Vyasadev
Praneetha
The Mad Bhagavatam
Canto 6
This chapter relates how all the sons of Dakṣa were delivered from the clutches of the material energy by following the advice of Nārada, who was therefore cursed by Dakṣa.
Influenced by the external energy of Lord Viṣṇu, Prajāpati Dakṣa begot ten thousand sons in the womb of his wife, Pāñcajanī. These sons, who were all of the same character and mentality, were known as the Haryaśvas. Ordered by their father to create more and more population, the Haryaśvas went west to the place where the River Sindhu (now the Indus) meets the Arabian Sea. In those days this was the site of a holy lake named Nārāyaṇa-saras, where there were many saintly persons. The Haryaśvas began practicing austerities, penances and meditation, which are the engagements of the highly exalted renounced order of life. However, when Śrīla Nārada Muni saw these boys engaged in such commendable austerities simply for material creation, he thought it better to release them from this tendency. Nārada Muni described to the boys their ultimate goal of life and advised them not to become ordinary karmīs to beget children. Thus all the sons of Dakṣa became enlightened and left, never to return.
Prajāpati Dakṣa, who was very sad at the loss of his sons, begot one thousand more sons in the womb of his wife, Pāñcajanī, and ordered them to increase progeny. These sons, who were named the Savalāśvas, also engaged in worshiping Lord Viṣṇu to beget children, but Nārada Muni convinced them to become mendicants and not beget children. Foiled twice in his attempts to increase population, Prajāpati Dakṣa became most angry at Nārada Muni and cursed him, saying that in the future he would not be able to stay anywhere. Since Nārada Muni, being fully qualified, was fixed in tolerance, he accepted Dakṣa's curse.
Chapter 5: Nârada Muni Cursed by Prajâpati Daksha
6.5.1
viṣṇu-māyopabṛḿhitaḥ
(1) S'rî S'uka said: 'Impelled by Lord Vishnu's external potency [mâyâ] he [Daksha] begot in his wife named Pâñcajanî [Asiknî] a countless number of most powerful sons who were named the Haryas'vas.
6.5.2
(2) Alike in character and dharmic conduct all the sons of Daksha o King, submitting to the order of their father to increase the population, went in the western direction.
6.5.3
sańgamo yatra sumahan
(3) At the place where the Sindhu [the present Indus] flows into the ocean there is a most important sacred lake called Nârâyana-saras, which is frequented by sages and perfected ones.
6.5.4-5
vinirdhūta-malāśayāḥ
pitrādeśena yantritāḥ
(4-5) Even though to be in touch with that water was enough to completely purify them from their impure thoughts, their minds were strongly attracted to the practices of the elevated souls [there] and [so they] executed with conviction the severest penances. When they were ready to meet the purpose of increasing the population as their father had ordered, they were visited by the devarshi [Nârada].
6.5.6-8
uvāca cātha haryaśvāḥ
adṛṣṭvāntaḿ bhuvo yūyaḿ
tathaika-puruṣaḿ rāṣṭraḿ
(6-8) He spoke to them as follows: 'O Haryas'vas, even though you are the princes to rule, you alas lack in experience. How can you, if none of you has insight in the temporality, the finality of the worldly affair, beget offspring in service of the truth? 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 promicuous woman presenting her body in many different ways. There's a river flowing in both directions with a marvelous house built from twenty-five materials where a swan tells nice stories while something razor sharp is spinning fast.
Nārada Muni saw that the boys known as the Haryaśvas were already purified because of living in that holy place and were practically ready for liberation. Why then should they be encouraged to become entangled in family life, which is so dark that once having entered it one cannot leave it? Through this analogy, Nārada Muni asked them to consider why they should follow their father's order to be entangled in family life. Indirectly, he asked them to find within the cores of their hearts the situation of the Supersoul, Lord Viṣṇu, for then they would truly be experienced. In other words, one who is too involved in his material environment and does not look within the core of his heart is increasingly entangled in the illusory energy. Nārada Muni's purpose was to get the sons of Prajāpati Dakṣa to divert their attention toward spiritual realization instead of involving themselves in the ordinary but complicated affairs of propagation. The same advice was given by Prahlāda Mahārāja to his father (Bhāg. 7.5.5):
In the dark well of family life, one is always full of anxiety because of having accepted a temporary body. If one wants to free himself from this anxiety, one should immediately leave family life and take shelter of the Supreme Personality of Godhead in Vṛndāvana. Nārada Muni advised the Haryaśvas not to enter household life. Since they were already advanced in spiritual knowledge, why should they be entangled in that way?
