na yasya loke 'sty atiśāyanaḥ priyas

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na yasya loke 'sty atiśāyanaḥ priyas

tathāpriyo deha-bhṛtāṁ priyātmanaḥ

tasmin samastātmani mukta-vairake

ṛte bhavantaṁ katamaḥ pratīpayet

Satī said: Who except Dakṣa would hate Śiva, who is without an enemy, the cause of the universe, to whom, the soul of beings, there is no one superior in this world, and who neither hates nor favors anyone?

Satī criticized Dakṣa in thirteen verses. There is no one great than Śiva, since he is the lord. There is not one dear or not dear to him since he is self-satisfied. Another version has atiśāyana-priyaḥ, which means “no one is greater than him and no one is more affectionate than him.” Though this is a dvandva compound, optionally all dvandvas can be put in the singular. An example of this is the Pāṇini sūtra ukālo ‘j hrasva-dīrgha-plutaḥ. (Pāṇini.2.27) Hrasva-dīrgha-plutaḥ is a dvandva, but in the singular. He is the dear ātmā of all the living beings. He is the cause of the whole universe (samastātmani). Except for you, who acts against him? Only you would. Or who would hate Śiva, since he is the form of truth (ṛte) and has no enemy (mukta-vairake). Who would act against him by avoiding proper conduct? Those assembled here are filling their bellies with the food offered to you. So Śiva or his followers should act against them.

|| 4.4.12 ||

doṣān pareṣāṁ hi guṇeṣu sādhavo

gṛhṇanti kecin na bhavādṛśo dvija

guṇāṁś ca phalgūn bahulī-kariṣṇavo

mahattamās teṣv avidad bhavān agham

O brāhmaṇa! Saintly persons see that faults are capable of being transformed into good qualities, and see good qualities, not the faults. You are the opposite. The best persons magnify even meager good qualities in another person. You see only fault in others. 

In order to say that in improper Dakṣa’s assembly all are improper, she describes who is proper and improper. Those of good conduct accept even faults in others since the faults can be eventually transformed by certain methods into good qualities. Speaking harshly is a bad quality, but because it can be for someone’s benefit, it becomes a good quality, like nīma juice, which cures sickness though it is bitter. Persons who see in this way are to be considered good (mahat or sādhu). Satī sarcastically addresses Dakṣa as a brāhmaṇa (dvija). You are not like that. Persons like you think that good qualities will turn into faults. You will think that someone who wants to help others will become greedy for their assets. Such persons are not gentlemen (asādhu). Some others, overlooking the faults, see good qualities. Seeing a merchant, though a materialist, they conclude he takes care of guests nicely, and is worthy of deliverance. They praise the good qualities and not the bad qualities, seeing conditions as they are. “This person has renounced, but he also eats a lot.” He does not simply think of him as a gluttonous beggar. These persons are superior (mahattara). Others see faults only, overlooking the good qualities. “This sannyāsī eats ghee rice to fill his stomach. He is lusty, and should be considered fallen.” This person is even more improper (asādhutara). Others take small good qualities and magnify them, and do not even see small faults. “This person has stolen my cloth because he is cold, and though he has a weapon, he does not attack me because he is merciful. He is virtuous.” Such a person is the greatest (mahattama). Others take small faults and magnify them, and see no good qualities at all. “This renunciate has give up the forest and lives in the house of a married man. He only wants to steal their money.” This is the worst person (asādhutama).

Others see good qualities in others where there are none. “In this world there are no bad people. Everyone is good.” They are also the very greatest (ati-mahattama). Others see only faults in others, even where there are no faults. “In this world no one is good. Everyone is evil.” They are very worst (aty-asādhutama).

According to the amount of sattva, one is considered good (sādhu). Though there are many types of good persons, they are divided into four types (mahat, mahattara, mahattama, ati-mahattama). According to the amount of tamas, there are four types of bad persons (asādhu, asādhutara, asādhutama and aty-asādhutama), indicated by the words na bhavādṛṣaḥ and avidat bhavān agham. One can also divide devotees into four types by the degrees of bhakti-yoga whose essence is śuddha-sattva, filled with all spiritual qualities, and one can divide non-devotees into four types by the amount of offenses they exhibit. 

Śiva has been described as the dear soul of all beings, the cause of the universe and devoid of enemies. Because he is affectionate to all beings, seeing no fault anywhere, he is the most exalted (ati-mahattama). But you find fault in such persons. Because of seeing only fault in Śiva, the soul of all beings, you see only fault in the whole world. And you have also committed offense against the great devotees. You have blamed Brahmā as well:

tasmā unmāda-nāthāya naṣṭa-śaucāya durhṛde

dattā bata mayā sādhvī codite parameṣṭhinā

Requested by Brahmā, I gave Satī to this unclean lord of the insane, with impure heart. SB 4.2.16

You have offended other devotees as well:

iṣṭvā sa vājapeyena brahmiṣṭhān abhibhūya ca

bṛhaspati-savaṁ nāma samārebhe kratūttamam

Dakṣa, performing a sacrifice named vājapeya, then began the best of sacrifices called bṛhaspati-sava, surpassing the followers of Śiva. SB 4.3.3

Therefore you are the very worst person (atyasādhutama). 

|| 4.4.13 ||

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