here to Saraswati and Brahma.

What earlier wish of Brahma's was fulfilled by Shiva's consent?

When Shiva spoke for the marriage, the intent Brahma had voiced was fulfilled — that just as he himself had that day become filled with desires, so one day Rudra too would have to become the same. Shiva keeps the maan of what Brahma had said. The speaker adds that all such description of any devi or devata is leela: nobody has that kind of capacity.

When Shiva spoke for the marriage, the speaker says, the intent Brahma had once expressed was fulfilled — what he had said to Rudra, that just as I have today become filled with kamanas, in that same way one day you too will have to become so. Shiva keeps the maan of Brahma's words. All such description of any devi or devata, the speaker says, is leela. Nobody has that capacity. When an ordinary man begins to perform tapasya — one who does tapasya for eleven days, twenty-one days, a whole year — no ordinary shakti, no kamini, can enchant his chitta or shake it. And here it is Brahma himself.

Why is criticising Brahma called kutark?

These matters have been placed here in the form of leela for us, he says, and such people do not understand it. Those who can create many brahmandas in a moment, who are called the Vidhata, are prattled about idly. This is the tyag of our devatas, which wicked people do not understand because a veil of durbuddhi lies over their intellect. Understanding the puranas is not so easy, and offering kutark to one who tries to explain is the greatest foolishness.

These subjects, the speaker says, have been placed here in the form of leela for you and for us — and these people are unable to understand it. Those who can create several brahmandas moment by moment, who have been called the Vidhata: about them people utter idle prattle. This is the tyag of our devatas, which wicked people do not understand, because over their intellect a veil of durbuddhi has fallen. Such people carry on this kind of contemplation. Understanding the puranas is not so easy a thing, he says, and to offer kutark to one who makes the attempt to explain them becomes the greatest foolishness of all.

Why must a sadhak hear the leela katha at all?

Until the feeling of bhakti remains in the mind, the speaker says, mantra, shastra and purana will not be understood. And if you do not understand the purana, then whatever mantra japa you are doing, and whichever devi or devata you are attached and drawn to, your samarpan will not become complete. If you do not perform shravan of the leela katha, how will the contemplation running in your mind bear fruit and come into full leaf?

Understand and know this much and it is enough, the speaker says: until the feeling of bhakti remains in the mind, mantra, shastra and purana will not be understood. And if you will not understand the purana, then whatever mantra japa and the rest you are doing, and to whichever devi or devata you have attachment and attraction, your samarpan will not be able to become complete. If you will not perform shravan of the leela katha, then how will the contemplation running in your mind become fully fruitful? How will it be fully brought into leaf, how will it be laden, how will weight come into it? As for the questions and doubts that arise about Brahma, the Vidhata, understand only this much from the matter: that Brahma is capable in himself.

How did Vishnu, Brahma and Rudra arise from Sadashiva?

It is said further in the Shiv Mahapuran that Maheshwar, Mahamaheshwar Sadashiva, manifested Vishnu from his left side, Brahma from his right portion, and Rudra from his heart. That same Rudra, by a mere fraction, was told to appear from Brahma's forehead, and so appeared from Brahma's forehead too.

It is said further in the Shiv Puran that Maheshwar, Mahamaheshwar Sadashiva, manifested Vishnu from his vamang, his left side; Brahma from the dakshin bhaag, the right portion; and Rudra from his heart. And of that same Rudra it is said that, by a mere fraction, he was told to appear from Brahma's forehead — and so he appeared from Brahma's mastak as well. This, the speaker says, is why the descriptions come of who Mahamaheshwar is, why Shankar is, who Shiva is — the names being one, yet a distinction being told in the puranas: what sort of beings Mahamaheshwar and Mahakala are. That is Shiva's own amsha. Among the trideva there is never any bheda.

What does the trideva leela teach about error and forgiveness?

They are performing a leela in that form, the speaker says, for us human beings: that even if the Vidhata commits a mistake, in sanatan he too is not pardoned. And how forgiveness was obtained is also described. But in both places people do not grasp the point and begin to raise objections and interpolations, saying no, this is wrong. Look at your own charitra, he answers — they do not understand, and never understand the one who tries to explain.

They are performing a leela in that form, the speaker says, for the sake of us human beings: that even if the Vidhata commits a mistake, in sanatan he too is not pardoned. And if forgiveness was received, how it was received is also described. But in both places people do not understand the matter and begin to make objections and interpolations, saying no, this is wrong. To them the speaker answers bluntly: look at your own charitra, look at your own langot. They do not understand it, and they never understand the one who makes the attempt to explain. Then Brahma went to Daksha Prajapati and said, the matter is thus and thus; I have come now on Shiva's behalf, and what is proper, and when the marriage and the rest should be done — and discussion took place there.

Who fixed the muhurta of the marriage?

Brahma and Daksha Prajapati discussed the matter between themselves. Having settled everything, Brahma went back to Shiva and removed his doubt — Daksha Prajapati is entirely ready for the marriage. Shiva said, then fix the tithi, when and how it is all to be done. Since Brahma is the Vidhata, Shiva said, you yourself fix the tithi. Shiva and Brahma then together discussed the shubh lagna and the shubh muhurta.

Brahma and Daksha Prajapati discussed the matter between themselves. After the discussion Brahma, having settled everything, went again to Shiva and removed the doubt: Daksha Prajapati is entirely ready for the marriage and the rest. Then Shiva said: when is the marriage and the rest to be done — fix the tithi, how and when and what is to be done. For this purpose, since Brahma is the Vidhata, Shiva said, you yourself fix the tithi. Daksha Prajapati had already spoken about fixing the tithi, and Brahma had gone and spoken with Shiva. Shiva and Brahma, settling it between themselves, discussed the shubh lagna and the shubh muhurta.

What was the muhurta of Shiva and Sati's marriage?

It is described that on the Chaitra Shukla Paksha Trayodashi, on a Sunday, in the Purva Phalguni nakshatra, Maheshwar began the journey for the marriage, and it is described that the marriage took place on this same day. The speaker stresses this combination, because a boon is obtained on this same nakshatra, this same tithi and this same day of the week further on.

The description is, the speaker says, that in the Chaitra Shukla Paksha Trayodashi, on a Sunday, in the Purva Phalguni NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window., Maheshwar began the yatra for the marriage — and it is described that on this very day the marriage took place. Chaitra Shukla Paksha Trayodashi, Sunday, Purva Phalguni nakshatra: he repeats the combination, because on this same nakshatra, this same tithi and this same day of the week a boon is obtained further on in the katha. On that day Bhagavan Rudra, with all his ganas and with Brahma, Vishnu and all the soldiers, made a very great yatra for the marriage.

How was the marriage party received at Daksha's house?

They went to Daksha Prajapati's house for the marriage, and there great honour and hospitality were offered. A very great city had been decorated — it is Mahadev's marriage, so it would be nothing if not grand.

They went to Daksha Prajapati's house for the marriage. There very great honour and hospitality were offered, and a very large city had been decorated. It is Mahadev's marriage, the speaker says — so of course it would be grand.

Why is Brahma called Rudra Shira?

An incident occurs here on account of which Bhagavan Brahma is called Rudra Shira. The speaker says a charitra was manifested through Brahma for the sake of any wicked man who keeps feelings of desire toward another woman or does wrong deeds. It was manifested for the sake of the fall that ordinary men are liable to. Merely by hearing it and understanding the matter, one is freed of that sin — and the sin in question is the sin arising from looking with kudrishti at any pativrata woman or the wedded wife of another.

Here occurs an incident on account of which Bhagavan Brahma is called Rudra Shira. A charitra was manifested here through Brahma, the speaker says, for anyone of wicked nature who hears of it and who keeps feelings filled with desire toward another woman, or who does wrong deeds. People do not understand the tyag of the Vidhata; they only raise a finger and say Brahma was like this — but understand the subject. It was manifested for the sake of the downfall that ordinary human beings are liable to. Merely by hearing it and merely by understanding the matter, freedom from that paap is obtained. And what is the paap? The paap arising from looking with kudrishti at any pativrata woman or at the wedded wife of another — for which, he says, very great and very fitting punishments are given.

Who conducted the marriage at the vedi?

When all the preparations for the marriage were done and the vedi was decorated, Brahma became the brahman who conducts the marriage and had the marriage begun. Sati and Bhagavan Shiva were seated on the vedi.

The description is that when all the preparations for the marriage and the rest were made and the vedi was decorated, Brahma took the place where the brahman who conducts a marriage stands, and had the marriage begun there. Sati and Bhagavan Shiva were seated upon the vedi. When the marriage began, Vishnu makes a prayer here to Bhagavan Shiva.

What did Vishnu pray for at the wedding?

After offering his full stuti, Vishnu says: remaining with this Sati, protect the devatas and good men, that the beings of the world may always have welfare. And, O Sarvabhutesh, O Prabhu — whoever, seeing this Sati or hearing about her, becomes filled with desire, slay him; this is my prayer.

Since the panigrahan sanskar is taking place here, Vishnu speaks, after performing his stuti in full. What is he saying? That you, remaining together with this Sati, protect the devatas and the good men, the sajjan human beings, so that the people of the world always have welfare. And, O Sarvabhutesh, O Prabhu — pay attention to what is written, the speaker says — whoever, having seen this Sati or having heard about her, becomes filled with kamana, him you should slay; this is my prayer. And Bhagavan Vishnu, the speaker adds, is Mahadev's greatest bhakta. It is he who is making this prayer to Bhagavan Rudra.

What happens to one who casts a wrong eye on a pativrata?

The meaning here, the speaker says, is that whoever looks with a wrong eye at any pativrata woman who is devoted to her husband, or attempts to stain her charitra, is slain by Shiva himself. This charitra arises from this point, and its direct example is given here as well. Shiva was pleased and said it would indeed be so.

The whole subject of why he is doing this, the speaker says, has this meaning here. Whoever any pativrata woman may be, devoted to her husband, if anyone looks at her with a wrong eye, if he attempts to stain her charitra, then his slaying is done by Shiva himself. This charitra arises from here, and its direct example is given here too. Bhagavan Vishnu asked this boon, and Bhagavan Shiva, being pleased, said that it would be exactly so. There was great festivity and everyone came there.

What happened during the pradakshina of the fire?

While the pradakshina of the yajna, of the ekagni, was being done, Bhagavati Sati's feet came out beyond her garment — when a bride walks, her foot showed a little from outside, the rest being under the ghunghat. The speaker says the charitra is shown because here, before his eyes, she is about to become the left-side consort of another; and Brahma himself had a pratishodh in his mind against Rudra, wanting desire to arise in Rudra too and him to become a householder, because Rudra had rebuked him for what he had done on seeing a woman.

The charitra of Brahma at that place was this. While the pradakshina was being made — the pradakshina of the yajna, of the ekagni — at that time Bhagavati Sati's feet were coming out from beyond the garment. When a bride walks her foot shows a little from outside; the rest was under the ghunghat. Understand why this charitra is shown here, the speaker says. Right here, directly, she is about to become the left-side consort of someone else. And Brahma himself carried, in a manner, a pratishodh in his mind against Rudra — that desires should arise in Bhagavan Rudra's mind too, that he too should perform the panigrahan sanskar and become subject to a household, because Rudra had rebuked him, saying that you performed such an act on seeing a woman. This leela, the speaker says, is what is running here.

What does Brahma's disturbance show about the pride of tapa?

When he saw Sati's feet, it is said that a vikshobh arose again in Brahma's mind — she is Mahamaya. You will take pride, the speaker says, that I have done so much tapasya, that desires have no course in me now, that no kamini can shake me, that my mind cannot waver. It happens to people — be it pride of wealth or pride of one's tapa. Then Bhagavati, Mahadev Shiva, enchanted him again, and he was enchanted merely by seeing her feet.

