Canto
6
Chapter 5: Nârada Muni Cursed by Prajâpati Daksha
(1) S'rî S'uka said: 'Impelled by Lord Vishnu His external potency [mâyâ] begot he [Daksha] in his wife named Pâñcajanî [Asiknî] a countless number of most powerful sons who were named the Haryas'vas. (2) Alike in character and conduct went all of the sons of Daksha, o King, in the western direction, submitting to the order of their father to increase the population. (3) The water there named Nârâyana-saras, is a most great and sacred place where the Sindhu [the present Indus] flows into the ocean; it is frequented by the sages and the perfect. (4-5) Though to be in touch with that water was enough to completely purify them of their fixations on the untrue, felt they themselves in their minds highly attracted to the practices of the elevated souls and executed they with conviction the severest penances. The moment they were ready to meet the purpose of increasing the population as their father had ordered, were they visited by the devarishi [Nârada]. (6-8) He spoke to them as follows: 'O Haryas'vas, even though you are the princes to rule, do you, alas, lack in experience; how, with the lot of you not having seen the exesses of this earth, would you then for truth's sake beget offspring? Think of it as with a man whose kingdom consists of a hole in the ground from which there is no escape. At his side there is a woman trying in every possible way, with the single purpose of turning her own husband into a slave of love he has to pay for. There's a river there flowing both ways with a marvellous house built from twenty-five materials where a swan tells nice stories while a razor sharp disc is spinning. (9) How can you, not knowing about this, follow the orders of your father who very well knows, and still venture to create a whole world?'
(10) S'rî S'uka said: 'After the Haryas'vas had heard those enigmatic words of the Devarshi, pondered they over them with the full of their intelligence and awakened their power of discrimination. (11) The earth was the field of action, the designation of the living being, which, existing since time immemorial, is the cause of his bondage; what would the use of timebound labor be not seeing its finality? (12) With indeed one controller, one Supreme Lord present who cannot be seen, who is not created and who independent, as His own shelter in the beyond, is the fourth dimension, what benefit can there be of a man's temporary activities? (13) If indeed ignorant [in the hole] out here a man is gone for the lower regions with no way to return to the spiritual abode from which one neither returns, of what use then can the impermanence of fruitive action be [compare B.G. 9: 4 and 8: 15]? (14) The different things that the living being in his intelligence tries, being possessed by passion and so on, make him alike someone living on paid love; what's the use of working for results, if there's no end to that in this world? (15) In that context subject to the material way, one loses one's status as an independent authority and moves thus the intelligence precisely like a sex-addicted person bereft of insight moves; what use in this world has all that love for being bound in karma? (16) The illusory of matter gives rise to creation and dissolution, which is a river [thus streaming both ways] that for the maddened one flows [too] fast at its banks [to get out of it]; what's the use of working for a temporary advantage, if one has no knowledge of that? (17) When one in this existence doesn't know about the twenty-five ways [the elements see: 3.26: 11-15] to look at the reality of the original person, the wondrous mirror to the individual personality, what benefit is there then in exhausting oneself for the falsehood of material results? (18) If one does not know to discriminate [like the swan] to the refuge, in one's giving up on the Lord His literatures [the s'âstras] that inform about the ways of bondage and liberation, of what avail is then the wrestling in attachment to temporary results? (19) The so very sharp, revolving wheel of time drives all the world according its own measure and rule; what use is it to endeavor in desiring profit in this world not knowing about this [this order of time]? (20) How can one, entangled in the modes [see B.G. 18: 19-29], be after any profit, if one doesn't understand the instructions of the scriptures of the Father that urge to follow to the book which explains how to put an end to the material way of life?'