6.5.9
avidvāḿso vipaścitaḥ
(9) How can you not knowing about this, you ignorant about the creation, follow the orders that your in every way so experienced father thought befitting for you?'
6.5.10
(10) S'rî S'uka said: 'After the Haryas'vas had heard those enigmatic words of the devarshi, they pondered over them with the full of their intelligence so that their power of discrimination awakened.
6.5.11
(11) The earth[ly affair, the body,] was the field of action, the eternal cause engrossing the individual soul that constitutes the basis of his bondage. What would the use of time-bound labor be when one doesn't see the finality of it all?
Nārada Muni spoke to the Haryaśvas, the sons of Prajāpati Dakṣa, about ten allegorical subjects — the king, the kingdom, the river, the house, the physical elements and so forth. After considering these by themselves, the Haryaśvas could understand that the living entity encaged in his body seeks happiness, but takes no interest in how to become free from his encagement. This is a very important verse, since all the living entities in the material world are very active, having obtained their particular types of bodies. A man works all day and night for sense gratification, and animals like hogs and dogs also work for sense gratification all day and night. Birds, beasts and all other conditioned living entities engage in various activities without knowledge of the soul encaged within the body. Especially in the human form of body, one's duty is to act in such a way that he can release himself from his encagement, but without the instructions of Nārada or his representative in the disciplic succession, people blindly engage in bodily activities to enjoy māyā-sukha — flickering, temporary happiness. They do not know how to become free from their material encagement. Ṛṣabhadeva therefore said that such activity is not at all good, since it encages the soul again and again in a body subjected to the threefold miseries of the material condition.
The Haryaśvas, the sons of Prajāpati Dakṣa, could immediately understand the purport of Nārada's instructions. Our Kṛṣṇa consciousness movement is especially meant for such enlightenment. We are trying to enlighten humanity so that people may come to the understanding that they should work hard in tapasya for self-realization and freedom from the continuous bondage of birth, death, old age and disease in one body after another. Māyā, however, is very strong; she is expert in putting impediments in the way of this understanding. Therefore sometimes one comes to the Kṛṣṇa consciousness movement but again falls into the clutches of māyā, not understanding the importance of this movement.
6.5.12
eka eveśvaras turyo
(12) Not understanding that there indeed is one controller, one Supreme Lord present who cannot be seen, who is not created [or born] and who, independent as His own shelter in the beyond, is the fourth dimension [of Time], what can one expect from one's temporary fruitive activities?
Nārada Muni had mentioned a kingdom where there is only one king with no competitor. The complete spiritual world, and specifically the cosmic manifestation, has only one proprietor or enjoyer — the Supreme Personality of Godhead, who is beyond this material manifestation. The Lord has therefore been described as turya, existing on the fourth platform. He has also been described as abhava. The word bhava, which means "takes birth," comes from the word bhū, "to be." As stated in Bhagavad-gītā (8.19), bhūtvā bhūtvā pralīyate: the living entities in the material world must be repeatedly born and destroyed. The Supreme Personality of Godhead, however, is neither bhūtvā nor pralīyate; He is eternal. In other words, He is not obliged to take birth like human beings or animals, which repeatedly take birth and die because of ignorance of the soul. The Supreme Personality of Godhead, Kṛṣṇa, is not subjected to such changes of body, and one who thinks otherwise is considered a fool (avajānanti māḿ mūḍhā mānuṣīḿ tanum āśritam [Bg. 9.11]). Nārada Muni advises that human beings not waste their time simply jumping like cats and monkeys, without real benefit. The duty of the human being is to understand the Supreme Personality of Godhead.
6.5.13
pratyag-dhāmāvida iha
(13) If a man indeed in ignorance has left for the lower regions [the hole] from which he doesn't return, just as he doesn't return from the spiritual abode in the beyond, of what use are then his temporary karmic activities in this world [compare B.G. 9: 4 and 8: 15]?