When he saw Sati's feet, it is said that a vikshobh arose again in Brahma's mind. She is Mahamaya. You will take pride, the speaker addresses the listener, that I have performed a great deal of tapasya, that there is now no course for desires within me, that no kamini can shake me, that my mind cannot waver. It happens to people — whether it be the pride of wealth or the pride of one's own tapa. As to the coming of pride of tapa, look at the state of one who has attained the pada of Brahma, who is the Vidhata: this feeling too is arising in his mind, and he also wished to take pratishodh. In such a state Bhagavati — Mahadev Shiva — enchanted him again, and he was enchanted merely by seeing her feet, so much so that he says: by some means let me see Sati's face.

What did Brahma do to see Sati's face?

He put wet wood into the yajna kund, from which smoke arose, and as soon as there was smoke he removed Sati's ghunghat and looked at her face. Because there was smoke, Shiva knew that such an act had been done, and immediately picked up the trishul to kill him.

For this, the speaker says, what did he do: he put wet wood into the yajna kund, from which smoke arose. And as soon as there was smoke, he removed Sati's ghunghat and looked at her face. Because of the smoke, Shiva knew at once that such an act had been done, and immediately took up the trishul to kill him.

Should a man delay in taking up a weapon for his wife?

The speaker says the description is given so that a man, as soon as his panigrahan sanskar has taken place and he has chosen his ardhangini, should not delay in taking up weapons if any other man attempts such a wrong deed. Here it is Brahma, Vishnu and Mahesh — the root of sanatan, from whom sanatan arose — through whom this picture has been placed: if anyone casts a kudrishti toward your wedded wife, you must not delay even half an instant in raising a weapon.

This description is made here, the speaker says, so that if you, being a man, as soon as your panigrahan sanskar has taken place and you have chosen your ardhangini — if any other man then attempts a wrong deed of this kind, you should not be slow in taking up arms and weapons. Here you will see only Brahma, Vishnu and Mahesh, who are the root of sanatan and from whom sanatan arose. Through them this picture has been placed. If anyone casts a kudrishti toward your wedded wife, you are not to delay even half an instant in raising a weapon. And this boon, the speaker notes, had already been obtained by Vishnu just before; Shiva had given his word that he would fulfil this pratigya, and he showed it by doing it — he immediately took up the trishul to kill Brahma.

Who intervened when Shiva raised the trishul against Brahma?

Immediately all the saptarishi ganas fell at his feet and there was an outcry there — a very great offence has been committed, please forgive it. Then Vishnu too caught hold of his feet. Maheshwar said: only a short while ago my great bhakta Vishnu made this pratigya, had it made, and I accepted that pratigya — that whoever looks in this manner filled with desire should be slain. Why then should I not slay him now?

When he raised the trishul to kill Brahma, saying that he would slay him now, there was such a state. How could he have done such a thing? Immediately all the saptarishi ganas fell at his feet and an outcry broke out there — a very great offence has occurred, please forgive it. Then Vishnu too caught hold of his feet. Maheshwar said: only a little while ago my great bhakta Vishnu made this pratigya and had it made, and I accepted that pratigya — that whoever looks in this manner filled with kamana, him I should slay. Why then should I not slay him now?

What did Shiva say about destroying Brahma?

When everyone said that if Brahma is destroyed, he is the creator of the srishti, he is the Vidhata, how will the srishti go on — Shiva said: we shall manifest a lakh of such Brahmas this instant. Having slain him we shall make a new Brahma pada, a new Brahma will come into being. But it was a marriage, an auspicious occasion. Vishnu offered stuti after stuti — do not do this, the offence has come about through Brahma, forgive it; in a former age too he had made a great show of pride, and now again. With many such stutis Shiva became calm and did not slay him.

And I have such capacity, Shiva said — when everyone said that if Brahma is destroyed, he is the creator of the srishti, he is the Vidhata, how then will the srishti run? Shiva said: we shall manifest a lakh of such Brahmas this very moment. Having slain him we shall make a new Brahma pada; a new Brahma will come into being. But it was a marriage, an auspicious work at that place. This leela ran there. Vishnu offered many, many stutis — do not do it in this way; the offence has come about through Brahma, please forgive it. In a former age too he had shown a great deal of abhiman, and now it was done again. With many such stutis Shiva became calm and then did not slay him.

What happened when Brahma touched his own head?

Shiva told Brahma to touch his own head. Out of fear Brahma was not touching his head; he stood with folded hands, fallen at Shiva's feet. But when he was told to touch his head, the moment he touched it, in that very form Bhagavan Shiva, together with his bull vehicle, became established there — that is, Shiva became present and manifested above Brahma's four heads.

Since this leela was running, at that very time Shiva said to Brahma: touch your own head. Out of fear Brahma was not touching his head; he stood with folded hands, fallen at Shiva's feet. But when he was told to touch his head, the instant he touched it, in that very form and together with his vrisha vahan, Bhagavan Shiva became established there. That is, above the four heads of Brahma, Shiva became present and manifested.

What danda did Brahma ask for, and what boon did Shiva give?

Brahma asked what punishment should be given in future if anyone does such a wrong deed, and asked Shiva to give him a fitting danda so that his own paap too would be removed. Shiva said: O brahman, remaining established with me in this very form, praised in it, remain engaged in aradhana and perform tapa. By this you will be famous everywhere on the earth by the name Rudra Shira. As Rudra Shira you will be one who accomplishes all the works of the tejasvi brahmins.

Brahma then said: for such a wrong deed in future, in what manner should punishment be given, and what should be done — for this, give me a fitting danda, so that this paap of mine too may be removed. Then Bhagavan Shiva said: O brahman, being established with me in this very form and praised in it, remaining engaged in aradhana, perform tapa. By this you will be famous everywhere on the earth by the name of Rudra Shira. As Rudra Shira, you will be the one who accomplishes all the works of the tejasvi brahmins. This is the boon Shiva gave there.

What is the fruit of hearing the Rudra Shira charitra?

Shiva says: those who see this form of yours and wander the earth saying, how did Shiva come to be upon Brahma's head — and whoever hears your complete deed — will be swiftly freed from the abandonment done on account of another man's wife. If anyone abandons his own dharma for another's wife, the speaker says, he should hear this charitra, in which Brahma's death, a brahma hatya, was about to occur.

And those who see this form of yours, Shiva says, and wander upon the earth saying, how did Shiva come to be upon Brahma's head — and whoever hears your complete deed — he will swiftly be freed from the abandonment made on account of another man's wife. If anyone abandons his own dharma for the sake of another's wife, the speaker says, he should hear this charitra — the point at which Brahma's death was about to occur, at which a Brahmahatya was about to occur.

What does hearing this katha actually mean?

Whoever hears and understands this whole picture — and hearing, the speaker says, does not mean Amar Chitra Katha, this is a matter to be understood — learns that we are not to do deeds of this kind and are never to depart from our own conduct. The achran of dharma is not to be abandoned; otherwise Shiva himself will slay. That, he says, is the meaning of Rudra Shira told here.

Whoever will hear and understand this whole picture — and hearing, the speaker stresses, does not mean an Amar Chitra Katha; this is a matter for understanding — learns that we are not to perform deeds of this kind, and are never to depart from our own achran. The achran of dharma is not to be left; otherwise Shiva himself will slay. The meaning of Rudra Shira, he says, was told here.

What dakshina did Brahma ask for as the acharya of the marriage?

Shiva said: since you have completed my marriage work in an excellent manner, we are pleased with you; you are the acharya, what dakshina shall we give you? Brahma asks as dakshina that Shiva remain always seated in this very form upon this vedi, for the purification of the sins of human beings — at the place at Daksha Prajapati's where the marriage was taking place — and says that he himself will build an ashram there and perform Shiva's tapasya.

Thereafter Brahma completed with Shiva all the remaining vidhi-vidhan. On its completion Shiva said: since you have completed my vaivahik work by an excellent method, we are pleased with you. You are the acharya — what dakshina shall we give you? Then Brahma asks this boon: as dakshina we ask of you only this, that for the purification of the sins of human beings you remain always seated in this very form upon this vedi — at Daksha Prajapati's, where the marriage was taking place. And here, he says, we shall build an ashram and perform your tapasya.

What boon is attached to the Chaitra Trayodashi joined with Purva Phalguni?

Remember this tithi and this time, the speaker says: on the Trayodashi tithi of the Shukla Paksha of the month of Chaitra, in the Purva Phalguni nakshatra, on a day which is a Sunday — whichever man on this earth has darshan of you with bhakti, O Har, by your grace all his sins will be destroyed and all his diseases utterly destroyed. And if a woman is barren, or one-eyed, or without beauty, then by your darshan whatever dosha has been attached to her, on account of which she obtained such a form, from that too she will be freed.

And thereafter a special boon, the speaker says — remember this tithi and this time, all of you. On the Trayodashi tithi of the Shukla Paksha of the month of Chaitra, in the Purva Phalguni NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window., on a day on which a Sunday falls: whichever human being on this earth has darshan of you with bhakti — O Har, by your grace all his sins will be destroyed, and all his diseases will be utterly destroyed. And if some woman is vandhya, if she is kani, if she is without beauty — she too, by your darshan, whatever dosha was attached to her on account of which she obtained such a form, from that too will be freed, from that too will she obtain release.

When does the Chaitra Trayodashi fall, and what should be done on it?

The Shukla Paksha Trayodashi tithi falls on the fourth day after the Chaitra Ram Navami we observe. If on that day the Purva Phalguni nakshatra ever falls and it is a Sunday, then if Shiva pujan is done on that day and, if possible, rudrabhishek and the like performed, then many, many of our masses of sin are destroyed and by Shiva's grace punya increases. All this, the speaker says, we should keep in mind.

In the month of Chaitra, when we now observe Chaitra Ram Navami, the Shukla Paksha Trayodashi tithi falls on the fourth day after Ram Navami. If on that day the Purva Phalguni nakshatra ever falls and the day is a Sunday, then if Shiva pujan is done on that day and, if it is possible, Rudrabhishek and the rest is performed — then many, many of our masses of paap are destroyed, and by Shiva's grace punya increases. All these matters, the speaker says, we should keep in mind. Having given that blessing and boon, Shiva became present there, established there in one of his forms; and thereafter, when all the vidhi-vidhan were complete, everyone with all the devis and devatas went to Kailash.

What is the phal of hearing this marriage katha?

Brahma says that he has described how the marriage of Bhagavan Shiva took place in the Svayambhuva Manvantara in a former age. He says that if anyone's marriage is about to take place, or a yajna, or any auspicious work, then whoever performs the pujan of Bhagavan Shankar there and, with a calm mind, hears this katha — his whole vaivahik karma is completed without any obstruction or hindrance, and other auspicious deeds also are always completed without obstacle.

Here Brahma says that he has described how, in a former age, in the Svayambhuva Manvantara, the marriage of Bhagavan Shiva took place. At the time of a marriage, he says — if someone's marriage is about to take place, if a yajna is about to take place, if any auspicious work is about to take place — then whoever performs the pujan of Bhagavan Shankar there and, with a calm mind, hears this katha, his whole vaivahik karma is completed without any obstruction or hindrance, and other auspicious deeds too are always completed without obstacle.

Against what does hearing the katha protect at a wedding?

Whoever hears in peace this entire charitra of the marriage of Bhagavati Sati and Shiva, when a vaivahik work is about to occur in the house — there are a great many people who cause obstruction in a marriage, the speaker says: they can be neighbours, they can be relatives and kinsmen. So that no obstruction of any kind can arise through them, or any other such calamity or misfortune come, this katha should be heard for the sake of protection from all of them; many difficulties come at the time of a marriage.