(21) Thus being convinced, o King, were the Haryas'vas all of the same opinion; circumambulating him [Nârada] they left to tread the path of no return [see also B.G. 8: 16]. (22) As he in spiritual sounds kept the Lord of the Senses in mind and thus, innerly undivided, engaged the consciousness at the lotus feet, traveled the muni all the worlds [see the bhajan Nârada Muni] (23) Hearing from Nârada about the loss of the sons that were the best of the best in conduct, had he, Daksha, to suffer in lamentation; to see what had become of his fine sons hurt him deep. (24) Pacified by the Unborn One he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas. (25) They then, by their father ordered to populate the universe, went, for the sake of their vows, to the perfect ones at Nârâyana-saras, the place where their elder brothers previously had gone to. (26) Bathing regularly there doing japa and reciting mantras for the Transcendence, they performed great austerities which indeed purified them from all the dirt within. (27-28) For months drinking water and eating air only, they used this mantra in their worship of the Master of all Mantras: 'Our obeisances unto Lord Nârâyana, the Great Soul residing eternally in the purest of goodness, the great swanlike personality upon whom we meditate.' [om namo nârâyanâya purushâya mahâtmane vis'uddha-sattva-dhishnyâya mahâ-hamsâya dhîmahi']. (29) They, in their meditations to populate the universe, were also approached, o King, by sage Nârada, who as before spoke in words that went deep: (30) 'O sons of Daksha, please listen attentively to my instruction. All of you, follow the path of your brothers you care so much about. (31) A brother faithful to the path of an elder brother knowing the dharma [see 6.1], is a pious person who may enjoy with the Maruts [the gods of the wind].'
(32) Saying this much departed Nârada with his all-auspicious vision from there, and so it came to pass that they followed the path of their brothers before them, o worthy friend. (33) The right way turned inwards thus taking to the transcendental path, have they, like the nights that have parted in the west, till today not returned. (34) At that very time observed the Prajâpati many inauspicious signs and heard he how, like before, because of Nârada his sons had come to naught. (35) He, overpowered in his grief for his children, became very angry with Nârada, and, meeting the devarishi, addressed him in fury with trembling lips. (36) S'rî Daksha said: 'You false preacher in the dress of a saint! What great profanity you've presented us; poor boys lacking in experience you've shown the path of beggars! (37) With them not freed at all from the three debts [to the saints, the gods and the father by celibacy, ceremony and progeny], have you, inconsiderate of their workload, ruined their path of good fortune to both heaven and earth, you sinner! (38) Thus have you heartlessly spoiled the minds of those boys, and have you, traveling in the company of the Lord, defamed Him, you dilettant! (39) You should know that the Lord His best are ever anxious to bless the fallen souls; but not you, you've really broken the bond and sown dissension among people of harmony [compare B.G.: 18: 68-69]. (40) In the delusion of your preaching you think renunciation is attained by cutting the bonds of affection, but this is not how renunciation works with people. (41) Not experiencing the hardship after the pleasure will a person not arrive at knowledge; one naturally refrains in the end, and not because of being brainwashed by others. (42) With wife and children do those who are honest take the load of vedic duties; with the unbearable wrong you did to us I can [for once] forgive. (43) But, you intrigant, for the bad you did to us for the second time may, therefore, o fool, there nowhere in the world be a place for you in your wandering around.'
(44) S'rî S'uka said: 'Nârada Muni, as appropriate for an accomplished saint [see also 3.25: 21-27 and B.G. 12: 13-20], said, tolerating it all, but: 'Accepted, so be it thus', although he himself was the man in control.
Second edition, loaded April 13, 2007.
Source texts:
Nârada Muni Cursed by Prajâpati Daksha
S'rî S'uka said: 'Impelled by Lord Vishnu His external potency [mâyâ] begot he [Daksha] in his wife named Pâñcajanî [Asiknî] a countless number of most powerful sons who were named the Haryas'vasS'rîla S'ukadeva Gosvâmî continued: Impelled by the illusory energy of Lord Vishnu, Prajâpati Daksha begot ten thousand sons in the womb of Pâñcajanî [Asiknî]. My dear King, these sons were called the Haryas'vas. (Vedabase)
Alike in character and conduct went all of the sons of Daksha, o King, in the western direction, submitting to the order of their father to increase the population.
