As I Know: The Lord of the Mountains – Shiv Purana: 33

Continued from Previous Page

Harayasvasas on the path of renunciation meet death in the end – birth of Sabalasvas, after they grow up, they decide to go through rigorous penance but on the counsel of Narada meet death. Daksa is angry and issues a curse against the sage who still faces the consequences of curse.

After many years, Manasputra (a son born of mind) Daksa of Brahma learnt after initiation vast knowledge from sage Narada that Harayasavasas had met death and destruction because they adhered to the path of renunciation. They had become bhikshus (beggars, recluses, sanyasis) who appeared almost like the dead. Therefore, loss of sons drove Daksa to extreme grief and sorrow. He felt convinced that to become father of admirable and wise offspring is a source of grief and sufferings. A father is pained when separated from sensible and talented sons.

Deep anguish overwhelmed Daksa. Brahma could not endure pains of manasputra Daksa for long and so he advised him to know reality of existence, and consoled, and explained to him the role of powerful destiny. None could be free from the tentacles of fate Daksa had learnt from father Supreme Brahma. After he had learnt the mysterious ways of destiny, he produced one thousand sons Shabalasvasas from the womb of Askini.

With the objective to create prajas, Sabalasvasas went to the same place where elder brothers Harayasavasas had gone for tapa and obeyed strict instructions of father Daksa. They were determined to attain siddhi (perfection in tapa). Simple touch of water of Lake Narayana destroyed sins and supreme sacredness entered the minds and hearts of Sabalasvasas, and they now, began to undertake austere japa. Even as the process of terrific tapa and meditation continue, Sabalasvasas’ severe tapa and japa alerted sage Narada.

He appeared before Daksa’s sons and said, “O holy monks, I am gratified. Amog darshana (holy glimpses otherwise difficult to get) delighted me.”

He initiated them on the same path and thus, they met death against the earnest desires and objectives of Daksa, a manasputra of Supreme Brahma. Therefore, sons of Daksa attained deliverance. When they also met the same fate, Daksa observed many untoward incidents taking place around and it gave mental agony. Death and disappearance or deliverance of sons was a reason of intense distress and worries. Though they adopted the path of bhikshus (a life of recluses) yet failed to attain the objective. He was stunned and distraught. Life of recluses for him was as if death of children, for they were of no use, and the objective for which he had sought blessings of Brahma stood absolutely defeated. It caused worries in the mind of Daksa. Grief over loss of sons hurt. Later on, Daksa was very angry, reflected deeply and concluded that Narada was an evil, who had conspired to work against the objectives he nursed, avowed and therefore, wanted to attain what appeared to have disappeared.

As was destined, sage Narada arrived. Daksa saw Narada and began trembling with anger and rage. He said in harsh and reproachful words, “O mean and insincere man, what have you done? You are a big fraud in the mask of a sadhu. You taught and spoke of the glory of path of renunciation to my sons and thus, drove all to the lives of bhikshus. You did not do the right thing. I wanted my sons to increase dynasty of prajapatis. You are cruel and a big shuth (a thug, a deceitful man). Initiating them to the path of renunciation, you destroyed young men in this life and life hereafter. You know, they were not yet liberated from the obligations of discharging duties toward sages and gurus, the gods and goddesses and pitres (dead relations and ancestors).”

Daksa was apparently worried about duties of sons toward sages, gurus, gods and pitres. After a pause, he said, “Before the wise sons could fulfill obligations, you advised differently.”

It gave immense anguish to Daksa. He felt aggrieved when he noticed unfortunate life-styles of his sons, who had renounced the world without discharging genuine duties toward gurus, seers, elders and gods. Indirectly, he suggests that a man on earth must fulfill duties toward man and society and that is the primary objective of birth.

He told Narada angrily, “O sage Narada, you know very well. A man, who does not perform rightful and dharmic obligations toward the sages and gurus, gods and pitres (ancestors, the dead) but with intent to get moksa or deliverance leaves home and adopts a life of sanyasis (recluses, ascetics) is driven to hell and attains ahdogati (a condemned yoni) where one suffers for ages. You are really brazen and insensitive. You created distinction, uncertainty and distrust in the minds of children, and tried to destroy glory and splendor. O foolish man, you simply waste time as you move among the counselors of Vishnu. O depraved man, you did wrong to me frequently. Now, my sons will not get salvation and continue to wander. I say you will also never get a permanent place and therefore, would continue to roam about in the three worlds, and so, will never get a fixed place to live.”

Thus, Daksa cursed sage Narada in hours of extreme pain and distress. Unfortunately, Daksa, a wise prajapati was not able to understand the will of the Supreme Lord. Maya of Shiva greatly affected even sage Narada. Daksa was very harsh and in utter desperation and disillusionment humiliated sage Narada but the sage did not harbour any rancorous feelings against prajapati. Blessing of Supreme Brahma taught eternal lessons. One feels that great souls endure pains and sufferings born of curses though they have the capacity to nullify affects. That way, Daksa and sage Narada worked as per the plans of the Supreme Lord and thus, failed to see the natural functions of delusory powers of Shiva. If a modern man understands the mysterious role of providence, will it make life superior and excellent for man, relations and society is the big question.

Continued to Next Page