That is, whoever hears this katha in peace, this entire charitra of the marriage of Bhagavati Sati and Shiva, when some vaivahik work is about to occur in the house. There are a great many people who cause obstruction in a marriage, the speaker says. They can be neighbours; they can be relatives and kinsmen. So that no obstruction of any kind can be produced through them, or any other such calamity or misfortune come. Many difficulties arise at the time of a marriage. For protection from all of these, this katha should be heard.

How long did Shiva and Sati live at Kailash?

Vasant himself was called and Kailash parvat was fully decorated, and there is a description of the amrit paan and the rest of both Shiva and Sati. It is said that, reckoned by the years of the devatas, this was twenty-five years — and 360 of our years make one year of the devatas. So for 360 times 5 — that much time — Bhagavan Shiva carried on his grihastha life with Bhagavati Sati on Kailash parvat.

Now, established with Bhagavati Sati on Kailash parvat, Bhagavan Shiva performed many, many activities over a long time. There is a full and detailed description, the speaker says, of a newly wedded wife and a young man in the grihastha life, and of the ways in which they please one another. There Vasant himself was called and Kailash parvat was fully decorated, and there is a description of the amrit paan and the rest of both Bhagavan Shiva and Bhagavati Sati — that this was, reckoned by the years of the devatas, twenty-five years, since 360 years make one year of the devatas. So for 360 times 5, for that much time, Bhagavan Shiva carried on his grihastha life with Bhagavati Sati upon Kailash parvat.

What did Sati complain about at Kailash?

She says the place where they are situated is one where much trouble occurs: the rainy season has come and the clouds thunder greatly, the wind blows very hard, in the rains the lightning flashes so fiercely and such torrents form that the mind becomes greatly agitated. This rainy season is very painful, very terrible in the place where they are. Here there is no knowing of day and night — by day the sun is not seen, by night the moon is not visible.

After this a thought came into Bhagavati Sati's mind, and from here, the speaker says, a second picture begins. She says that where they are situated is such a place that a great deal of trouble occurs. The rainy season has come and the clouds thunder greatly. The wind blows here very hard. In the rainy season the lightning flashes here so fiercely, and such torrents of water form, that on account of all this the mind becomes greatly agitated. This rainy season is very painful, very terrible in the place where they are. Here, she says, there is not even any knowing of day and night: by day the sun is not to be seen, by night the moon is not visible. And such a strong wind blows that even this sky cannot become still. The speaker adds his own reading of it: when a wedded wife wants something, she explains her matter in many ways like this rather than saying directly that she wants such a thing.

What did Shiva ask Sati when she finished her complaint?

She says it seems as if these clouds will now fall upon our heads. Bhagavati Sati says all this to Shankar. Making many such descriptions, Shiva then asks: what is it that you want to say? What is it you are saying at such length, what do you want to say, what is your wish?

It seems, she says, as if these clouds will now fall upon our heads. Bhagavati Sati is saying all this to Shankar. She makes many descriptions of this kind, and then Shiva asks: what is it that you want to say? What you are saying at such length — what is it you want to say, what is your wish?

What dwelling did Sati ask Shiva for?

Bhagavati Sati says: O Vrishabhadhwaj, make a dwelling worthy of you on Kailash parvat, or on the Himalaya, or on Mahakoshi, or on the earth. That is, the speaker says, Bhagavati Sati wanted there to be a beautiful house, a palace, for them, whereas Bhagavan Shiva used to live up on the mountain; and she set it all out at length.

Then Bhagavati Sati says: O Vrishabhadhwaj, make for yourself a fit place of residence on Kailash parvat, on the Himalaya, or on Mahakoshi, or on the earth. That is, the speaker says, Bhagavati Sati wanted there to be some beautiful house, a palace, for them — and Bhagavan Shiva used to live up on the mountain, so she set the whole thing out at length. Read the description along with this subject and you will enjoy it, he says: how our Jagdamba troubled Shiva so much and spoke for so long. Such a charitra is shown, he adds: new wives want something, and if speaking directly does not seem proper to them, they explain it in many ways.

What did Shiva say about Kailash and about the Himalaya?

Shiva answers at equal length, describing each place separately. Clouds can never come above this Kailash parvat, he says — what do you want, shall we build here? Or, if you say so, we shall go to the Himalaya parvat, where the women of the siddhas, of the sky-going siddhas, are seated and present in that place.

Now Shiva too is not less, the speaker says: he too explains at great length here. Very well — on Kailash parvat, on the Himalaya, or on Mahakoshi or on the earth — and he has described each separately. On this Kailash parvat, he says, clouds can never come. What do you want — shall we build here? Or if you say so, we shall go to the Himalaya parvat. There the women of the siddhas, of the akashchari siddhas, are seated in that place and remain present there.

Who else dwells on the Himalaya, in Shiva's description?

Apsaras, yakshinis, kinnaris, mountain maidens and naga maidens are present there in many kinds, and all will be pleased with you on seeing you. If you say so, we shall build a house there; coming there they will all help in giving you comfort and will serve you. Parvatraj Himalaya and his wife Menaka, who is famed in the three lokas for her beauty and qualities, will also wish to please you with aishwarya after your own mind, with blessing and with prayer.

After that he says that apsaras, yakshinis, kinnaris, parvat kanyas and naga kanyas are present there in many kinds, and all of them will become pleased with you on seeing you. If you say so, we shall build a house there. Coming there, all of them will help in giving you comfort and will perform your seva. Parvatraj Himalaya and his wife Menaka, who is famed in the three lokas for her form and her qualities — they too will wish to please you with aishwarya after your own mind, with blessing and with prayer. In this manner, the speaker says, he described in full detail the Himalaya, Mandarachal and the rest — who resides where.

What does the text describe of the Himalaya itself?

There is a very detailed description of Himalaya parvat: all its divinity, what pervades where, which cannot be seen directly by an ordinary man; what kinds of divine things are present there; where Indra, Kuber, Yama and Varuna live; at what distances the puris of the ten dikpalas are situated; and on which peak the apsaras dwell. Hearing all this, Bhagavati says that Himalaya parvat will indeed be the right place, and that they should go there.

There is a very detailed description of Himalaya parvat, the speaker says. All its divinity — where what pervades, which cannot be seen directly by an ordinary human being — is fully described: what kinds of divine things are present there. Where Indra, Kubera, Yama and Varuna live; at how great a distance the puris of the ten dikpalas are situated; and on which peak the apsaras dwell — all of it has been described. Hearing all this, Bhagavati says: yes, Himalaya parvat will be the right place. Let us go there.

What happened on the peak of the Himalaya?

Shankar was greatly pleased and they went to the highest peak of Himalaya parvat, the most beautiful place, where ganas, kinnars, siddhas, apsaras and the wives of the vidyadharas are all present and perform many kinds of leela with Bhagavati. Then, reckoned by the years of the devatas, for 10,000 years — 10,000 times 360 — they sport there. After that Bhagavati Sati says that she is satisfied of her desires and that vairagya has begun to arise in her mind.

When Sati spoke in this manner, Shankar became very pleased. Being pleased he then went to the high peak of Himalaya parvat, where the most beautiful place is, where all the many ganas, kinnars, siddhas, apsaras and the divine vidyadharas and the wives of the vidyadharas, those devis, are all present, and where they perform many kinds of leela with Bhagavati. Then, by the reckoning of the years of the devatas, they sport there for 10,000 years — 10,000 times 360. After sporting for that long, what then occurs is that Bhagavati Sati says: we have become satisfied of our desires. Now VairagyaThe path of complete renunciation and severe austerity — challenging for most, and one of two equally valid paths to liberation alongside devotional ecstasy (Rasa Bhakti). has begun to arise in my mind.

What does the arising of vairagya signify for a householder?

What is being told here, the speaker says, is that everyone's time is fixed. After sporting for a certain time, after fulfilling one's desires, vairagya ought to arise in the mind. This is what has always happened in the grihastha ashram in sanatan; this passage is its indicator.

Understand also why all this is being told, the speaker says. What is being told here is that the time of everyone is fixed. After sporting and the rest for a certain time, after fulfilling the kamanas, VairagyaThe path of complete renunciation and severe austerity — challenging for most, and one of two equally valid paths to liberation alongside devotional ecstasy (Rasa Bhakti). ought to arise in the mind. This is what has always happened in the grihastha ashram in sanatan. This passage is the indicator of that very thing.

What order of dharma, artha and kama does Sati's life show?

First Bhagavati Sati performed dharma-yukta karma — walking the path of dharma she performed tapasya, and for the fulfilment of her desires she did tapa in order to marry Bhagavan Sadashiva. Then her marriage took place. After dharma comes the earning of artha and the fulfilment of desires: after the marriage with Bhagavan Shiva she sported for many years and fulfilled her wishes — I want a house, I want to roam here, I want to roam there.

This is what is being told here, the speaker says: that Bhagavati Sati first performed dharma-yukta karma. Behaving in accordance with dharma, performing tapasya, she did tapa in order to marry Bhagavan Sadashiva for the fulfilment of her desires. Then her marriage took place. Walking on the path of dharma, she performed tapasya. After dharma comes the earning of artha and the fulfilment of kamanas — both these things happened there. After the marriage with Bhagavan Shiva, sporting for many years, she fulfilled her desires: I want a house, I want to roam here, I want to roam there. There are many charitras in this, he says, and their description will also be found in various tantra kathas, with a little of it in the Shiv Mahapuran.

Should one be content with the life partner one receives?

The same should happen with an ordinary householder, he says: this is what sanatan is teaching. After marriage one first performs dharma-yukta karma; performing tapa well, let Bhagavati grant grace; and remain content with the life partner obtained by prarabdha. One should not, in any manner, attempt to abandon them in order to cut one's prarabdha.

And with an ordinary grihastha human being too, the speaker says, this same thing ought to happen. This is what sanatan is teaching here: that after marriage and the rest, one first performs dharma-yukta karma. Performing tapa and so on well, let Bhagavati grant her grace. Whatever life companion, whatever life partner is obtained by PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., remain content with them. One should not in any manner attempt to abandon them in order to cut one's own prarabdha.

Why does a spouse behave the way they do?

The deeds and karmas of our previous births are such, the speaker says, and according to them we obtain our life partner. Their behaviour, which gives us pain or gives us comfort, is our own karma of a former birth. He gives the example bluntly: if one has got a wife who beats one morning and evening with a stick, then such must have been one's karma — perhaps in the past birth she was a cow and we were her master and beat her with a stick, and so in this birth such a wife is obtained.

Such are the deeds and karmas of our previous births, the speaker says, and according to them we obtain our life partner and life companion. Their behaviour, which gives us pain or gives us comfort — those are our karmas of a former birth. If one has obtained a wedded wife who beats one morning and evening with a stick, then such must have been our karma. It may be that in the past birth she was a Gau and we were her master and used to beat her with a stick — so in this birth such a stick-wielding wife will be obtained. And if men are unfeeling in this way, it may be that in a former age you were the mistress of a house whose household animals — of cows and bullocks it is said that the last birth in the animal state is that, and whichever masters serve them properly, in that very house they take birth as children. So if you did not rear them properly, if they were only milked, if they were not treated well, then in the next birth they will take birth as your husband or as your child, and will give you fitting pain. This is what happens, he says.

Should one leave a spouse if a shakti tells one to?

Where a husband has given pain, he says, nowadays the story is simply, leave at once. People twist their own minds in many ways — that some devi shakti is telling me that I should go with them. It is a very difficult situation, and these things too he has to hear. When people tell him, he says: it is only and only durbuddhi. There is no support from him in this; it is a very wrong deed. A husband too should try until the last state to remain with the wedded wife he married, and bear whatever pain comes. One should not abandon.