6.5.14
svairiṇīva guṇānvitā
(14) With the different things the living being tries with his intelligence, being possessed by passion and so on, he is like a free woman presenting herself in different ways. What's the use of working for results when one doesn't know the [transcendental] end to these changes of form in this world?
A woman who has no husband declares herself independent, which means that she becomes a prostitute. A prostitute generally dresses herself in various fashions intended to attract a man's attention to the lower part of her body. Today it has become a much advertised fashion for a woman to go almost naked, covering the lower part of her body only slightly, in order to draw the attention of a man to her private parts for sexual enjoyment. The intelligence engaged to attract a man to the lower part of the body is the intelligence of a professional prostitute. Similarly, the intelligence of a living entity who does not turn his attention toward Kṛṣṇa or the Kṛṣṇa consciousness movement simply changes dresses like a prostitute. What is the benefit of such foolish intelligence? One should be intelligently conscious in such a way that he need no longer change from one body to another.
Karmīs change their professions at any moment, but a Kṛṣṇa conscious person does not change his profession, for his only profession is to attract the attention of Kṛṣṇa by chanting the Hare Kṛṣṇa mantra and living a very simple life, without following daily changes of fashion. In our Kṛṣṇa consciousness movement, fashionable persons are taught to adopt one fashion — the dress of a Vaiṣṇava with a shaved head and tilaka. They are taught to be always clean in mind, dress and eating in order to be fixed in Kṛṣṇa consciousness. What is the use of changing one's dress, sometimes wearing long hair and a long beard and sometimes dressing otherwise? This is not good. One should not waste his time in such frivolous activities. One should always be fixed in Kṛṣṇa consciousness and take the cure of devotional service with firm determination.
6.5.15
saḿsarantaḿ kubhāryavat
tad-gatīr abudhasyeha
(15) When one thus is subjected to the material way, one loses one's status as an independent authority and thus the intelligence moves exactly like a bad wife bereft of insight. What in this world is then the use of all that love for being bound in karma?
6.5.16
(16) The illusory of matter gives rise to creation and dissolution, which is a river [thus streaming in two directions] that for the foolish person flows [too] fast at its banks [to escape from it]. What's the use of working for a temporary advantage, without having knowledge of these matters?
One may be submerged in the waves of the river of māyā, but one may also get free from the waves by coming to the banks of knowledge and austerity. Near these banks, however, the waves are very strong. If one does not understand how he is being tossed by the waves, but simply engages in temporary fruitive activities, what benefit will he derive?
The māyā-śakti, Durgā, is in charge of sṛṣṭi-sthiti-pralaya, creation and dissolution, and she acts under the direction of the Supreme Lord (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). When one falls in the river of nescience, he is always tossed here and there by the waves, but the same māyā can also save him when be surrenders to Kṛṣṇa, or becomes Kṛṣṇa conscious. Kṛṣṇa consciousness is knowledge and austerity. A Kṛṣṇa conscious person takes knowledge from the Vedic literature, and at the same time he must practice austerities.
To attain freedom from material life, one must take to Kṛṣṇa consciousness. Otherwise, if one very busily engages in the so-called advancement of science, what benefit will he derive? If one is carried away by the waves of nature, what is the meaning of being a great scientist or philosopher? Mundane science and philosophy are also material creations. One must understand how māyā works and how one can be released from the tossing waves of the river of nescience. That is one's first duty.
6.5.17
puruṣo 'dbhuta-darpaṇaḥ
adhyātmam abudhasyeha
(17) When one in this existence doesn't know about the twenty-five ways [the twenty-five elements, see 3.26: 11-15] to look at the reality of the Original Person, that wondrous mirror to the individual personality, what benefit is found in it to exhaust oneself for the falsehood of material gain?
