kathaḿ sutāyāḥ pitṛ-geha-kautukaḿ
niśamya dehaḥ sura-varya neńgate
anāhutā apy abhiyanti sauhṛdaḿ
bhartur guror deha-kṛtaś ca ketanam
SYNONYMS:
katham — how; sutāyāḥ — of a daughter; pitṛ-geha-kautukam — the festival in the house of her father; niśamya — hearing; dehaḥ — the body; sura-varya — O best of the demigods; na — not; ińgate — disturbed; anāhutāḥ — without being called; api — even; abhiyanti — goes; sauhṛdam — a friend; bhartuḥ — of the husband; guroḥ — of the spiritual master; deha-kṛtaḥ — of the father; ca — and; ketanam — the house.
TRANSLATION:
O best of the demigods, how can the body of a daughter remain undisturbed when she hears that some festive event is taking place in her father's house? Even though you may be considering that I have not been invited, there is no harm if one goes to the house of one's friend, husband, spiritual master or father without invitation.
Śrīmad Bhāgavatam 4.3.14
tan me prasīdedam amartya vāñchitaḿ
kartuḿ bhavān kāruṇiko batārhati
tvayātmano 'rdhe 'ham adabhra-cakṣuṣā
nirūpitā mānugṛhāṇa yācitaḥ
SYNONYMS:
tat — therefore; me — unto me; prasīda — please be kind; idam — this; amartya — O immortal lord; vāñchitam — desire; kartum — to do; bhavān — Your Honor; kāruṇikaḥ — kind; bata — O lord; arhati — is able; tvayā — by you; ātmanaḥ — of your own body; ardhe — in the half; aham — I; adabhra-cakṣuṣā — having all knowledge; nirūpitā — am situated; mā — to me; anugṛhāṇa — please show kindness; yācitaḥ — requested.
TRANSLATION:
O immortal Śiva, please be kind towards me and fulfill my desire. You have accepted me as half of your body; therefore please show kindness towards me and accept my request.
Śrīmad Bhāgavatam 4.3.15
ṛṣir uvāca
evaḿ giritraḥ priyayābhibhāṣitaḥ
pratyabhyadhatta prahasan suhṛt-priyaḥ
saḿsmārito marma-bhidaḥ kuvāg-iṣūn
yān āha ko viśva-sṛjāḿ samakṣataḥ
SYNONYMS:
ṛṣiḥ uvāca — the great sage Maitreya said; evam — thus; giritraḥ — Lord Śiva; priyayā — by his dear wife; abhibhāṣitaḥ — being spoken to; pratyabhyadhatta — replied; prahasan — while smiling; suhṛt-priyaḥ — dear to the relatives; saḿsmāritaḥ — remembering; marma-bhidaḥ — heart piercing; kuvāk-iṣūn — malicious words; yān — which (words); āha — said; kaḥ — who (Dakṣa); viśva-sṛjām — of the creators of the universal manifestation; samakṣataḥ — in the presence.
TRANSLATION:
The great sage Maitreya said: Lord Śiva, the deliverer of the hill Kailāsa, having thus been addressed by his dear wife, replied smilingly, although at the same time he remembered the malicious, heart-piercing speeches delivered by Dakṣa before the guardians of the universal affairs.
PURPORT:
When Lord Śiva heard from his wife about Dakṣa, the psychological effect was that he immediately remembered the strong words spoken against him in the assembly of the guardians of the universe, and, remembering those words, he was sorry at heart, although to please his wife he smiled. In Bhagavad-gītā it is said that a liberated person is always in mental equilibrium in both the distress and the happiness of this material world. Therefore the question may now be raised why a liberated personality like Lord Śiva was so unhappy because of the words of Dakṣa. The answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura. Lord Śiva is ātmārāma, or situated in complete self-realization, but because he is the incarnation in charge of the material mode of ignorance, tamo-guṇa, he is sometimes affected by the pleasure and pain of the material world. The difference between the pleasure and pain of this material world and that of the spiritual world is that in the spiritual world the effect is qualitatively absolute. Therefore one may feel sorry in the absolute world, but the manifestation of so-called pain is always full of bliss. For instance, once Lord Kṛṣṇa, in His childhood, was chastised by His mother, Yaśodā, and Lord Kṛṣṇa cried. But although He shed tears from His eyes, this is not to be considered a reaction of the mode of ignorance, for the incident was full of transcendental pleasure. When Kṛṣṇa was playing in so many ways, sometimes it appeared that He caused distress to the gopīs, but actually such dealings were full of transcendental bliss. That is the difference between the material and spiritual worlds. The spiritual world, where everything is pure, is pervertedly reflected in this material world. Since everything in the spiritual world is absolute, in the spiritual varieties of apparent pleasure and pain there is no perception other than eternal bliss, whereas in the material world, because everything is contaminated by the modes of material nature, there are feelings of pleasure and pain. Therefore because Lord Śiva, although a fully self-realized person, was in charge of the material mode of ignorance, he felt sorrow.
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