Where a husband has given pain, the speaker says, nowadays the story is simply different — leave at once. People twist their own minds in many ways: that such and such devi shakti is telling me that I should go with them. It is a very difficult situation, and these things too he has to hear. When people tell him, he says: it is only and only durbuddhi. There is no support from him in this. This is a very wrong deed. A husband too should try, until the last state, to remain together with the wedded wife he has married, and to bear whatever pain comes. One should not abandon. Even if the situation becomes very difficult, whatever they do wrong is their deed — one should not oneself abandon.

What happens to those who run from the marriage?

Sanatan teaches a right man and a right woman that in any circumstance the prarabdha is being cut by it, the speaker says. If you run, tomorrow you will have to undergo it again. In this birth it may be that by breaking the relation and marrying again you become happy — if it is written, you will become happy. But the balance that has been left over will produce the same episode again in the next birth. Until the balance sheet is balanced, one has to keep undergoing it; those who flee, both man and woman, have to undergo it.

A right man and a right woman — sanatan gives them this teaching, that in whatever circumstance, the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. is being cut by exactly this. If you run, then tomorrow you will certainly have to undergo it again. In this birth it may be that by breaking the relation and marrying again you become happy; if it is written, you will become happy. But the balance that has been left here, in the next birth the same episode will occur again. Until the balance sheet is balanced, one has to keep undergoing it. Those who flee, those who break the bond — both man and woman have to undergo it. It is not that men will not undergo it and only women will, or that a woman will escape by making a deceitful relation. It will not happen.

Where do the yamala and tantra granths come from?

It is here, at the point where vairagya arose, the speaker says, that all the tantra granths we read arise — Rudrayamala, Vishnuyamala, Brahmayamala, Bhairavyamala, all the yamala granths, and all the sixty-four granths, the mahagranths, connected with tantra. In some you will see Shakti uvach; in some Parvati uvach; in some Bhairavi uvach. All of these are Bhagavan Shiva in different swaroops giving the knowledge relating to tantra to Bhagavati Sati, or Bhagavati Parvati, or Bhagavati Bhairavi.

It is here, the speaker says, at the point where vairagya arose, that all the tantra granths we read come from — Rudrayamala, Vishnuyamala, Brahmayamala, Bhairavyamala, all the yamala granths, and all the sixty-four granths connected with tantra, the mahagranths — the whole detailed description of their origin. In some of them you will see Shakti uvach. In some comes Parvati uvach; in some comes Bhairavi uvach. All of these are Bhagavan Shiva in different swaroops, giving the knowledge relating to tantra to Bhagavati Sati, or Bhagavati Parvati, or Bhagavati Bhairavi.

What did Sati ask Shiva when vairagya arose?

Bhagavati asks how her further life should be lived now that vairagya has arisen. She puts the question to her own Shiva, who assumes a body at will and whose chitta is detached from bhoga through yoga: which is that gyan by which a jiva bound by vasana becomes freed at once?

Here too, when Bhagavati asks that vairagya has arisen in her mind, and in what manner then the further life should be lived — she puts the question to her swami, to her own Shiva, who assumes a body at will and whose chitta is detached from bhoga by means of yoga: which is that gyan by which a jiva bound by vasana becomes freed at once?

What did Shiva answer as the means of liberation?

Bhagavan Shiva explains that the mother of vigyan is bhakti of him alone, which gives both fruits, in the form of bhoga and of moksha. He declares bhakti to be the highest, and sets out nine kinds of bhakti — what we call navdha bhakti — saying that the Supreme can be worshipped in nine ways. Of that bhakti, apart from those nine, there are also many kinds.

Bhagavan Shiva explains it very well, the speaker says: the mother of vigyan is only my bhakti, which grants both fruits, in the form of bhoga and of moksha. He declares bhakti to be the highest here, and tells nine kinds of bhakti — what we call navdha bhakti — that the Param Pita Parameshwar can be worshipped in nine ways. Of that bhakti too there are many kinds besides those nine, described at great length. As it is put in the navdha bhakti: O Daksha Nandini, hear with love the description of the nine angas. In this same manner, the speaker says, we should perform our bhajan and the pujan of our own ishta and aradhya.

What are the nine angas of navdha bhakti?

Shravan — that is, listening — kirtan, smaran, sevan, dasya, archan, constant vandan of me, sakhya and atmasamarpan: these have been called the navdha bhakti. In simple words, nine angas have been accepted.

What is called sangopang upasana, the speaker says, is pujan done in due order, and people go astray in these matters, wondering whether to do this or that. If you listen in order there will be no difficulty. It is only if you leave something out and accept half the matter that difficulty arises, and confusion appears. So it is said: shravan, that is listening; kirtan; smaran; sevan; dasya; archan; constant vandan of me; sakhya; and atmasamarpan — these have been called the navdha bhakti. These are stated in simple words: nine angas have been accepted.

What is shravan?

One who, seated on an asana, with body and mind honouring my katha, kirtan and the rest daily, hears them joyfully with his own ears — that has been called shravan. The speaker tells listeners that those of them sitting comfortably and listening are performing bhakti of Bhagavan at that very moment; this is not entertainment. Of the nine angas of bhakti, the first is listening.

What is the meaning of shravan? One who, seated on an asana, with body and mind daily honouring my katha, kirtan and the rest, hears them with his own ears with gladness — that is called shravan. Those among you who are sitting comfortably and listening at this moment, the speaker says, are performing bhakti of Bhagavan. We are not doing entertainment here. What we are doing is shravan, and from this katha at least something will have been learned today. At the least it will have been understood how great the tyag of the Vidhata was, of Brahma, and what he wishes to teach us. Of the nine angas of bhakti, the first is listening, and remembering the katha. And how many people listen? Very few people listen to satsang and katha.

A man claiming Shamshan Kali siddhi recited the mantra mangled, having never done shravan

Everyone wants to do bhakti, but the trouble is what they mean by it — pick up the mala and rattle off the japa. The speaker recounts a man in a group who thundered at him, saying, you do not know, we have accomplished Shamshan Kali. He replied that he had not accomplished even ordinary Kali. Told to watch the man's video, he watched it, and says the mantra recited there was mangled to shreds — Kali's mantra reduced to nothing.

The trouble, the speaker says, is with what people take bhakti to be: pick up the mala, rattle off the japa here. He recounts one man who, in a group, thundered at him: you do not know, we have accomplished Shamshan Kali. He replied: Maharaj ji, for our part not even ordinary Kali has been accomplished, and you speak of Shamshan Kali. The man said, watch my video. Another man had earlier sent him the link to that video. After hearing the mantra that was recited there, he says, laughter could not be stopped — what is to be said. The mantra of Kali was torn to shreds. So, he says, listening with our own ears is the first thing.

What is kirtan?

Of kirtan it has been said that one who, contemplating my divine persons and deeds and the rest, utters them aloud with his own voice — that itself has been called kirtan; he performs bhajan.

How is kirtan to be done? Of kirtan it has been said: one who, contemplating my divine persons and my deeds and the rest, utters them with his own voice in a loud tone — that itself is called kirtan, and he performs bhajan. The speaker illustrates it with the bhajans we sing. If we are singing of Ram ji, then we first hear the katha of his birth; there are many beautiful kirtans of the birth, and we listen to them. Thereafter the katha of his acts, of the slayings he performed and the end he made of the rakshasas; and the katha of his marriage to Bhagavati Sita. All of these we sing in bhajan. That is bhajan and kirtan.

What are smaran and seva?

For smaran it is said that you do not need to look at the clock — keep remembering him always. From the time the sun rises until you sleep, keep doing his dhyan and smaran according to your capacity. Seva means that, keeping in view the favourable time and keeping restraint over one's senses, seva is done through the karma indriyas — seva of Bhagavan, seva of the divine form.

After that comes smaran. For smaran it has been said that you have no need to look at the time; keep remembering him always. In this there is no need to look at the clock. From the time the sun has risen until you do not sleep, keep doing his dhyan and smaran according to your capacity. And what is the meaning of seva? Seva means that, keeping in view the time that is favourable and keeping restraint over one's senses, seva should be done through the karma indriyas. Let seva of Bhagavan be done, let seva of the divine swaroop be done — that is seva.

What is dasya bhava, and why do saints call it shudra bhava?

Whatever has been obtained, understanding that Bhagavan is our swami and we are his dasa, and that this is only what he has given, and that being a dasa we are merely enjoying it — those who enjoy any material thing of theirs with that understanding are said to have dasya bhava. This same dasya bhava, the speaker says, we call shudra bhava; many saints call it shudra bhava. Shudra means one who serves — so whoever is serving Bhagavan should consider himself a shudra and never take pride.

Whatever has been obtained, understanding that this Bhagavan is our swami and we are his dasa, and that this is only and only what he has given, and that we, being dasas, are merely enjoying it — those who, understanding it so, enjoy any material thing of theirs, are said to have dasya bhava. This same dasya bhava, the speaker says, we call shudra bhava; many saints call it shudra bhava. It is said that a bhakta who is a shudra is a shudra — but understand what shudra means: one who serves. So whoever is serving Bhagavan should consider himself a shudra and never take pride. By this, abhiman will not arise. Where pride comes within — by saying brahmin, one takes great pride in oneself: that we are endowed with brahma tej, that we are performers of gayatri, that we perform purashcharan of mantras, that we resort to many, many tirthas, that we are brahmins.

What happens to one's gati when the pride of being a brahmin arises?

Where that feeling has come, the speaker says, your gati has stopped there. But saying shudra, shudra, will not bring a feeling of lowness within oneself — one knows one is a shudra, a servant. Whose servant? A servant of Jagdamba. As long as this dasya bhava remains, he is the swami: I am the sevak, you are the swami. And who is the sevak? A shudra, arisen from the feet, who serves the feet and desires the dust of the feet — so we are dasya.

Where that feeling has come, the speaker says, your gati has stopped there. But by saying shudra, shudra, shudra, a feeling of shudrata will not come within oneself — one knows: we are shudra, we are servants. Whose servants? Servants of Jagdamba. So as long as this dasya bhava remains, so long he is the swami. I am the sevak, you are the swami — and who then is the sevak? A shudra, arisen from the feet, one who serves the feet, who desires the dust of the feet. So we are dasya. If the word shudra is destroying pride within you, he says, that is a very good thing.

What are archan and vandan, and what restriction applies to women?

Thereafter, one who, making himself a servant, performs the pujan of Bhagavan with the sixteen upacharas, that has been called archan. Sashtang pranam — the man who makes sashtang pranam touching the ground with eight limbs — that and the like has been called vandan. The speaker states the restriction plainly: women should not touch their chest to the ground; in the shastras it has been forbidden for them. Men should make full sashtang pranam.

Thereafter, one who makes himself a servant and performs the pujan of Bhagavan with the sixteen upacharas — that has been called archan. Sashtang pranam: the man who makes sashtang pranam touching the ground with eight limbs — that and the like has been called vandan. Women should not touch their chest to the ground; in the shastras this has been forbidden for them, the speaker says. Men should make full sashtang pranam.

What are sakhya bhava and atmasamarpan?

Sakhya bhava is: whatever is happening, mangal or amangal, good or bad, no matter — we are taking it all as good; whatever you are doing, it is happening by your will. Atmasamarpan is that if Bhagavan gives us a crore, out of that crore we give back to him 99 lakh 99 thousand 999 rupees, and one rupee upon ourselves. But the speaker says this does not mean building temples and decorating Bhagavan day and night — it means jeev seva, spending what Bhagavan gave wherever there is need for the uplift of sanatan and for the welfare of sanatani jeevs.