Philosophers and scientists conduct scholarly research to find the original cause, but they should do so scientifically, not whimsically or through fantastic theories. The science of the original cause is explained in various Vedic literatures. Athāto brahma jijñāsā/janmādy asya yataḥ [SB 1.1.1]. The Vedānta-sūtra explains that one should inquire about the Supreme Soul. Such inquiry about the Supreme is called brahma jijñāsā. The Absolute Truth, tattva, is explained in Śrīmad-Bhāgavatam (1.2.11):
brahmeti paramātmeti
"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth appears to neophytes as impersonal Brahman and to advanced mystic yogīs as Paramātmā, the Supersoul, but devotees, who are further advanced, understand the Absolute Truth as the Supreme Lord, Viṣṇu.
parasya brahmaṇaḥ śaktis
"Whatever we see in this world is but an expansion of various energies of the Supreme Personality of Godhead, who is like a fire that spreads illumination for a long distance although it is situated in one place." (Viṣṇu Purāṇa) The entire cosmic manifestation is an expansion of the Supreme Lord. Therefore if one does not conduct research to find the supreme cause, but instead falsely engages in frivolous, temporary activities, what is the use of demanding recognition as an important scientist or philosopher? If one does not know the ultimate cause, what is the use of his scientific and philosophical research?
The puruṣa, the original person — Bhagavān, Viṣṇu — can be understood only by devotional service. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: [Bg. 18.55] only by devotional service can one understand the Supreme Person, who is behind everything. One must try to understand that the material elements are the separated, inferior energy of the Lord and that the living entity is the Lord's spiritual energy. Whatever we experience, including matter and the spirit soul, the living force, is but a combination of two energies of Lord Viṣṇu — the inferior energy and the superior energy. One should seriously study the facts concerning creation, maintenance and devastation, as well as the permanent place from which one never need return (yad gatvā na nivartante [Bg. 15.6]). Human society should study this, but instead of culturing such knowledge, people are attracted to temporary happiness and sense gratification, culminating in bottomless, topless passion. There is no profit in such activities; one must engage himself in the Kṛṣṇa consciousness movement.
6.5.18
bandha-mokṣānudarśanam
(18) If one doesn't know to discriminate [like the swan] concerning the refuge to accept, when one concerning the Lord has given up on His literatures [the s'âstras] that inform about the ways of bondage and liberation, of what use is it then to wrestle in attachment for temporary matters?
The Kṛṣṇa consciousness movement is very eager to present Vedic literature in modern languages, especially Western languages such as English, French and German. The leaders of the Western world, the Americans and Europeans, have become the idols of modern civilization because the Western people are very sophisticated in temporary activities for the advancement of material civilization. A sane man, however, can see that all such grand activities, although perhaps very important for temporary life, have nothing to do with eternal life. The entire world is imitating the materialistic civilization of the West, and therefore the Kṛṣṇa consciousness movement is very much interested in giving the Western people knowledge by translating the original Sanskrit Vedic literatures into Western languages.
The word vivikta-padam refers to the path of logical discourses concerning the aim of life. If one does not discuss that which is important in life, one is put into darkness and must struggle for existence. What, then, is the benefit of his advancement in knowledge? The people of the West are seeing their students becoming hippies, despite gorgeous arrangements for university education. The Kṛṣṇa consciousness movement, however, is trying to convert misguided, drug-addicted students to the service of Kṛṣṇa and engage them in the best welfare activities for human society.
6.5.19
svatantram abudhasyeha
(19) The so very sharp, revolving wheel of Time governs all the world according to its own rule and measure; of what use is it to endeavor in desire for results in this world when one doesn't know about this [this order of time]?
This verse explains the words kṣaura-pavyaḿ svayaḿ bhrami, which especially refer to the orbit of eternal time. It is said that time and tide wait for no man. According to the moral instructions of the great politician Cāṇakya Paṇḍita:
Even a moment of one's lifetime could not be returned in exchange for millions of dollars. Therefore one should consider how much loss one suffers if he wastes even a moment of his life for nothing. Living like an animal, not understanding the goal of life, one foolishly thinks that there is no eternity and that his life span of fifty, sixty, or, at the most, one hundred years, is everything. This is the greatest foolishness. Time is eternal, and in the material world one passes through different phases of his eternal life. Time is compared herein to a sharp razor. A razor is meant to shave the hair from one's face, but if not carefully handled, the razor will cause disaster. One is advised not to create a disaster by misusing his lifetime. One should be extremely careful to utilize the span of his life for spiritual realization, or Kṛṣṇa consciousness.