My dear King, all the sons of Prajâpati Daksha were alike in being very gentle and obedient to the orders of their father. When their father ordered them to beget children, they all went in the western direction. (Vedabase)
The water there named Nârâyana-saras, is a most great and sacred place where the Sindhu [the present Indus] flows into the ocean; it is frequented by the sages and the perfect.
In the west, where the River Sindhu meets the sea, there is a great place of pilgrimage known as Nârâyana-saras. Many sages and others advanced in spiritual consciousness live there. (Vedabase)
Though to be in touch with that water was enough to completely purify them of their fixations on the untrue, felt they themselves in their minds highly attracted to the practices of the elevated souls and executed they with conviction the severest penances. The moment they were ready to meet the purpose of increasing the population as their father had ordered, were they visited by the devarishi [Nârada].
In that holy place, the Haryas'vas began regularly touching the lake's waters and bathing in them. Gradually becoming very much purified, they became inclined toward the activities of paramahamsas. Nevertheless, because their father had ordered them to increase the population, they performed severe austerities to fulfill his desires. One day, when the great sage Nârada saw those boys performing such fine austerities to increase the population, Nârada approached them.In that holy place, the Haryas'vas began regularly touching the lake's waters and bathing in them. Gradually becoming very much purified, they became inclined toward the activities of paramahamsas. Nevertheless, because their father had ordered them to increase the population, they performed severe austerities to fulfill his desires. One day, when the great sage Nârada saw those boys performing such fine austerities to increase the population, Nârada approached them. (Vedabase)
He spoke to them as follows: 'O Haryas'vas, even though you are the princes to rule, do you, alas, lack in experience; how, with the lot of you not having seen the exesses of this earth, would you then for truth's sake beget offspring? Think of it as with a man whose kingdom consists of a hole in the ground from which there is no escape. At his side there is a woman trying in every possible way, with the single purpose of turning her own husband into a slave of love he has to pay for. There's a river there flowing both ways with a marvellous house built from twenty-five materials where a swan tells nice stories while a razor sharp disc is spinning.
The great sage Nârada said: My dear Haryas'vas, you have not seen the extremities of the earth. There is a kingdom where only one man lives and where there is a hole from which, having entered, no one emerges. A woman there who is extremely unchaste adorns herself with various attractive dresses, and the man who lives there is her husband. In that kingdom, there is a river flowing in both directions, a wonderful home made of twenty-five materials, a swan that vibrates various sounds, and an automatically revolving object made of sharp razors and thunderbolts. You have not seen all this, and therefore you are inexperienced boys without advanced knowledge. How, then, will you create progeny? (Vedabase)
How can you, not knowing about this, follow the orders of your father who very well knows, and still venture to create a whole world?'
Alas, your father is omniscient, but you do not know his actual order. Without knowing the actual purpose of your father, how will you create progeny? (Vedabase)
S'rî S'uka said: 'After the Haryas'vas had heard those enigmatic words of the Devarshi, pondered they over them with the full of their intelligence and awakened their power of discrimination.
S'rî S'ukadeva Gosvâmî said: Hearing these enigmatic words of Nârada Muni, the Haryas'vas considered them with their natural intelligence, without help from others. (Vedabase)
The earth was the field of action, the designation of the living being, which, existing since time immemorial, is the cause of his bondage; what would the use of timebound labor be not seeing its finality?
[The Haryas'vas understood the meaning of Nârada's words as follows.] The word "bhûh" ["the earth"] refers to the field of activities. The material body, which is a result of the living being's actions, is his field of activities, and it gives him false designations. Since time immemorial, he has received various types of material bodies, which are the roots of bondage to the material world. If one foolishly engages in temporary fruitive activities and does not look toward the cessation of this bondage, what will be the benefit of his actions? (Vedabase)
With indeed one controller, one Supreme Lord present who cannot be seen, who is not created and who independent, as His own shelter in the beyond, is the fourth dimension, what benefit can there be of a man's temporary activities?