In bhakti, what has been called sakhya bhava? That whatever mangal and amangal is happening, be it good or bad, no matter — we are taking it all as good. Everything is fine; whatever you are doing you are doing, it is happening by your will. That is the sakhya bhava, the bhava of a sakha. And whatever I am obtaining: if Bhagavan is giving us a crore, then out of that crore we give back to him 99 lakh 99 thousand 999 rupees, and one rupee upon ourselves. The sense is that all of it is dedicated to you; what you give, we spend upon you. But its meaning is not, the speaker says, that we build a temple and decorate Bhagavan day and night. No — it is jeev seva: wherever there is need, for the uplift of our sanatan and for the welfare of the jeevs, of the sanatani jeevs, there we apply what Bhagavan has given. This is atmasamarpan. This was told as the ninth anga of bhakti.

What is meant by sangopang bhakti?

Shiva says: O dear one, in this manner my sangopang bhakti is the highest of all. Sangopang means contemplating one's aradhya in each of these nine ways. If it is Shiva, then all of it is done about him — one thinks of him, does his kirtan, does japa of his mantra, does his pujan with the sixteen upacharas, holds everything as given by him, dedicates everything to him, makes sashtang pranam to him. But this in no way means, the speaker says, that if we do this for him we will not do it for Ganpati or for Bhagavati.

All these things, bhoga and moksha, should be done together, and so Shiva says: O dear one, in this manner my sangopang bhakti is the highest of all. What then is the meaning of sangopang? These nine kinds of bhakti, in every way, with the contemplation of one's own aradhya in it. Now if it is Shiva, then in these nine ways everything will be done about him alone: we shall think of him, do his kirtan, do the japa of his mantra, do his pujan with the sixteen upacharas, hold everything as given by him and dedicate everything to him, make sashtang pranam to him. Its meaning is nowhere that if we do it for him we shall not do it for Ganpati ji or for Bhagavati. This matter too should be understood.

How should one proceed in the tantra kshetra with material desires?

Those who go into the tantra kshetra, who have to do mantra japa and have material desires, must proceed in an ordered manner, the speaker says — and it should be so: there is the devi panchayatan or the panchayatan of other devatas, and pujan happens in a panchayat. He has clarified before that our aradhya is like our husband — whether you are a woman or a man — and just as a pativrata woman gives her husband comfort in every way.

Those who go into the tantra kshetra, who have to do mantra japa and the rest and have bhautik kamana, there you have to proceed in an ordered manner, the speaker says — and one ought to proceed so. There is the devi Panchayatana or the panchayatan of other devatas; pujan is done in a panchayat. He says he has clarified this matter before too: that the one who is our aradhya is like our husband. Whether you are a woman or a man — just as a pativrata woman gives her husband comfort in every way. And in what ways has she been called one who gives comfort? That when skill is to be given in some work, she should have the intellect and the wisdom of it; when she works in the house, she should be like a maidservant; and when she goes to the bed, she should be like Rambha. In this way the qualities of a wife have been described.

Which bhava goes to the ishta and which to the other devatas?

In the same way, when you serve your aradhya, where you are to keep dasya bhava and where sakhya bhava — all these bhavas should be kept toward your chief aradhya, the one in whom your mind is set. With all the rest we keep a feeling of ordinary samarpan and do their ordinary pujan, just as with the husband as chief one keeps such conduct with everyone else — with the parents-in-law, the brother-in-law, the sister-in-law and so on. Therefore one should never think that we will worship one deva only.

In the same way, when you serve your aradhya, where you are to keep dasya bhava and where sakhya bhava — all these bhavas should be kept toward the chief aradhya, the one who is your aradhya and in whom your mind is set. And with what feeling shall we deal with all the rest? With all the rest we keep a feeling of ordinary samarpan and do their ordinary pujan. Just as, with the husband as the chief, one keeps such thought and conduct with everyone else — with the parents-in-law, with the brother-in-law, with the sister-in-law, whoever it may be, in that manner. Therefore one should never think that we shall worship one deva only.

When does the worship of one deva alone become possible?

That comes further on, the speaker says. When, performing all these karmakand in an ordinary way, the kamanas begin to be freed from your mind, when it makes no difference to you what good or bad is happening, when you rise above all of it — then everywhere you will see the very one you worship. Then you need not worry about Krishna or Kali, that we shall worship only Krishna. Bind him in any one form: if he is mother, keep him in the form of mother; father, in the form of father; sakha, as sakha; guru, in the form of guru.

How will it come about? When you, performing all this karmakand and the rest in an ordinary way, find that the kamanas begin to be freed from your mind, that it makes no difference to you what good or bad is happening, that you rise above all of it — then everywhere you will see the very ones whom you worship. Then you will have no need to worry about Krishna or Kali, that we shall worship only Krishna. Bind them in any one form: if she is mother, keep her in the form of mother; if father, keep him in the form of father; if sakha, keep him as sakha; if guru, keep him in the form of guru.

In what bhava are Radha and Krishna held?

Some serve Shri ji, Bhagavati or Krishna in dasya bhava, some in sakha bhava; some hold Bhagavati in the bhava of a sakhi; some in the form of a son, giving the affection due to a son. In the same way, the speaker says, we serve them in the form of guru and hold them to be Mahakaul: that Radha Rani is Shiva himself in that swaroop, and Bhagavan Krishna is the swaroop of Bhagavati Parvati, the swaroop of Bhagavati. In that swaroop we hold them as Mahakaul — so for us they became our Gurudev and Guru Maa.

For us, the speaker says, as when you perform the seva of Shri ji, or the seva of Bhagavati, or the seva of Krishna ji — someone does it in dasya bhava, someone in sakha bhava. Some hold Bhagavati in the bhava of a sakhi. There are many, many kinds of bhava. Some hold him in the form of a son and give the affection due to a son. In the same manner we serve them in the form of guru, and hold them to be Mahakaul — that Radha Rani is the swaroop of Shiva himself, and that Bhagavan Krishna is the swaroop of Bhagavati Parvati, the swaroop of Bhagavati. In that swaroop we hold them as Mahakaul. So for us they became our Gurudev and Guru Maa. In this same manner one should join every single bhava of one's own.

What else did Shiva teach Sati besides bhakti?

In this manner Bhagavan Shiva explained bhakti very well to Bhagavati Sati, with all five angas, together with tantra shastra and yantra shastra; and thereafter all the other shastras — vaidya shastra, jyotish shastra, samudrik shastra. He described all of them. It is on account of these very things, the speaker says, that wherever we read them, there appears Shiv vach, Sati vach, Durga vach, Parvati vach, or Bhairav-Bhairavi vach.

In this manner Bhagavan Shiva explained bhakti very well here to Bhagavati Sati, with all five angas, and tantra shastra and yantra shastra. After that, all the other vaidya shastra, jyotish shastra and samudrik shastra — he described all of these. And it is on account of these very things that, wherever we read them, there appears Shiv vach, Sati vach, or Durga vach, Parvati vach, or Bhairav vach, Bhairavi vach. In this manner Bhagavan Shiva, taking Bhagavati Jagdamba into the yoga marga and the bhakti marga and the rest, described all these things.

How did Narad raise the question of the separation?

Narad asks in what manner the separation came about between Bhagavati Sati and Shiva. Brahma says such a thing can never happen, that the two of them should be separated — the two are one and the same. But the leela has been placed there, following the ways of loka vyavahar.

From here, the speaker says, begins the katha about which listeners keep asking: when Ram ji was manifest there and Sati ji acted as she did toward him, how then did Vishnu come to be there? This whole question stays in the mind, so hear how it came about. When NaradaA celestial sage and recurring listener/questioner figure across Puranic literature. asked in what manner the separation came about between Bhagavati Sati and Shiva — Bhagavan Brahma says such a thing can never happen, that the two of them should be separated; the two are one and the same. But the leela has been placed there, following the ways of loka vyavahar.

Where did Shiva and Sati meet Shri Ram?

Wandering in many places, Bhagavati Sati and Bhagavan Shiva reached a place called Dandakaranya, where at that time the Treta yuga was running on the earth, and Bhagavan Shri Hari Vishnu was present there in Dandakaranya in the avatar of Ram. Sita had already been abducted, and in distress he wandered from place to place calling out, O Sita, O Sita. Bhagavan Shiva with Sati was roaming the earth mounted on the bull.

Then Brahma said that, wandering in many places, Bhagavati Sati and Bhagavan Shiva reached a place called Dandakaranya. There at that time the Treta yuga was running on the earth, and Bhagavan Shri Hari Vishnu was present there in Dandakaranya in the avatar of Ram. Sita ji had already been abducted, and being distressed he wandered from place to place saying, O Sita, O Sita. So he was doing this, and Bhagavan Shiva, with Sati ji, was roaming the earth mounted upon the vrishabh.

What alarmed Sati when Shiva bowed to Ram?

When Shiva saw Shri Ram, he made pranam, bowing his head. At this Sati became greatly troubled — it is a leela. She said: O Dev Dev, O Parabrahma, O Sarvesh, O Parameshwar, Brahma and Vishnu serve you; you are worthy of pranam from all, everyone makes pranam to you, everyone meditates on you; you alone are the nirvikar and supreme Prabhu to be known with effort through the Vedanta shastra. Then who are these two? Their appearance looks greatly distressed; both are brave, but they seem to be in great sorrow. Why, seeing this eldest one who is like a blue lotus, did you become so full of joy and, so praising him, make him pranam?

When Bhagavan Shri Ram was seen, on seeing him Bhagavan Shiva made pranam, bowing his head. When he made pranam, Sati ji became greatly troubled here. It is a leela, the speaker notes. She said: O Dev Dev, O Parabrahma, O Sarvesh, O Parameshwar — Brahma and Vishnu perform your service. You are worthy of pranam from all; everyone makes pranam to you; everyone meditates on you. You alone are the nirvikar and supreme Prabhu, to be known with effort through the Vedanta shastra. Then who are these two? Their appearance looks greatly distressed. These two are brave, yet they seem to be in great sorrow. But why, seeing this eldest purush who is like a blue lotus, did you rise up so overwhelmed with joy, and so full of praise make him pranam? This is the katha that comes here.

What did Shiva answer about why he bowed?

Bhagavan Shiva said: O Sati, I speak the truth; there is no chhal of any kind in them. It is by the effect of a boon that I made pranam to them with respect. The speaker says that if listeners understand this subject well today, then all the upside-down talk about Shiva and Vishnu — who is greater, Shiva or Vishnu — the whole concept will become clear, and they will never again be able to make a distinction between the two.

Then Bhagavan Shiva said: O Sati, I am speaking the truth. In them there is no chhal of any kind. It is by the effect of a boon that I made pranam to them with respect. Now what is this boon, how is it? If all of you who are listening understand this subject well today, the speaker says, then the whole upside-down talk about Shiva and Vishnu — who is greater, Shiva or Vishnu, how they ask about them — the whole concept will become clear. You will never be able to make a distinction between the two, he says, if you understand this whole subject in the Shiv Puran.

To whom should the explanation of Shiva bowing to Ram be given?

Those who are half-read raise such questions, the speaker says. If some wicked person puts such questions and it seems to you that an attempt should be made to explain it to him properly, that he too is a bhakta and should be told the truth, then place the subject before him. Otherwise let it go — there is then no need to speak; brother, go your way. Your own mind should be clear on it and your intellect unstained.

