Shloka 21
Satī at Dakṣa’s Sacrifice: Condemnation of Blasphemy and Voluntary Departure by Yoga-Fire
मा व: पदव्य: पितरस्मदास्थिता या यज्ञशालासु न धूमवर्त्मभि: । तदन्नतृप्तैरसुभृद्भिरीडिता अव्यक्तलिङ्गा अवधूतसेविता: ॥ २१ ॥
mā vaḥ padavyaḥ pitar asmad-āsthitā yā yajña-śālāsu na dhūma-vartmabhiḥ tad-anna-tṛptair asu-bhṛdbhir īḍitā avyakta-liṅgā avadhūta-sevitāḥ
My dear father, the rank and opulence in which we are situated cannot be imagined by you or by your flatterers. Those who perform great sacrifices in the yajña halls, treading the smoky path of fruitive rites, are intent on satisfying bodily needs by eating the sacrificial offerings. But we can display our opulences by mere desire—attainable only by great renounced, self-realized souls who serve the avadhūtas.
Satī’s father was under the impression that he was exalted in both prestige and opulence and that he had offered his daughter to a person who was not only poor but devoid of all culture. Her father might have been thinking that although she was a chaste woman, greatly adherent to her husband, her husband was in a deplorable condition. To counteract such thoughts, Satī said that the opulence possessed by her husband could not be understood by materialistic persons like Dakṣa and his followers, who were flatterers and were engaged in fruitive activities. Her husband’s position was different. He possessed all opulences, but he did not like to exhibit them. Therefore such opulences are called avyakta, or unmanifested. But if required, simply by willing, Lord Śiva can show his wonderful opulences, and such an event is predicted here, for it would soon occur. The opulence Lord Śiva possesses is enjoyable in renunciation and love of God, not in material exhibition of sense gratificatory methods. Such opulences are possessed by personalities like the Kumāras, Nārada and Lord Śiva, not by others.
FAQs
This verse contrasts mere ritualism—people satisfied only by sacrificial food and worldly piety—with the higher spiritual path praised by inwardly realized souls whose devotion and renunciation are not based on external show.
Sati speaks in anguish and protest against Daksha’s sacrificial culture that dishonors Lord Shiva; she rejects a path that values ceremony and prestige while neglecting devotion and respect for great devotees.
Do spiritual practice for inner transformation—humility, devotion, and service to saintly persons—rather than for social status, display, or material rewards.