6.5.20
(20) How can one, entangled in the modes of nature [see B.G. 18: 19-29], undertake anything [like begetting children], if one doesn't understand the instructions of the scriptures of the Father that tell one how to put an end to the material way of life?'
6.5.21
prayayus taḿ parikramya
(21) Thus being convinced o King, the Haryas'vas were of the same opinion. Circumambulating him [Nârada] they left to tread the path of no return [see also B.G. 8: 16].
6.5.22
(22) The muni traveled all the worlds keeping the Lord of the Senses in mind with spiritual sounds and thus he, innerly not being divided, engaged his consciousness at the lotus feet [see the bhajan Nârada Muni].
6.5.23
(23) Daksha hearing from Nârada about the loss of the sons who were the best of the best in their conduct, then full of lamentation had to suffer. It hurt him deeply to see what had become of his fine sons.
6.5.24
(24) Pacified by the instigator [Lord Brahmâ] he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas.
The Haryaśvas, the sons of Prajāpati Dakṣa, were certainly well behaved, learned and advanced, and in accordance with the order of their father they went to perform austerities to beget good sons for their family. But Nārada Muni took advantage of their good behavior and culture to properly direct them not to be involved with this material world, but to use their culture and knowledge to end their material affairs. The Haryaśvas abided by the order of Nārada Muni, but when news of this was brought to Prajāpati Dakṣa, the prajāpati, instead of being happy with the actions of Nārada Muni, was extremely sorrowful. Similarly, we are trying to bring as many young men as possible to the Kṛṣṇa consciousness movement for their ultimate benefit, but the parents of the young men joining this movement, being very sorry, are lamenting and making counterpropaganda. Of course, Prajāpati Dakṣa did not make propaganda against Nārada Muni, but later, as we shall see, Dakṣa cursed Nārada Muni for his benevolent activities. This is the way of materialistic life. A materialistic father and mother want to engage their sons in begetting children, striving for improved economic conditions and rotting in materialistic life. They are not unhappy when their children become spoiled, useless citizens, but they lament when they join the Kṛṣṇa consciousness movement to achieve the ultimate goal of life. This animosity between parents and the Kṛṣṇa consciousness movement has existed since time immemorial. Even Nārada Muni was condemned, not to speak of others. Nevertheless, Nārada Muni never gives up his mission. To deliver as many fallen souls as possible, he continues playing his musical instrument and vibrating the transcendental sound Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
6.5.25
nārāyaṇa-saro jagmur
(25) They on their turn by their father being ordered to populate the universe, took vows and went to the perfected ones at lake Nârâyana-saras, the place for which their elder brothers previously had left.
Prajāpati Dakṣa sent his second group of sons to the same place where his previous sons had attained perfection. He did not hesitate to send his second group of sons to the same place, although they too might become victims of Nārada's instructions. According to the Vedic culture, one should be trained in spiritual understanding as a brahmacārī before entering household life to beget children. This is the Vedic system. Thus Prajāpati Dakṣa sent his second group of sons for cultural improvement, despite the risk that because of the instructions of Nārada they might become as intelligent as their older brothers. As a dutiful father, he did not hesitate to allow his sons to receive cultural instructions concerning the perfection of life; he depended upon them to choose whether to return home, back to Godhead, or to rot in this material world in various species of life. In all circumstances, the duty of the father is to give cultural education to his sons, who must later decide which way to go. Responsible fathers should not hinder their sons who are making cultural advancement in association with the Kṛṣṇa consciousness movement. This is not a father's duty. The duty of a father is to give his son complete freedom to make his choice after becoming spiritually advanced by following the instructions of the spiritual master.
6.5.26
vinirdhūta-malāśayāḥ
(26) Bathing regularly there, doing japa and reciting mantras for the sake of the Supreme Reality, they performed great austerities which indeed purified them from all the dirt within.
6.5.27-28
abhyasyanta iḍaspatim
puruṣāya mahātmane
(27-28) For months drinking water and eating air only, they used this mantra to worship 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'].'