Where the subject must be placed, the speaker says, your mind should be clear on this matter and your intellect unstained. Those who are half-read raise these questions. But if some wicked person puts such questions, and it seems to you that yes, an attempt should be made to explain it to him properly, that he too is a bhakta and should be told the truth — then place the subject before him. Otherwise let it be. Then there is no need to speak: brother, go your way. Bhagavan Shiva then tells her that this Bhagavan Shri Narayana has at this time been born in the Suryavansh: the elder by the name of Shri Ram, the younger Lakshman. And this state has come about because Ravana has taken her away. For the protection of the sadhu purushas and the destruction of the wicked he has taken avatar.

How did Sati come to test Shri Ram?

Bhagavati Sati is not fully able to believe that one who wanders about calling out, Sita, Sita, could be Narayana himself. Shiva says: if you do not believe my words, then go with your own intellect and test Shri Ram; by this your delusion will be removed. Do as you think proper — until then we shall sit beneath this vat tree. She then takes the very form of Sita and goes.

Bhagavati Sati is not fully able to believe, the speaker says, that Bhagavan Shiva himself should be saying a thing of this kind — and that one who wanders about calling out, Sita, Sita, could ever be Narayana himself. Then Shiva said: if you do not have belief in my words, in my statement, then go with your own intellect and take the test of Shri Ram ji. By this your delusion will be removed. Do as you think proper; until then we are sitting beneath this vat tree. So he speaks. Then Bhagavati Sati begins to think in what manner she should test him. Then she takes the very form of Sita ji and goes.

How did Shri Ram receive her?

When she appeared before Ram to test him, Shri Ram, best of the Raghukul, smiled, made pranam to her and said: O Sati Mata, salutations to you. Tell me lovingly where Shiva has gone, and why you have come alone into the forest without him. And why have you abandoned your own form? Please be gracious and tell me the reason. At this Bhagavati Sati was astonished and, remembering Shiva's words, became greatly ashamed.

When Bhagavati Sati went to test Ram ji and appeared before him, Bhagavan Shri Ram, best of the Raghukul, smiled, made pranam to her, and said: O Sati Mata, salutations to you. Tell me lovingly where Shiva has gone, and why have you come alone into the forest without him? And why have you abandoned your own form? Being gracious to me, tell me this reason. When he spoke thus to Bhagavati Sati, she became astonished. She began to remember Shiva's words and became greatly ashamed, saying that Shri Ram ji is the very form of Vishnu — and she was glad of it too.

Why does the Shiv Mahapuran account differ from the Manas?

She tells Ram that Shiva with his attendants came into the forest while roaming the earth, saw him with Lakshman engaged in the search for Sita and afflicted with separation, made pranam to him and went; that praising his Vaishnavi mahima he sits under the vat tree with great joy, having become overwhelmed without even seeing his four-armed Vishnu form; and that hearing his words a doubt arose in her mind, so with his permission she came to test him. The speaker notes that in the Ramcharitmanas and the rest the subject is different there, because there matters connected with Bhagavan Vishnu have been placed, so that katha is different; this is the Shiv Mahapuran, so it is set down according to this.

She told him that Shiva, with his attendants, came into the forest while roaming the earth. Seeing him together with Lakshman, engaged in the search for Sita, afflicted with separation and sorrowful in mind, he made pranam to him and went. Praising his Vaishnavi mahima he sits under the vat tree with the greatest joy. Without even seeing his four-armed Vishnu form he became overwhelmed with joy, and seeing this pure form he obtained great joy. And hearing his words, a delusion arose in her mind, so taking his permission she has come to test him. In the Ramcharitmanas and the rest the subject there is different, the speaker says, because there matters connected with Bhagavan Vishnu have been placed, so the katha there is different. This is the Shiv Mahapuran, so here it has been set down according to this. People cannot understand this very point, and then they are troubled — how can it be so, there it was said thus.

Which chapter does Shri Ram cite in his answer?

Sati asks Ram to tell her how he came to be worthy of Shiva's vandana, and to free her from doubt. Ram was greatly pleased, remembered Shiva, and without going near him described his mahima inwardly and then spoke. Read it, the speaker says, in the twenty-fifth adhyaya of the Rudra Samhita of the Shiv Mahapuran. When you know this subject, all the calumny that has been spread — that Krishna is supreme, that Vishnu's avatar came from Krishna, all that the Vaishnava people say — will become clear to you.

Bhagavati Sati asks: please tell me how you became worthy of Shiva's vandana. Free me from this doubt. Hearing this, Ram ji was greatly pleased. He remembered Shiva, and having remembered him, Bhagavan Raghav did not go near Shiva but described his mahima inwardly in his own mind, and then spoke. Read this, the speaker says, in the twenty-fifth adhyaya of the Rudra Samhita of the Shiv Mahapuran. And when you come to know this subject, all the calumny that has been spread — that Krishna is supreme, that the avatar of Vishnu came from Krishna, and what these people who make so much of dharma, the Vaishnava people, say, that the Vaishnava position is such and such — all this will become clear to you.

What did Shiva have Vishwakarma build in his own dham?

Shri Ram says that in ancient times Bhagavan Shambhu once called Vishwakarma — Tvashta Rishi Vishwakarma — in his own param dham. Where did he call him? Listen very attentively, the speaker says: Shiva called him in his own gaushala, in his dham. A gaushala is present in Shiva's loka. There in the gaushala he told Vishwakarma to build a very beautiful bhavan, and had a most excellent sinhasan made in it; and upon that sinhasan, for the removal of obstacles, Bhagavan Shankar had a chhatra made by Vishwakarma, which was most divine, excellent for all time and supremely wonderful.

Bhagavan Shri Ram says that in ancient times, at one time, Bhagavan Shambhu in his param dham called Vishwakarma ji — Tvashta Rishi Vishwakarma. Where did he call him? Listen very attentively, the speaker says: Shiva called him in his own dham, in his own gaushala. A gaushala is present in the loka of Shiva. Calling him there in the gaushala, he told Vishwakarma to build a very beautiful bhavan. He had a bhavan built in great detail by Vishwakarma, very beautiful, and had a most excellent sinhasan constructed in it. And upon that sinhasan, for the removal of obstruction, Bhagavan Shankar had a chhatra made by Vishwakarma, which was most divine, excellent for all time, and supremely wonderful.

Who was invited to that assembly?

Bhagavan Shiva quickly summoned Indra, all the siddhas, gandharvas, nagas and all the updevas — updeva meaning the pitrs and pishachs, who were all present there. All the Vedas, agamas and shastras, all the sons of Brahma, the munis, the apsaras, and all the devis together with all things were invited. Besides these, the auspicious sixteen maidens each of the devatas, the rishis, the siddhas and the nagas were also summoned.

After that Bhagavan Shiva quickly called there Indra, all the siddhas, the gandharvas, the nagas and all the updevas. UpadevaA category of subordinate or lesser divine beings ranked below the principal deities — ancestors (Pitrus) are classified under this category. means the Pitr and the Pishach — all of them were present there. All the Vedas, agamas and shastras, all the sons of Brahma, the munis, the apsaras and all the devis, together with all things, were invited. Besides these, the auspicious sixteen maidens each of the devatas, the rishis, the siddhas and the nagas were also summoned.

Who are the Shodash Matrikas?

These are the Shodash Matrikas, ordinarily worshipped as one set — Gauri, Sacha, Padma, Savitri, Medha, Jaya and the rest are worshipped. But besides those, the speaker says, the sixteen maidens under the Mahavidyas and under the kulas are also established separately as Shodash Matrikas. He says he does not know whether others describe this or not, but will state the little he knows, because he has knowledge of two or three: of Bhagavati Mahabhagavati Vindhyavasini, whose pujan is done in three forms according to three kulas — he knows his own kula, and has a little knowledge of other kulas as well.

These are the Shodash Matrikas, the speaker says — those whom we ordinarily worship as one set. Apart from them, when we take up this subject, he says he does not know whether other people describe it or not; he has no information on that, but will tell the little he knows, because he has knowledge of two or three. One is Bhagavati Mahabhagavati Vindhyavasini: her pujan is done in three forms, according to three kulas. He knows the kula he himself belongs to, and has a little knowledge of the other kulas as well. The Shodash Matrikas are ordinarily all worshipped in one form — Gauri, Sacha, Padma, Savitri, Medha, Jaya: the pujan of all these is done. But the sixteen maidens under the Mahavidyas and under the kula are also established separately in the form of Shodash Matrikas. All of them, however many there were, were separately summoned there — such is the description.

How was the abhishek material assembled?

Many kinds of festivity were held by them. Bhagavan Shankar had his attendants bring, together with all the aushadhis, the substances fit for a raj abhishek — whatever the dravya of a raj abhishek is — and from all the tirthas that there are, five kalashas each filled with water, and divine materials. There the Veda mantras were recited in a very loud voice. Thereafter Shiva called Shri Hari from Vaikuntha dham, because Vishnu had performed such bhakti of Mahadev that Mahadev remains pleased with him.

Then many kinds of utsav were held by them. Together with all the aushadhis, the substances fit for a raj abhishek — whatever the dravya of a raj abhishek is — and from all the tirthas that there are, five kalashas each filled with water, and divine materials: all these Bhagavan Shankar had brought by his attendants. There the Veda mantras were recited in a very loud voice. And after this, because of the bhakti Bhagavan Shri Hari Vishnu had performed, with which Mahadev is pleased, he called Shri Hari from Vaikuntha dham — called him into his own gaushala, where he had had the divine loka constructed.

What did Shiva do for Shri Hari at that assembly?

At a shubh muhurta, seating Vishnu on the most excellent sinhasan, Mahadev himself lovingly adorned him with all kinds of ornaments. Binding a lovely mukut on his head and performing the utsav and mangalachar, Maheshwar himself performed the abhishek of Shri Hari in the Brahmanda Mandap. And he gave him all that aishwarya which he does not give to others — Bhagavan Mahamaheshwar Shiva gave his entire aishwarya to Narayana. After that Bhagavan Shambhu, who is himself independent, performed the stavan of Shri Hari and made his own paradhinata known everywhere.

At a shubh muhurta, seating Vishnu upon the most excellent sinhasan, Mahadev himself lovingly adorned him with all kinds of ornaments. Binding a lovely mukut upon his head and performing the utsav and the mangalachar, Maheshwar himself performed the abhishek of Shri Hari in the Brahmanda Mandap. And he gave him all that aishwarya which he does not give to others. Bhagavan Mahamaheshwar Shiva gave his entire aishwarya to Narayana. And after that Bhagavan Shiva, Bhagavan Shambhu, who is himself independent, performed the stavan of Shri Hari, and made his own paradhinata known everywhere.

What is bhakta-paravashata as shown here?

Understand what this matter is, the speaker says. Bhagavan Shiva first performed the abhishek of Bhagavan Narayana, and thereafter himself accepted his own paradhinata. Bhakta-paravashata — that is, Bhagavan Narayana performed such great bhakti of him. It is said that Bhagavan is in the control of his bhakta; this is the fruit of bhakti. Bhagavan Narayana performed such wonderful bhakti toward Bhagavan Shiva that Narayana is called the greatest bhakta of Shiva. And here Bhagavan Shiva is performing bhakti of him.

Understand what this matter is, everyone, the speaker says. Bhagavan Shiva first performed the abhishek of Bhagavan Narayana, and thereafter himself accepted his own paradhinata. Bhakta-paravashata: that is, Bhagavan Narayana performed so much bhakti of him. It is said that Bhagavan is in the control of his bhakta — so see, this is the fruit of bhakti, that Bhagavan Narayana performed wonderful bhakti toward Bhagavan Shiva, and for such bhakti Narayana is called the greatest bhakta of Bhagavan Shiva. So here Bhagavan Shiva is performing bhakti of him. He gave him so great an honour, performed his raj abhishek, and thereafter accepted his bhakti and made it manifest before everyone.