[Nârada Muni had said that there is a kingdom where there is only one male. The Haryas'vas realized the purport of this statement.] The only enjoyer is the Supreme Personality of Godhead, who observes everything, everywhere. He is full of six opulences and fully independent of everyone else. He is never subject to the three modes of material nature, for He is always transcendental to this material creation. If the members of human society do not understand Him, the Supreme, through their advancement in knowledge and activities, but simply work very hard like cats and dogs all day and night for temporary happiness, what will be the benefit of their activities? (Vedabase)
If indeed ignorant [in the hole] out here a man is gone for the lower regions with no way to return to the spiritual abode from which one neither returns, of what use then can the impermanence of fruitive action be [compare B.G. 9: 4 and 8: 15]?
[Nârada Muni had described that there is a bila, or hole, from which, having entered, one does not return. The Haryas'vas understood the meaning of this allegory.] Hardly once has a person who has entered the lower planetary system called Pâtâla been seen to return. Similarly, if one enters the Vaikunthha-dhâma [pratyag-dhâma], he does not return to this material world. If there is such a place, from which, having gone, one does not return to the miserable material condition of life, what is the use of jumping like monkeys in the temporary material world and not seeing or understanding that place? What will be the profit? (Vedabase)
The different things that the living being in his intelligence tries, being possessed by passion and so on, make him alike someone living on paid love; what's the use of working for results, if there's no end to that in this world?
[Nârada Muni had described a woman who is a professional prostitute. The Haryas'vas understood the identity of this woman.] Mixed with the mode of passion, the unsteady intelligence of every living entity is like a prostitute who changes dresses just to attract one's attention. If one fully engages in temporary fruitive activities, not understanding how this is taking place, what does he actually gain? (Vedabase)
In that context subject to the material way, one loses one's status as an independent authority and moves thus the intelligence precisely like a sex-addicted person bereft of insight moves; what use in this world has all that love for being bound in karma?
[Nârada Muni had also spoken of a man who is the husband of the prostitute. The Haryas'vas understood this as follows.] If one becomes the husband of a prostitute, he loses all independence. Similarly, if a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress. If one performs fruitive activities under such conditions, what will be the benefit? (Vedabase)
The illusory of matter gives rise to creation and dissolution, which is a river [thus streaming both ways] that for the maddened one flows [too] fast at its banks [to get out of it]; what's the use of working for a temporary advantage, if one has no knowledge of that?
[Nârada Muni had said that there is a river flowing in both directions. The Haryas'vas understood the purport of this statement.] Material nature functions in two ways--by creation and dissolution. Thus the river of material nature flows both ways. A living entity who unknowingly falls in this river is submerged in its waves, and since the current is swifter near the banks of the river, he is unable to get out. What will be the benefit of performing fruitive activities in that river of mâyâ? (Vedabase)Text 17
When one in this existence doesn't know about the twenty-five ways [the elements see: 3.26: 11-15] to look at the reality of the original person, the wondrous mirror to the individual personality, what benefit is there then in exhausting oneself for the falsehood of material results?
[Nârada Muni had said that there is a house made of twenty-five elements. The Haryas'vas understood this analogy.] The Supreme Lord is the reservoir of the twenty-five elements, and as the Supreme Being, the conductor of cause and effect, He causes their manifestation. If one engages in temporary fruitive activities, not knowing that Supreme Person, what benefit will he derive? (Vedabase)
If one does not know to discriminate [like the swan] to the refuge, in one's giving up on the Lord His literatures [the s'âstras] that inform about the ways of bondage and liberation, of what avail is then the wrestling in attachment to temporary results?
[Nârada Muni had spoken of a swan. That swan is explained in this verse.] The Vedic literatures [s'âstras] vividly describe how to understand the Supreme Lord, the source of all material and spiritual energy. Indeed, they elaborately explain these two energies. The swan [hamsa] is one who discriminates between matter and spirit, who accepts the essence of everything, and who explains the means of bondage and the means of liberation. The words of scriptures consist of variegated vibrations. If a foolish rascal leaves aside the study of these s'âstras to engage in temporary activities, what will be the result? (Vedabase)
The so very sharp, revolving wheel of time drives all the world according its own measure and rule; what use is it to endeavor in desiring profit in this world not knowing about this [this order of time]?
