TEXT 18
ayam tu deva-yajana
indropendradibhir bhavah
saha bhagam na labhatam
devair deva-ganadhamah
SYNONYMS
ayam—that; tu—but; deva-yajane—in the sacrifice of the demigods; indra-upendra-adibhih—with Indra, Upendra and the others; bhavah—Siva; saha—along with; bhagam—a portion; na—not; labhatam—should obtain; devaih—with the demigods; deva-gana-adhamah—the lowest of all the demigods.
TRANSLATION
The demigods are eligible to share in the oblations of sacrifice, but Lord Siva, who is the lowest of all the demigods, should not have a share.
PURPORT
Because of this curse, Siva was deprived of his share in the oblations of Vedic sacrifices. It was due to the curse of Daksa, Sri Visvanatha Cakravarti comments in this connection, that Lord Siva was saved from the calamity of taking part with other demigods, who were all materialistic. Lord Siva is the greatest devotee of the Supreme Personality of Godhead, and it is not fitting for him to eat or sit with materialistic persons like the demigods. Thus the curse of Daksa was indirectly a blessing, for Siva would not have to eat or sit with other demigods, who were too materialistic. There is a practical example set for us by Gaurakisora dasa Babaji Maharaja, who used to sit on the side of a latrine to chant Hare Krsna. Many materialistic persons used to come and bother him and disturb his daily routine of chanting, so to avoid their company he used to sit by the side of a latrine, where materialistic persons would not go because of the filth and the obnoxious smell. However, Gaurakisora dasa Babaji Maharaja was so great that he was accepted as the spiritual master of such a great personality as His Divine Grace Om Visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja. The conclusion is that Lord Siva behaved in his own way to avoid materialistic persons who might disturb him in his prosecution of devotional service.

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