What order did Shiva give to Brahma about Vishnu?

Bhagavan Mahamaheshwar Shiva says to Brahma — whose other name is Lokesh: O Lokesh, from today, by my order, this Vishnu, Hari, has himself become worthy of my vandana. Let all people hear this. O Tat, along with all the devatas and the rest, make pranam to this Shri Hari; and let these Vedas, by my order, describe this Shri Hari just as they describe me. The speaker stresses that Shiva himself is saying this, not he — Shiva is here giving the command that those who accept Shiva must all perform the pujan of Vishnu, and is doing it himself as well.

What did Bhagavan Mahamaheshwar Shiva say here? He is speaking to Brahma — and another name of Brahma is Lokesh. He said: O Lokesh, from today, according to my order, this Vishnu, Hari, has himself become worthy of my vandana. Let all people hear this thing. Shiva is saying it, the speaker stresses, not we. Shiva is saying: let all people hear this thing. O Tat, along with all the devatas and the rest, make pranam to this Shri Hari, and let these Vedas, by my order, describe this Shri Hari just as they describe me. Bhagavan Shiva here gives this command: that those who are to accept Bhagavan Shiva must all perform the pujan of Bhagavan Vishnu. And he is doing it himself as well.

Who bowed to Shri Hari after Shiva's order?

Shri Ram then says to Mata Sati that Rudra Dev — the giver of boons, affectionate to his bhaktas, whose mind was pleased by Vishnu's bhakti — having said this, himself made pranam to Garuda-dhwaj Shri Hari. Thereafter Brahma and all the devatas, rishis, munis and siddhas performed the vandana of Hari, and greatly pleased, the bhakta-vatsal Maheshwar granted Shri Hari a great boon before the devatas.

Then Shri Ram ji said to Mata Sati that Rudra Dev — the boon-giver, affectionate to his bhaktas, whose mind was pleased by Vishnu's bhakti — having said this, himself made pranam to Garuda-dhwaj Shri Hari. Thereafter Brahma and all the devatas, rishis, munis and siddhas performed the vandana of Hari. And greatly pleased, the bhakta-vatsal Maheshwar granted Shri Hari a great boon before the devatas.

What was the boon Shiva granted Shri Hari?

Maheshwar says: by my order you shall be the karta, palak and sanharak of all the lokas, the giver of dharma, artha and kama, and the punisher of those who do injustice. From these three lines, the speaker says, understand what has been said in the Vishnu Purana and in the other Vaishnava puranas — that Bhagavan Vishnu is everything, and why: because here Mahamaheshwar has already given a boon. According to this boon, whenever another kalpa comes, in all such brahmandas as may be made, Bhagavan Vishnu will be supreme.

Maheshwar is saying: by my order you shall be the karta, the palak and the sanharak of all the lokas, the giver of dharma, artha and kama, and the one who punishes those who do injustice. From these three lines that have been spoken, the speaker says, understand what has been said in the Vishnu Purana or in whatever other Vaishnava puranas there are — that Bhagavan Vishnu alone is everything. Why is it so? Because here Mahamaheshwar has already given a boon. According to this boon, whenever another kalpa comes — one kalpa passes, a second kalpa passes, as many kalpas as there are, as Brahma's srishti changes — understand that in whatever brahmandas may then be made, in all of them Bhagavan Vishnu will be supreme.

What is the Mahavishnu pada?

Now by his order Brahma too will be produced, Vishnu too will be produced, and Rudra too will be produced. He has now become Mahavishnu. This is the pada we contemplate and speak of, the speaker says, when we ask which pada the Mahavishnu pada is. He says he is stopping in the middle to explain it so that the distinction listeners hold in their minds is removed — how Vishnu became supreme in the Vishnu Purana, and how Vishnu produced Rudra, when here Rudra is Mahamaheshwar himself.

Now by his own order Brahma too will be produced, Vishnu too will be produced, and Rudra too will be produced. He has now become Mahavishnu. This is the pada we contemplate and speak about, the speaker says, when we ask which pada the Mahavishnu pada is. He says he is stopping in the middle to explain this so that the distinction listeners hold in their minds is removed — how in the Vishnu Purana Vishnu became supreme, how Vishnu produced Rudra, when here Rudra is Mahamaheshwar himself; because Mahamaheshwar is giving the command for this leela, giving the authority, and has already given the blessing.

What will Maheshwar and Bhagavati do in the Vaishnava kalpas?

When that kalpa of theirs runs, where Bhagavan Narayana has received the command, blessing and boon to display his supremacy, then there Maheshwar Shiva will contemplate him; the Rudra who is produced will contemplate him; and Bhagavati too, who is the param Vaishnavi Mahamaya, will hold Narayana to be everything — because here Bhagavan Shiva has given the order and has given him everything, his whole aishwarya. Shiva then says: you will be endowed with great strength and valour, jagat-pujya, Jagadishwar, and in some places unconquerable even by me — that is, even we shall not be able to defeat you.

Now when that kalpa of theirs runs, where Bhagavan Narayana has been given the command, the blessing and the boon in order to display his supremacy there, then there Maheshwar Shiva will contemplate him. The Rudra who is produced will contemplate him. Bhagavati too, who is the param Vaishnavi Mahamaya, will hold Narayana to be everything — because in a way the order has been given here by Bhagavan Shiva, and everything has been given to him, his whole aishwarya has been bestowed on him. Then Shiva says: you will be endowed with great strength and valour, jagat-pujya, Jagadishwar, and in some places unconquerable even by me — that is, even we shall not be able to defeat you. As for the Mahasudarshan, the speaker breaks off, leave that subject; we shall tell it later, we keep some things in reserve for now.

Which three shaktis did Shiva give Vishnu?

Bhagavan Shiva says: receive from me the three kinds of shakti that I give. They are — the siddhi of ichha and the rest; the shakti of manifesting many kinds of leela; and the shakti of remaining eternally independent in the three lokas. Bhagavan Shiva gave these here to Bhagavan Shri Narayana.

Then Bhagavan Shiva says: receive from me the three kinds of shakti that I give. Which three shaktis is Bhagavan Shiva giving here? The siddhi of ichha and the rest; the shakti of manifesting many kinds of leela; and the shakti of remaining eternally independent in the three lokas. Bhagavan Shiva gave these here to Bhagavan Shri Narayana.

What further promises did Shiva make to Vishnu?

He says: O Hare, those who bear enmity toward you will certainly be punished by me with effort. O Vishnu, I shall grant the highest moksha to your bhaktas. Receive this maya as well — the maya whose warding off is difficult even for the devatas and the rest, and being deluded by which this world will become inert. He is placing even his own maya under Vishnu, the speaker says: Bhagavan Shiva is making Bhagavan Narayana everything of everything here.

Hear what he says further. O Hare, those who bear enmity toward you will certainly be punished by me with effort. O Vishnu, I shall grant the highest moksha to your bhaktas. Receive this maya as well. He is placing even his own maya under him, the speaker notes. Receive this maya, whose warding off is difficult even for the devatas and the rest, and being deluded by which this world will become inert. Bhagavan Shiva is making Bhagavan Narayana everything of everything here.

How did Shiva describe the places of Vishnu, Brahma and Rudra?

Shiva says: O Hare, you are my left arm and the Vidhata is my right arm. You will be the producer and sustainer of this Vidhata as well. The Rudra who is the form of my heart — he is myself, in this there is no doubt; and that Rudra is certainly worthy of worship for you and for Brahma and the other devatas. Remaining here, perform many kinds of leela, and by various avatars especially sustain the entire world.

Now what does he say here: O Hare, you are my left arm, and the Vidhata is the right arm. You will be the producer and the sustainer of these Vidhata as well. The Rudra who is the form of my heart is myself; in this there is no doubt. And that Rudra is certainly worthy of worship for you and for Brahma and the other devatas. Remaining here, perform many kinds of leela and, through various avatars, especially sustain the entire jagat. This supremely majestic and utterly resplendent place of yours in my loka —

What is Golok dham, and what is the Narsingh Mehta story told about it?

Asking which dham those who worship the Krishna swaroop of Shri Hari Narayana go to, the speaker answers: Golok dham. He tells the charitra of the bhakta Narsingh Mehta, the famous saint of Gujarat, who worshipped Bhagavan Shiva and kept a fast for seven days. After seven days Shiva appeared and asked what boon he wanted. Narsingh Mehta said: give me what is dear to you. He was a bhakta of Shiva. Taking him in his lap, Bhagavan Shiva went to the param dham, where on the night of Sharad Purnima the maharas was going on, and he placed Narsingh Mehta in the pitambari of Bhagavan Narayana.

Now listen attentively, the speaker says: those who perform the upasana of the Krishna swaroop of Bhagavan Shri Hari Narayana — which dham do they go to? Golok dham. They go there. There is the charitra of the bhakta Narsingh Mehta, the famous saint of Gujarat, in which he performed upasana of Bhagavan Shiva and remained fasting for seven days. After seven days Shiva appeared and asked what boon he wanted. Narsingh Mehta said: give us what is dear to you. He was a bhakta of Shiva. At this point Bhagavan Shiva took Narsingh Mehta in his lap and went to the param dham. And going into the param dham, on the night of Sharad Purnima the maharas was taking place, and he placed Narsingh Mehta into the pitambari of Bhagavan Narayana.

What is the origin of Golok, in this account?

That very loka, that very dham which we call Golok dham, is the gaushala of Bhagavan Mahamaheshwar Shiva, which he had constructed by Vishwakarma in the form of Golok dham. And there he established Bhagavan Narayana in many different forms and gave him all authority there. That is what is being said: this supremely majestic and utterly resplendent place will be famous by the name of Golok. And he says: O Hare, the avatars of yours that occur on the earth will be the protectors of all and will be my bhaktas; I shall have their darshan, and they will always remain pleased by my boon.

And that same loka, that same dham which we call Golok dham — that very Golok dham is the gaushala of Bhagavan Mahamaheshwar Shiva, which he had constructed by Vishwakarma ji in the form of Golok dham. And there he established Bhagavan Narayana in many different forms and gave him all authority there. This is what is being said: that this supremely majestic and utterly resplendent place will be famous by the name of Golok. And he says: O Hare, the avatars of yours that take place on the earth will be the protectors of all and will be my bhaktas. However many avatars there are on the earth, they will all be protectors of everyone and all will be my bhaktas. I shall have their darshan, and they will always remain pleased by my boon.

What did Vishnu do after receiving Shiva's boons?

Ram ji tells Sati that, having given Shri Hari his unbroken aishwarya, Umapati Bhagavan Har himself remained on Kailash parvat and began to sport freely with his attendants. And from that time Bhagavan Lakshmipati assumed the gop vesh and, becoming the lord of the gops, the gopis and the cows, began to dwell there with great joy.

Then Ram ji tells Sati ji, narrating this katha and the whole former account, that in this manner, having bestowed his unbroken aishwarya upon Shri Hari, Umapati Bhagavan Har himself remained on Kailash parvat and began to sport freely with his attendants. And from that very time Bhagavan Lakshmipati assumed the gop vesh. And becoming the lord of the gops, the gopis and the cows, he began to dwell there with great joy. Now, the speaker says, he thinks the doubt in the listeners' minds will have become clear.

Is it right to send seekers between Shiva and Radha-Krishna?

From now on, he says, no feeling will arise in your mind that Shri Krishna and Radha Rani are superior, or that Bhagavan Shiva is superior. And as for those who hear the katha that Shiva sends whomever he is pleased with to the feet of Radha Rani or Krishna, and that Krishna and Radha, when pleased, send people back this way — why do these people send them here and there? Because Krishna is dearest to Shiva, and Shiva is dearest to Krishna. In the swaroop of Radha Rani it is said that half of the heart is Radha Rani and half of the heart is Krishna, who is Bhagavan Shiva. This whole matter, he says, should be understood in this manner.