[Nârada Muni had spoken of a physical object made of sharp blades and thunderbolts. The Haryas'vas understood this allegory as follows.] Eternal time moves very sharply, as if made of razors and thunderbolts. Uninterrupted and fully independent, it drives the activities of the entire world. If one does not try to study the eternal element of time, what benefit can he derive from performing temporary material activities? (Vedabase)
How can one, entangled in the modes [see B.G. 18: 19-29], be after any profit, if one doesn't understand the instructions of the scriptures of the Father that urge to follow to the book which explains how to put an end to the material way of life?'
[Nârada Muni had asked how one could ignorantly defy one's own father. The Haryas'vas understood the meaning of this question.] One must accept the original instructions of the s'âstra. According to Vedic civilization, one is offered a sacred thread as a sign of second birth. One takes his second birth by dint of having received instructions in the s'âstra from a bona fide spiritual master. Therefore, s'âstra, scripture, is the real father. All the s'âstras instruct that one should end his material way of life. If one does not know the purpose of the father's orders, the s'âstras, he is ignorant. The words of a material father who endeavors to engage his son in material activities are not the real instructions of the father. (Vedabase)
Thus being convinced, o King, were the Haryas'vas all of the same opinion; circumambulating him [Nârada] they left to tread the path of no return [see also B.G. 8: 16].
S'ukadeva Gosvâmî continued: My dear King, after hearing the instructions of Nârada, the Haryas'vas, the sons of Prajâpati Daksha, were firmly convinced. They all believed in his instructions and reached the same conclusion. Having accepted him as their spiritual master, they circumambulated that great sage and followed the path by which one never returns to this world. (Vedabase)
As he in spiritual sounds kept the Lord of the Senses in mind and thus, innerly undivided, engaged the consciousness at the lotus feet, traveled the muni all the worlds [see the bhajan Nârada Muni].
The seven musical notes--sha, ri, gâ, ma, pa, dha and ni--are used in musical instruments, but originally they come from the Sâma Veda. The great sage Nârada vibrates sounds describing the pastimes of the Supreme Lord. By such transcendental vibrations, such as Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Râma, Hare Râma, Râma Râma, Hare Hare, he fixes his mind at the lotus feet of the Lord. Thus he directly perceives Hrishîkes'a, the master of the senses. After delivering the Haryas'vas, Nârada Muni continued traveling throughout the planetary systems, his mind always fixed at the lotus feet of the Lord. (Vedabase)
Hearing from Nârada about the loss of the sons that were the best of the best in conduct, had he, Daksha, to suffer in lamentation; to see what had become of his fine sons hurt him deep.
The Haryas'vas, the sons of Prajâpati Daksha, were very well behaved, cultured sons, but unfortunately, because of the instructions of Nârada Muni, they deviated from the order of their father. When Daksha heard this news, which was brought to him by Nârada Muni, he began to lament. Although he was the father of such good sons, he had lost them all. Certainly this was lamentable. (Vedabase)
Pacified by the Unborn One he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas.
When Prajâpati Daksha was lamenting for his lost children, Lord Brahmâ pacified him with instructions, and thereafter Daksha begot one thousand more children in the womb of his wife, Pâñcajanî . This time his sons were known as the Savalâs'vas. (Vedabase)
They then, by their father ordered to populate the universe, went, for the sake of their vows, to the perfect ones at Nârâyana-saras, the place where their elder brothers previously had gone to.
In accordance with their father's order to beget children, the second group of sons also went to Nârâyana-saras, the same place where their brothers had previously attained perfection by following the instructions of Nârada. Undertaking great vows of austerity, the Savalâs'vas remained at that holy place. (Vedabase)
Bathing regularly there doing japa and reciting mantras for the Transcendence, they performed great austerities which indeed purified them from all the dirt within.
