vyaktaḿ tvam utkṛṣṭa-gateḥ prajāpateḥ
priyātmajānām asi subhru me matā
tathāpi mānaḿ na pituḥ prapatsyase
mad-āśrayāt kaḥ paritapyate yataḥ
priyātmajānām asi subhru me matā
tathāpi mānaḿ na pituḥ prapatsyase
mad-āśrayāt kaḥ paritapyate yataḥ
SYNONYMS:
vyaktam — it is clear; tvam — you; utkṛṣṭa-gateḥ — having the best behavior; prajāpateḥ — of Prajāpati Dakṣa; priyā — the pet; ātmajānām — of the daughters; asi — you are; subhru — O you with the beautiful eyebrows; me — my; matā — considered; tathā api — yet; mānam — honor; na — not; pituḥ — from your father; prapatsyase — you will meet with; mat-āśrayāt — from connection with me; kaḥ — Dakṣa; paritapyate — is feeling pain; yataḥ — from whom.
TRANSLATION:
My dear white-complexioned wife, it is clear that of the many daughters of Dakṣa you are the pet, yet you will not be honored at his house because of your being my wife. Rather, you will be sorry that you are connected with me.
PURPORT:
Lord Śiva put forward the argument that even if Sati proposed to go alone, without her husband, still she would not be received well because she was his wife. There was every chance of a catastrophe, even if she wanted to go alone. Therefore Lord Śiva indirectly requested her not to go to her father's house.
Śrīmad Bhāgavatam 4.3.21
pāpacyamānena hṛdāturendriyaḥ
samṛddhibhiḥ pūruṣa-buddhi-sākṣiṇām
akalpa eṣām adhiroḍhum añjasā
paraḿ padaḿ dveṣṭi yathāsurā harim
SYNONYMS:
pāpacyamānena — burning; hṛdā — with a heart; ātura-indriyaḥ — who is distressed; samṛddhibhiḥ — by the pious reputation, etc.; pūruṣa-buddhi-sākṣiṇām — of those who are always absorbed in thought of the Supreme Lord; akalpaḥ — being unable; eṣām — of those persons; adhiroḍhum — to rise; añjasā — quickly; param — merely; padam — to the standard; dveṣṭi — envy; yathā — as much as; asurāḥ — the demons; harim — the Supreme Personality of Godhead.
TRANSLATION:
One who is conducted by false ego and thus always distressed, both mentally and sensually, cannot tolerate the opulence of self-realized persons. Being unable to rise to the standard of self-realization, he envies such persons as much as demons envy the Supreme Personality of Godhead.
PURPORT:
The real reason for the enmity between Lord Śiva and Dakṣa is explained here. Dakṣa was envious of Lord Śiva because of Śiva's high position as an incarnation of a quality of the Supreme Personality of Godhead and because Śiva was directly in contact with the Supersoul and was therefore honored and given a better sitting place than he. There were many other reasons also. Dakṣa, being materially puffed up, could not tolerate the high position of Lord Śiva, so his anger at Lord Śiva's not standing up in his presence was only the final manifestation of his envy. Lord Śiva is always in meditation and always perceives the Supersoul, as expressed here by the words pūruṣa-buddhi-sākṣiṇām. The position of one whose intelligence is always absorbed in meditation upon the Supreme Personality of Godhead is very great and cannot be imitated by anyone, especially an ordinary person. When Dakṣa entered the arena of yajña, Lord Śiva was in meditation and might not have seen Dakṣa enter, but Dakṣa took the opportunity to curse him because Dakṣa had maintained an envious attitude towards Lord Śiva for a long time. Those who are actually self-realized see every individual body as a temple of the Supreme Personality of Godhead because the Supreme Personality of Godhead, in His Paramātmā feature, is residing in everyone's body.
When one offers respect to the body, it is not to the material body but to the presence of the Supreme Lord. Thus one who is always in meditation upon the Supreme Lord is always offering Him obeisances. But since Dakṣa was not very elevated, he thought that obeisances were offered to the material body, and because Lord Śiva did not offer respect to his material body, Dakṣa became envious. Such persons, being unable to rise to the standard of self-realized souls like Lord Śiva, are always envious. The example given here is very suitable. Asuras, demons or atheists, are always envious of the Supreme Personality of Godhead; they simply want to kill Him. Even in this age we find some so-called scholars commenting on Bhagavad-gītā who are envious of Kṛṣṇa. When Kṛṣṇa says, man-manā bhava mad-bhaktaḥ (Bg. 18.65) — "Always think of Me, become My devotee, and surrender unto Me" — the so-called scholars comment that it is not to Kṛṣṇa that we have to surrender. That is envy. The asuras or atheists, the demons, without reason or cause, are envious of the Supreme Personality of Godhead. Similarly, instead of offering respect to self-realized persons, foolish men who cannot approach the highest standard of self-realization are always envious, although there is no reason.
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