Now, the speaker says, whoever among you has been listening to this whole katha from the beginning — even if only ten of you are listening while the rest come and go — never again will a feeling arise in your mind that Shri Krishna and Radha Rani are superior, or that Bhagavan Shiva is superior. And those who hear the katha that Shiva sends whomever he is pleased with to the feet of Radha Rani or to the feet of Krishna, and that when Krishna and Radha are pleased they send people back this way — why do these people send them here and there? Why do they send them? Because Krishna is dearest of all to Shiva, and Shiva is dearest of all to Krishna. In the swaroop of Radha Rani it is said that half of the heart is Radha Rani, and half of the heart is Krishna, who is Bhagavan Shiva. This whole matter, he says, should be understood in this way — and then this doubt will not arise in your minds.

In how many forms did Shri Hari descend as Ram?

Shri Ram tells Bhagavati Sati that thereafter Bhagavan Vishnu began to protect the whole jagat and, by Shiva's order, took many kinds of avatar for the sustaining of the world; and at this time Shri Hari, by the order of Bhagavan Shankar, has descended in four forms. Of those, one is I, Ram, and the others are Bharat, Lakshman and Shatrughna. I have taken avatar here in four forms.

Then Bhagavan Shri Ram says to Bhagavati Sati that after that Bhagavan Vishnu began to protect the whole jagat, and by the order of Shiva took many kinds of avatar for the sustaining of the world. And at this time Shri Hari, by the order of Bhagavan Shankar, has descended in four forms. Of those, one is I, Ram, and the others are Bharat, Lakshman and Shatrughna. I have taken avatar here in four forms.

How the Kaumodaki gada, the Sudarshan chakra and Sheshnag took avatar is a separate subject, held over

Do not think here, the speaker says, about the Kaumodaki gada which took avatar, and the Sudarshan chakra which took avatar, and Sheshnag who took avatar — when here Shri Ram is saying this, then how was the Kaumodaki gada obtained by us, how was the Sudarshan chakra obtained? When all these subjects are understood, this doubt too will be removed. He says he has also discussed Maa Sudarshan before, and will one day tell at length what Maa Sudarshan's capacity is and whether that thing is real.

Now here do not think, the speaker says, about the Kaumodaki gada which had taken avatar, and the Sudarshan chakra which had taken avatar, and Sheshnag who had taken avatar — when here Bhagavan Shri Ram is saying this, then how did we obtain the Kaumodaki gada, how was the Sudarshan chakra obtained? When all these subjects are understood, this doubt too will be removed. Stay with us, he says. He has also had a discussion about Maa Sudarshan before, he adds, and will one day tell at length what the capacity of Maa Sudarshan is, and whether that thing really exists.

How did Ram close his account to Sati?

Ram gives the whole account there — that by his father's order he has come to the forest and is at this time in sorrow — describing his leela in brief. Then he says: O Sati, O Mata. Now I have obtained your darshan; by your grace all will be well with me, in this there is no doubt. By your darshan I have surely now received this boon of obtaining Sita. Slaying that sinful rakshasa, I shall certainly obtain Sita, in this there is no doubt. Great is my good fortune, that you both have shown grace to me; that purush upon whom you both become compassionate is blessed and best.

Ram ji then gave the whole account there: that by his father's order he has come into the forest and at this time is in sorrow. In this manner he described his leela in brief. Now he says: O Sati, O Mata. He called her Mata here, as he had before and does again. Now I have obtained your darshan; by your grace all will be well with me, in this there is no doubt. By your darshan I have now surely received this boon of obtaining Sita. Slaying that sinful rakshasa I shall certainly obtain Sita, in this there is no doubt. Great is my good fortune that you both showed grace to me. That purush upon whom you both become compassionate is blessed and best. Saying this, Shri Ram, crest-jewel of the Raghukul, went forward into the forest with their permission.

How did Sati react after the test?

Hearing the pure-hearted Ram ji's devotion to Shiva and his words in praise of Shiva, Sati became greatly pleased in her mind. And then, remembering her own deed, she felt great sorrow. The lustre of her limbs faded; she became downcast and returned to Shiva, her radiance gone.

Now, hearing the pure-hearted Ram ji's devotion to Shiva and his words in praise of Shiva, Sati was greatly pleased in her mind. And remembering her own deed, thereafter she felt great sorrow. The lustre of her limbs faded; becoming downcast she returned to Shiva, her radiance gone.

What did Sati say when Shiva asked how the test went?

She began to think that she had not obeyed Shiva, that on account of a mean intellect she had thought and considered so about Shri Ram; and what answer would she give if Shiva now asked? Seeing Sati sad, with sorrow on her mind, Bhagavan Shiva asked what had happened — you took the test, so how did you take it, tell me what happened. Then Bhagavati Sati stood with her head bowed, stricken with grief; and Bhagavan Shiva understood the whole matter and knew everything.

She began to think and to say to herself that she had not obeyed Shiva's word, that on account of a mean intellect she had thought and considered so about Shri Ram ji. Now if Shiva asks, what answer shall she give? Seeing Sati sad, with sorrow upon her mind, Bhagavan Shiva asked: what happened? You took the test — so how did you take it? What happened, tell me. Then Bhagavati Sati stood with her head bowed, stricken with grief; there was sorrow upon sorrow. And Bhagavan Shiva, understanding the whole matter, knew everything.

Which vow came back to Shiva after Sati's test?

Remember again, the speaker says, what Vishnu prayed for and which pratigya Shiva took when Shiva's marriage with Sati was taking place. Shiva remembered that very pratigya, which the maryada-protecting Rudra had taken earlier at Hari's special insistence, when the devatas made their request for the marriage. What had he taken? That if anyone keeps a wicked feeling toward another's wife, I shall slay him myself.

Now here again remember, the speaker says: when Shiva's marriage with Sati was taking place, you must recall what Vishnu prayed for and which pratigya Shiva took. Shiva remembered that very pratigya, which the maryada-protecting Rudra had taken earlier at Hari's special insistence, when the request was made by the devatas for the marriage. What had he taken? That if anyone keeps a wicked feeling toward the wife of another, I shall slay him myself.

Why did Shiva's vow force him to abandon Sati?

Here, since Bhagavati Sati had herself assumed the form of Sita, and by assuming Sita's form she came into the form of the wife of Bhagavan Shri Ram, she became equal to a mother for him; and being another's wife, Shiva could no longer look upon her with the feeling of a wife. Shiva said: if I love Sati as before, then the great pratigya of me, Shiva, who follows the leela of the world, will itself be destroyed. Thinking in many ways in his mind, Shankar, the protector of the Veda and of dharma, abandoned Sati from his heart.

And here, since Bhagavati Sati had herself assumed the form of Sita, and by assuming the form of Sita ji she came into the form of the wife of Bhagavan Shri Ram, she became equal to a mother for him — and being another's wife, he could no longer look upon her with the feeling of a wife. For this reason he had taken the pratigya. Shiva said: if we love Sati as before, then the great pratigya of me, Shiva, who follows the leela of the world, will itself be destroyed. Thinking in his mind in many ways, Shankar ji, the protector of the Veda and of dharma, abandoned Sati from his heart. This is how satitva runs, the speaker says — but he did not let his own pratigya be destroyed.

What did the akashvani say, and what did Sati learn?

Abandoning Sati from his mind, he set out toward Kailash parvat, without disclosing his resolve. On the way an akashvani occurred: O Parameshwar, you are blessed; there is none in these three lokas like you, who has to this day made such a pratigya. You are Mahayogi, Mahaprabhu. Hearing this, Bhagavati Sati began to ask which pratigya he had taken — tell me, be gracious. Then Bhagavan Shiva told her that it was the pratigya he took at the time of the marriage. Hearing this she became very sad.

Then, abandoning Sati from his mind, he set out toward Kailash parvat. He did not disclose his resolve. On the way an akashvani occurred: O Parameshwar, you are blessed. In these three lokas there is no one like you who has to this day made such a pratigya. You are Mahayogi, you are Mahaprabhu. Hearing this, Bhagavati Sati began to ask: which pratigya did you take? Please be gracious and tell me. Then Bhagavan Shiva told her that it was the very pratigya they had taken at the time of the marriage. Hearing this she became very sad. Thereafter much leela occurred, and going on, they became seated.

Was Sati burnt in the yogagni in this same yuga?

Understand the subject of the mahayuga here, the speaker says, whose description has already been given, and how kalpa-bheda works, as told in an earlier live. Here that kalpa has already passed. In every kalpa, and every time the Treta yuga comes, each time he takes avatar. In that mahayuga that yuga passed; and in that yuga Bhagavati Sati was not burnt in the yogagni — this happened to her. Each time it is different; as it may have happened that time too, but that would be the previous one. This is why the kalpa vidhan should be understood, otherwise you will become confused here.

And now understand the subject here, the speaker says, of the Mahayuga and Kalpa, whose description has already been given, and of how kalpa-bheda works, as told in an earlier live. Here that kalpa has already passed. In every kalpa, and however many times the Treta yuga comes, each time he takes avatar. So in that mahayuga that yuga has passed. And in that yuga Bhagavati Sati was not burnt in the yogagni — this is what happened to her. Every time this is different; as it may have happened that time too, but that would be the previous one. Here you will become confused, he says — which is exactly why the kalpa vidhan should be understood.

How should the puranas be understood as a time frame?

That will have run in another kalpa, the speaker says — the time frame that runs. Suppose that today, whatever event is going to occur today, is either coming down from before or is going to reach its end and will be finished. Today's one has been carried forward. It will then happen the next time this day comes. The subject of the purana, he says, can be understood only in this way with a time frame; otherwise you will not understand it.

That will have run in another kalpa, the speaker says — the time frame that runs. Suppose that today, whatever event is going to occur today, is either coming down from before, or is going to reach its end and will be over. Today's one has been carried forward. It will then happen the next time this day comes. So the subject of the purana can be understood only in this manner with a time frame; otherwise you will not understand it.

Daksha's yajna and the conflict, Virabhadra and Mahakali, and the Andhak daitya remain to be described

The whole description of Daksha's yajna and the conflict will be discussed the next day. In it the group is to learn about the shaktis — in what manner a shakti manifests, and by which mantras which shakti manifested that helped in the destruction of Daksha's yajna: how Virabhadra, Mahakali and which other shaktis came. Also the subject of the Andhak daitya, who, the speaker says, hung upon Shiva's trishul for many kalpas; even now one form of his remains hanging, and in another form he was established as one of Shiva's ganas.

After this, the speaker says, the whole description of Daksha's yajna and the conflict will be discussed tomorrow, because tomorrow's subject will be very wonderful. In it we are to know about the shaktis: in what manner some shakti manifests, and by which mantras which shakti manifested that helped in the destruction of Daksha's yajna — how Virabhadra, Mahakali and which other shaktis came. And the subject of the Andhak daitya. We know of the Andhak daitya, he says, that he hung upon Shiva's trishul for many kalpas. Even now one form of his remains hanging there. And in another form, as which gana of Shiva was he established? All these subjects will be covered tomorrow.

What should be done with a kavach at the time of hospitalization?

At the time of hospitalization, the speaker says, take off the kavach and the rest. There is no need to wear it; it should be removed. Because if you are being hospitalized then your operation is probably going to happen, and in any case those people there will remove it.

Answering a listener, the speaker says that at the time of hospitalization one should take off the Kavach and the rest. There is no need to wear it. It should be removed. Because if you are being hospitalized, then perhaps your operation is going to take place — and there, in any case, those people will remove it.