Brahmâ Satîsfies Lord S'iva :

Chapter 6 

Brahmâ Satîsfies Lord S'iva :

(1-2) Maitreya said: 'After all the demigods had been defeated with tridents, spears, swords, bludgeons and hammers by the soldiers of Rudra, they together with all the priests and other members of the assembly in great fear reported the events to Lord Brahmâ offering him obeisances. (3) Knowing beforehand of the certainty of these events did the Lord born from the lotus flower [Brahmâ] and Nârâyana, the Supersoul of the entire universe [Vishnu], not attend to the sacrifice of Daksha. (4) Hearing of what had happened Lord Brahmâ said: 'A great personality has been offended and that is, in desiring to exist thus, generally not conducive to your happiness. (5) Having committed these offenses denying Lord S'iva his share of the offerings, still all of you should, without mental reservation, satisfy him and quickly find mercy in taking to the shelter of his lotus feet. (6) You cannot expect to continue with the sacrifice if you do not immediately beg the God of all worlds and their controllers whom you have angered his pardon; being deprived of his wife he was in his heart very afflicted by the unkind words. (7) Nor I, nor Indra, nor all of you and others who have a material body or the sages who know the truth of the extent of his strength and power have an idea of what it means to try something like that with him, who relies on the soul only.' 

(8) After he thus instructed the godly ones then Lord Brahmâ followed by the forefathers and the leaders of the people went from his own place with them to the abode of Lord S'iva, Kailâsa, the best of all mountains so dear to the master. (9) There one lives with the herbs and the austerity of the vedic hymns of yoga, is one together with the perfected ones appreciated by other people and always full of the Kinnaras, Gandharvas, and Apsaras [the indwellers and singers of heaven and their wives]. (10) The mountain range is filled with all kinds of precious jewels and is grown by trees, creepers and a diversity of plants and inhabited by groups of deer. (11) The summits with their crystal-clear waterfalls have various caves that accommodate the mystics sporting there with their loving wives. (12) Resounding with the cries of peacocks and the humming of bees blind of intoxication, there is the ever singing of cuckoos and the chirping of other birds. (13) It is as if the trees, yielding all desires, stretch their hands out calling for the birds while moving like elephants and sounding like waterfalls. (14-15) The mountain is further decorated with mandâra, pârijâta, sarala and tamâla trees, sâla and tâla, kovidâra, âsana and arjuna trees, âmra-jâti (mango), kadamba, dhûli-kadamba and nâgas, punnâgas and campakas and one also sees there trees like pâthalas, as'oka's, bakulas, kundas and kurabakas. (16) It is golden colored with the lotus and the cinnamon tree and beautified by the mâlatî, the kubja, the mallikâ and the mâdhavî flowers. (17) With kata, jackfruit, julara and banyan trees, plakshas, nyagrodhas and trees producing asafoetida there are also betelnut trees, pûgas, râjapûgas and jambus [black berries and greenery alike]. (18) With the variety of trees like kharjûras, âmrâtakas, âmras and such and others like priyâlas, madhukas and ingudas, it is as well rich with venu-kîcakaih and kîcaka [different sorts of bamboo]. (19-

20) Kumuda-, utpala-, and s'atapatra-lotusses cover the lakes of the forests that are full of the sweet whispers of groups of birds and have deer, monkeys, cats, bears, s'alyakas, forest cows and asses, tigers, smaller deer and buffalo's and such in them. (21) It is enjoyed by the different types of deer like the 
karnântras, ekapadas, asvâsyas, vrikas and kastûrîs and has groups of banana trees at the beautiful lotus ponds which have sandy banks. (22) The devoted ones saw the special waters of lake Alakânandâ where Satî had bathed and they were struck with wonder about that mountain of the Lord of Ghosts. (23) There they saw indeed at Alakâ ['uncommonly beautiful'] the abode of the forest named Saugandhika ['full of fragrance'], which was called that way because of that species of lotus flowers. (24) Even more sanctified by the dust of the lotus feet were the two rivers the Nandâ and Alakânandâ streaming outside from the abode of the feet of the master. (25) Dear ruler, in the both of them did the celestial damsels descend from their own dwellings to play with their husbands after their lovemaking, sprinkling oneother once in the water. (26) Both the streams yellow of the kunkum powder because of their bathing made the elephants and their females drink the water even though they weren't thirsty. (27) The heavenly abodes enjoyed by the wives of the virtuous were bedecked with countless valuable jewels, pearls and gold which made them look like clouds brightened by the flashes of lightening.