At Nârâyana-saras, the second group of sons performed penances in the same way as the first. They bathed in the holy water, and by its touch all the dirty material desires in their hearts were cleansed away. They murmured mantras beginning with omkâra and underwent a severe course of austerities. (Vedabase)
For months drinking water and eating air only, they used this mantra in their worship of the Master of all Mantras: 'Our obeisances unto Lord Nârâyana, the Great Soul residing eternally in the purest of goodness, the great swanlike personality upon whom we meditate.' [om namo nârâyanâya purushâya mahâtmane vis'uddha-sattva-dhishnyâya mahâ-hamsâya dhîmahi'].
For a few months the sons of Prajâpati Daksha drank only water and ate only air. Thus undergoing great austerities, they recited this mantra: "Let us offer our respectful obeisances unto Nârâyana, the Supreme Personality of Godhead, who is always situated in His transcendental abode. Since He is the Supreme Person [paramahamsa], let us offer our respectful obeisances unto Him." (Vedabase)
They, in their meditations to populate the universe, were also approached, o King, by sage Nârada, who as before spoke in words that went deep:
O King Parîkshit, Nârada Muni approached these sons of Prajâpati Daksha, who were engaged in tapasya to beget children, and spoke enigmatic words to them just as he had spoken to their elder brothers. (Vedabase)
'O sons of Daksha, please listen attentively to my instruction. All of you, follow the path of your brothers you care so much about.
O sons of Daksha, please hear my words of instruction attentively. You are all very affectionate to your elder brothers, the Haryas'vas. Therefore you should follow their path. (Vedabase)
A brother faithful to the path of an elder brother knowing the dharma, is a pious person who may enjoy with the Maruts [the gods of the wind].'
A brother aware of the principles of religion follows in the footsteps of his elder brothers. Because of being highly elevated, such a pious brother gets the opportunity to associate and enjoy with demigods like the Maruts, who are all affectionate to their brothers. (Vedabase)
Saying this much departed Nârada with his all-auspicious vision from there, and so it came to pass that they followed the path of their brothers before them, o worthy friend.
S'ukadeva Gosvâmî continued: O best of the advanced Aryans, after saying this much to the sons of Prajâpati Daksha, Nârada Muni, whose merciful glance never goes in vain, left as he had planned. The sons of Daksha followed their elder brothers. Not attempting to produce children, they engaged themselves in Krishna consciousness. (Vedabase)
The right way turned inwards thus taking to the transcendental path, have they, like the nights that have parted in the west, till today not returned.
The Savalâs'vas took to the correct path, which is obtainable by a mode of life meant to achieve devotional service, or the mercy of the Supreme Personality of Godhead. Like nights that have gone to the west, they have not returned even until now. (Vedabase)
At that very time observed the Prajâpati many inauspicious signs and heard he how, like before, because of Nârada his sons had come to naught.
At this time, Prajâpati Daksha observed many inauspicious signs, and he heard from various sources that his second group of sons, the Savalâs'vas, had followed the path of their elder brothers in accordance with the instructions of Nârada. (Vedabase)
He, overpowered in his grief for his children, became very angry with Nârada, and, meeting the devarishi, addressed him in fury with trembling lips.
When he heard that the Savalâs'vas had also left this world to engage in devotional service, Daksha was angry at Nârada, and he almost fainted due to lamentation. When Daksha met Nârada, Daksha's lips began trembling in anger, and he spoke as follows. (Vedabase)
S'rî Daksha said: 'You false preacher in the dress of a saint! What great profanity you've presented us; poor boys lacking in experience you've shown the path of beggars!
Prajâpati Daksha said: Alas, Nârada Muni, you wear the dress of a saintly person, but you are not actually a saint. Indeed, although I am now in grhastha life, I am a saintly person. By showing my sons the path of renunciation, you have done me an abominable injustice. (Vedabase)
With them not freed at all from the three debts [to the saints, the gods and the father by celibacy, ceremony and progeny], have you, inconsiderate of their workload, ruined their path of good fortune to both heaven and earth, you sinner!