From these verses it is apparent that the chanting of the mahā-mantra or the Vedic mantras must be accompanied by severe austerities. In Kali-yuga, people cannot undergo severe austerities like those mentioned herein — drinking only water and eating only air for many months. One cannot imitate such a process. But at least one must undergo some austerity by giving up four unwanted principles, namely illicit sex, meat-eating, intoxication and gambling. Anyone can easily practice this tapasya, and then the chanting of the Hare Kṛṣṇa mantra will be effective without delay. One should not give up the process of austerity. If possible, one should bathe in the waters of the Ganges or Yamunā, or in the absence of the Ganges and Yamunā one may bathe in the water of the sea. This is an item of austerity. Our Kṛṣṇa consciousness movement has therefore established two very large centers, one in Vṛndāvana and another in Māyāpur, Navadvīpa. There one may bathe in the Ganges or Yamunā, chant the Hare Kṛṣṇa mantra and thus become perfect and return home, back to Godhead.
6.5.29
(29) O King, in their meditations to populate the universe they were also approached by sage Nârada, who like before expressed himself in meaningful words:
6.5.30
anvicchatānupadavīḿ
(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.
Nārada Muni encouraged Prajāpati Dakṣa's second group of sons by awakening their natural affinity for their brothers. He urged them to follow their older brothers if they were at all affectionate toward them. Family affection is very strong, and therefore Nārada Muni followed this tactic of reminding them of their family relationship with the Haryaśvas. Generally the word nigama refers to the Vedas, but here nigama refers to the instructions contained in the Vedas. Śrīmad-Bhāgavatam says, nigama-kalpa-taror galitaḿ phalam: [SB 1.1.3] the Vedic instructions are like a tree, of which Śrīmad-Bhāgavatam is the ripened fruit. Nārada Muni is engaged in distributing this fruit, and therefore he instructed Vyāsadeva to write this Mahā-Purāṇa, Śrīmad-Bhāgavatam, for the benefit of ignorant human society.
anarthopaśamaḿ sākṣād
lokasyājānato vidvāḿś
"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth." (Bhāg. 1.7.6) People are suffering because of ignorance and are following a wrong path for happiness. This is called anartha. These material activities will never make them happy, and therefore Nārada instructed Vyāsadeva to record the instructions of Śrīmad-Bhāgavatam. Vyāsadeva actually followed Nārada and did this. Śrīmad-Bhāgavatam is the supreme instruction of the Vedas. Galitaḿ phalam: the ripened fruit of the Vedas is Śrīmad-Bhāgavatam.
6.5.31
yo 'nutiṣṭhati dharmavit
(31) A brother faithful to the path of an elder brother who knows the dharma [see 6.1], is a piously associated person who may enjoy with the Maruts [the wind gods of brotherhood].'
6.5.32
(32) Saying this much Nârada with his all-auspicious vision departed from there, and so it came to pass that they followed the path of the brothers who preceded them o worthy friend.
6.5.33
parasyānupathaḿ gatāḥ
nādyāpi te nivartante
(33) Properly having turned inwards thus taking to the transcendental path, they, just like the nights that leave in the western direction, even to this day have not returned.
6.5.34
(34) That very time the Prajâpati observed many inauspicious signs and heard how, like before, his sons because of Nârada had come to naught.
6.5.35
cukrodha nāradāyāsau
devarṣim upalabhyāha
roṣād visphuritādharaḥ
(35) Overpowered by grief about his children, he almost fainted. He got very angry with Nârada and when he met him he addressed him in fury with trembling lips.
6.5.36
asādhv akāry arbhakāṇāḿ
bhikṣor mārgaḥ pradarśitaḥ
(36) S'rî Daksha said: 'You false preacher dressed up like a saint! What a disgrace you've brought upon us. Poor boys lacking in experience you've shown the path of beggars!
6.5.37
ṛṇais tribhir amuktānām
(37) With them not at all free from the three debts [to the saints, the gods and the father by celibacy, ceremony and progeny], you have in disregard of their duties, ruined their path of good fortune on earth and in the hereafter you sinner!