(28) Passing through the Saughandika forest attractive with its variety of trees yielding with flowers, fruits and leaves to all desires, they reached the abode of the Lord of the Yakshas. (29) There they saw the beauty of many rednecked birds who's sounds mixed with the humming of the bees and also lakes with groups of swans and the dearest of lotus flowers. (30) The breeze of the sandalwood trees made the wild elephants flock together and stimulated the minds of the wives of the virtuous over and over. (31) The staircases to the bathing places full of lotuses, used by the loyals of the divine personality [the kimpurushas], were made of vaidûrya and having seen those they not far away from there spotted a banyan tree. (32) At a height of thousands of feet it spread out its branches over a quarter of the foot of the mountain casting a fine cooling shadow having no birds nesting in it. (33) Underneath it the godly ones saw Lord S'iva, the shelter of many a great sage desiring liberation, sitting there as grave as eternal time in having given up his wrath. (34) Saintly liberated souls like the Kumâras headed by Sânandana and Kuvera, the master of the Guhyakas and Rakshasas sat their in praise around the solemn and serene Lord. (35) There they saw him as the master of the senses, the knowledge of austerity and the path of yoga; the friend of the whole world, who out of his full affection is the blessing for all. (36) He could be recognized as he is desired by the ascetics: with ashes, a staff, matted hair, seated on an antelope skin and with his reddish colored body bearing the crest of a half moon. (37) Sitting on a mattress of straw he was, being overheard by the sages, conversing with Nârada about the eternal and the Absolute Truth. (38) With his left foot placed over his right thigh and with his right hand resting on his knee holding his prayer-beads, he was making a gesture of argument. (39) He, leaning with his knee thus fixed and absorbed in the trance of spiritual bliss as the prime thinker of the wise, received there the respects from all the other sages present with their hands folded. (40) But Lord S'iva, seeing that the selfborn one, Lord Brahmâ, whose feet are worshiped, had arrived accompanied by the best of the enlightened and unenlightened, stood up and respectfully bowed his head just like Vâmandeva as Vishnu did welcoming Kas'yapa. (41) And so also did the other perfected ones and the great rishis, who verily from all sides followed their Lord in offering obeisances. After that demonstration of respect Lord Brahmâ smilingly began to address Lord S'iva. 

(42) Brahmâ said: 'You I know as the controller, as the potency of both the father and the mother of the entire cosmic manifestation and as the One auspicious and supreme which is unchanging and immaterial. (43) You certainly from the favorable of your energy, by your personal expansion, o Fortunate One, create, maintain and annihilate this universe that works like a spiders web. (44) Truly of you do the loyal and vowed brahmins derive the benefits of religion and economy instituted by means of Daksha in preparing the sacrifices for you in this world and regulating the necessary societal respect. (45) O most Auspicious of the auspicious, to your Lordship do the prescribed duties of the performer lead to higher worlds, the heavens and the transcendental and does one wonder why there is also for someone the opposite and the unfortunate of a ghastly hell. (46) But with the devotees in full surrender at your feet who perfectly see yours in all sorts of living beings and see in the Supreme no difference between living beings, there is practically never any anger, like one sees it with animâls, to be found. (47) Those who think everything is different, look for results and can't stand it when others are doing well, who have given up on the heart and in constant anger with others inflict pain with harsh words; they do not need to be killed by you as they are killed by providence already. (48) When at some places persons bewildered by the insurmountable illusory energy of the Great Blue One [the Lord as Pushkaranâbha], have a different idea, will saintly persons out of compassion never use their prowess but have mercy instead as everything is settled by providence. (49) O your Lordship, but of the great potency of the supreme person his material energy is the intelligence that sees and knows everything, by the same illusory energy unaffected, so in this case o Lord you have to be of mercy with those who out of their being enslaved are bewildered at heart. (50) O Lord S'iva, you did what you had to do, putting an end to the complete of the sacrifice of the bad priests of Daksha who would get the result of the now unfinished sacrifice he held; from that sacrifice, not being granted your share, you have the right to take what's yours. (51) Let the performer Daksha get his life back, Bhagadeva get his eyes back, Bhrigu grow his mustache back and let Pûshâ as before have his row of teeth. (52) Let the godly whose limbs were broken and the priests who suffered from the weapons and stones at once by your favor, o angered one, recover from their injuries. (53) O Rudra, let the portion of whatever is left of this sacrifice be yours dear Lord so that that offering today may find its completion, o destroyer of the yajña.

Skandham-4.1,  Chapter-6,  Slokam-1 to 53.