Prajâpati Daksha said: My sons were not at all freed from their three debts. Indeed, they did not properly consider their obligations. O Nârada Muni, O personality of sinful action, you have obstructed their progress toward good fortune in this world and the next because they are still indebted to the saintly persons, the demigods and their father. (Vedabase)
Thus have you heartlessly spoiled the minds of those boys, and have you, traveling in the company of the Lord, defamed Him, you dilettant!
Prajâpati Daksha continued: Thus committing violence against other living entities and yet claiming to be an associate of Lord Vishnu, you are defaming the Supreme Personality of Godhead. You needlessly created a mentality of renunciation in innocent boys, and therefore you are shameless and devoid of compassion. How could you travel with the personal associates of the Supreme Lord? (Vedabase)
You should know that the Lord His best are ever anxious to bless the fallen souls; but not you, you've really broken the bond and sown dissension among people of harmony [compare B.G.: 18: 68-69].
All the devotees of the Lord but you are very kind to the conditioned souls and are eager to benefit others. Although you wear the dress of a devotee, you create enmity with people who are not your enemies, or you break friendship and create enmity between friends. Are you not ashamed of posing as a devotee while performing these abominable actions? (Vedabase)
In the delusion of your preaching you think renunciation is attained by cutting the bonds of affection, but this is not how renunciation works with people.
Prajâpati Daksha continued: If you think that simply awakening the sense of renunciation will detach one from the material world, I must say that unless full knowledge is awakened, simply changing dresses as you have done cannot possibly bring detachment. (Vedabase)
Not experiencing the hardship after the pleasure will a person not arrive at knowledge; one naturally refrains in the end, and not because of being brainwashed by others.
Material enjoyment is indeed the cause of all unhappiness, but one cannot give it up unless one has personally experienced how much suffering it is. Therefore one should be allowed to remain in so-called material enjoyment while simultaneously advancing in knowledge to experience the misery of this false material happiness. Then, without help from others, one will find material enjoyment detestful. Those whose minds are changed by others do not become as renounced as those who have personal experience. (Vedabase)
With wife and children do those who are honest take the load of vedic duties; with the unbearable wrong you did to us I can [for once] forgive.
Although I live in household life with my wife and children, I honestly follow the Vedic injunctions by engaging in fruitive activities to enjoy life without sinful reactions. I have performed all kinds of yajñas, including the deva-yajña, rishi-yajña, pitri-yajña and nri-yajña. Because these yajñas are called vratas [vows], I am known as a grihavrata. Unfortunately, you have given me great displeasure by misguiding my sons, for no reason, to the path of renunciation. This can be tolerated once. (Vedabase)
But, you intrigant, for the bad you did to us for the second time may, therefore, o fool, there nowhere in the world be a place for you in your wandering around.'
You have made me lose my sons once, and now you have again done the same inauspicious thing. Therefore you are a rascal who does not know how to behave toward others. You may travel all over the universe, but I curse you to have no residence anywhere. (Vedabase)
S'rî S'uka said: 'Nârada Muni, as appropriate for an accomplished saint [see also 3.25: 21-27 and B.G. 12: 13-20], said, tolerating it all, but: 'Accepted, so be it thus',although he himself was the man in control.
S'rî S'ukadeva Gosvâmî continued: My dear King, since Nârada Muni is an approved saintly person, when cursed by Prajâpati Daksha he replied, "tad bâdham: Yes, what you have said is good. I accept this curse." He could have cursed Prajâpati Daksha in return, but because he is a tolerant and merciful sâdhu, he took no action. (Vedabase)
For
this original translation a one-volume printed copy
has been used with an extensive commentary.
ISBN: o-91277-27-7
See the
S'rîmad Bhâgavatam
links-page
for this and more books of Prabhupâda.
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