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
Previous Aadhar edition and Vedabase links:
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'rî S'uka said: 'Impelled by Lord Vishnu His external potency [mâyâ] begot he [Daksha] in his wife named Pâñcananî [Asiknî] a countless number of most powerful sons that were named 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.
Alike in character and conduct went all of the sons of Daksha, o King, by their father ordered to increase the population, 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.
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. (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].
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. Ready for the purpose of increasing the population as their father had ordered them to, was the Devarshi [Nârada] sure to visit 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.
He spoke to them as follows: 'O Haryas'vas, although you are the princes to rule are you, alas, lacking in experience; as the lot of you have not seen the extreme of this earth, how then for true would you beget offspring? So is there one man whose kingdom consists of a hole in the ground from which there is no escape and a woman appearing in all kinds of forms to even turn her own husband into a slave of prostitution. It's a river flowing both ways in a house of twenty-five mirrors where a swan of nice stories at times cuts like a razor sharp disc. (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?'
How can you, ignorant, follow the orders of your well-acquainted father, not knowing what is good for you or for what creation to settle?' (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'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. (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 earth was the field of action, the designation of the living being, which, existing since time immemorial, is the cause of his bondage; what use of timebound labor would there be not seeing its finality? (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?
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? (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]?
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 returns either, of what use then can the impermanence of fruitive action be [compare B.G. 9.4 and 8.15]? (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?
The different forms that the living being his intelligence assumes, being possessed by passion and so on, make him like a prostitute; if one cannot see the end of that in this world, then what would be the use of working for the falsehood? (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?
In that context subject to the material way one loses one's status as an independent controller and moves 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? (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?
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]; if one has no knowledge of that, what is the use of working for temporary profit? (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?
For one who in this existence does not know of 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 in exhausting oneself for the falsehood of material results? (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?
If one does not know to discriminate [like the swan] to the refuge, giving up on the Lord His literatures [the s'âstras] that inform about the ways of bondage and liberation, what then can be the use of wrestling in attachment to temporary results? (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]?
The so very sharp, revolving wheel of time drives all the world according its own rule; what use is it to endeavor in desiring profit in this world not knowing about this [this order of time]? (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?'
How can one entangled in the modes [see B.G. 18a 19-29], not understanding the instructions of the scriptures of the Father to follow to the book saying how to put an end to the material way of life, be of any exploit?' (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].
Thus being convinced, o King, were the Haryas'vas all of the same opinion; circumambulating him [Nârada] they left treading the path of no return [see also B.G. 8:16]. (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].
In spiritual sound keeping the Lord of the Senses in mind, undivided engaging the consciousness at the lotus feet [see the bhajan Nârada Muni], traveled the muni all the worlds. (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.
Hearing from Nârada about the loss of the sons that were the best of the best in conduct, had he, Daksha, to suffer lamenting; to see what had become of his fine sons hurt him deep. (Vedabase)
Pacified by the Unborn One he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas.
Pacified by the Unborn One he again begot in Pâncajanî a thousand sons that were named 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.
They then, by their father ordered to populate the universe, went, to accept the vows, to the perfect ones at Nârâyana-saras where their older brothers previously had gone to. (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.
Bathing regularly there doing japa and reciting mantra's for the Transcendence they performed great austerities which indeed purified them of all the dirt within. (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 month's drinking water and eating air only they practiced with this mantra worshiping the Master of all Mantra's: '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 purusâya mahâtmane visuddha-sattva-dhisnyâya mahâ-hamsâya dhîmahi']. (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:
They too, meditating to populate the universe, were thus approached, o King, by sage Nârada who as before spoke in words that went deep: (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 listen attentively to my instruction: 'Follow the path of your brothers, you all who care so much about them. (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 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]. (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.
Saying this much departed Nârada with his all-auspicious vision from there and so did they come to follow the path of their brothers before them, o worthy friend. (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.
In full compliance putting themselves in that direction, taking to the transcendental path, have they, like the nights that have parted in the west, till today not returned. (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 that very time observed the Prajâpati many inauspicious signs and heard he how as before from Nârada his sons had come to naught. (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.
He in lamentation about his children became very angry with Nârada. When he saw the devarishi spoke he, almost fainting, furious with trembling lips. (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!
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! (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!
From the three debts [to the saints, the gods and the father by celibacy, ceremony and progeny] not freed at all, inconsiderate of their workload, you've ruined their path of good fortune to both heaven and earth, you sinner! (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!
As such have you heartless spoilt the minds of those boys, you, traveling in the company of the Lord, have defamed Him, you dilettant! (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].
Realize that the Lords His best are ever anxious to bless the fallen, but not you, you've really broken the bond and created opposition among people of harmony [compare B.G.: 18:68-69]. (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.
By the illusions of your preaching you think renunciation is attained by cutting the bonds of affection, but this is not how renunciation works with people. (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.
Not experiencing the hardship after the pleasure does a person not know; one naturally refrains in the end, not because of the brainwash by others. (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.
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. (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.'
But, o weary man of division, 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. (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'uka said: 'Nârada Muni, as appropriate for an accomplished saint [see also 3.25:21-27 and B.G. 12:13-20], said, verily tolerating, but: 'Accepted, so be it thus', although he was the man of control himself.' (Vedabase)
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