As soon as a brāhmaṇa takes birth, he assumes three kinds of debts — debts to great saints, debts to the demigods and debts to his father. The son of a brāhmaṇa must undergo celibacy (brahmacarya) to clear his debts to the saintly persons, he must perform ritualistic ceremonies to clear his debts to the demigods, and he must beget children to become free from his debts to his father. Prajāpati Dakṣa argued that although the renounced order is recommended for liberation, one cannot attain liberation unless one fulfills his obligations to the demigods, the saints and his father. Since Dakṣa's sons had not liberated themselves from these three debts, how could Nārada Muni have led them to the renounced order of life? Apparently, Prajāpati Dakṣa did not know the final decision of the śāstras. As stated in Śrīmad-Bhāgavatam (11.5.41):
Everyone is indebted to the demigods, to living entities in general, to his family, to the pitās and so on, but if one fully surrenders to Kṛṣṇa, Mukunda, who can give one liberation, even if one performs no yajñas, one is freed from all debts. Even if one does not repay his debts, he is freed from all debts if he renounces the material world for the sake of the Supreme Personality of Godhead, whose lotus feet are the shelter of everyone. This is the verdict of the śāstra. Therefore Nārada Muni was completely right in instructing the sons of Prajāpati Dakṣa to renounce this material world immediately and take shelter of the Supreme Personality of Godhead. Unfortunately, Prajāpati Dakṣa, the father of the Haryaśvas and Savalāśvas, did not understand the great service rendered by Nārada Muni. Dakṣa therefore addressed him as pāpa (the personality of sinful activities) and asādhu (a nonsaintly person). Since Nārada Muni was a great saint and Vaiṣṇava, he tolerated all such accusations from Prajāpati Dakṣa. He merely performed his duty as a Vaiṣṇava by delivering all the sons of Prajāpati Dakṣa, enabling them to return home, back to Godhead.
6.5.38
yaśo-hā nirapatrapaḥ
(38) Thus you've heartlessly spoiled the minds of those boys. While traveling as an associate of the Lord, you've shamelessly defamed Him!
This mentality of Prajāpati Dakṣa still continues even today. When young boys join the Kṛṣṇa consciousness movement, their fathers and so-called guardians are very angry at the propounder of the Kṛṣṇa consciousness movement because they think that their sons have been unnecessarily induced to deprive themselves of the material enjoyments of eating, drinking and merrymaking. Karmīs, fruitive workers, think that one should fully enjoy his present life in this material world and also perform some pious activities to be promoted to higher planetary systems for further enjoyment in the next life. A yogī, however, especially a bhakti-yogī, is callous to the opinions of this material world. He is not interested in traveling to the higher planetary systems of the demigods to enjoy a long life in an advanced materialistic civilization. As stated by Prabodhānanda Sarasvatī, kaivalyaḿ narakāyate tridaśa-pūr ākāśa-puṣpāyate: for a devotee, merging into the Brahman existence is hellish, and life in the higher planetary systems of the demigods is a will-o'-the-wisp, a phantasmagoria with no real existence at all. A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman. He is interested only in rendering service to the Personality of Godhead. Since Prajāpati Dakṣa was a karmī, he could not appreciate the great service Nārada Muni had rendered his eleven thousand sons. Instead, he accused Nārada Muni of being sinful and charged that because Nārada Muni was associated with the Supreme Personality of Godhead, the Lord would also be defamed. Thus Dakṣa criticized that Nārada Muni was an offender to the Lord although he was known as an associate of the Lord.
6.5.39
bhūtānugraha-kātarāḥ
vairań-karam avairiṇām
(39) You should know that the best ones of the Lord are ever anxious to bless the fallen souls. But not you, you've really broken the bond of friendship and sown dissension among people living in harmony [compare B.G. 18: 68-69].
6.5.40
(40) With your false doctrine of only being directed at the Absolute Truth you think renunciation is attained by cutting the bonds of affection, but this is not how renunciation works with people.
Prajāpati Dakṣa was correct in stating that changing one's dress cannot detach one from this material world. The sannyāsīs of Kali-yuga who change their robes from white to saffron and then think they can do whatever they like are more abominable than materialistic gṛhasthas. This is not recommended anywhere. Prajāpati Dakṣa was right in pointing out this defect, but he did not know that Nārada Muni had aroused the spirit of renunciation in the Haryaśvas and Savalāśvas through full knowledge. Such enlightened renunciation is desirable. One should enter the renounced order with full knowledge (jñāna-vairāgya), for the perfection of life is possible for one who renounces this material world in that way. This elevated stage can be reached very easily, as supported by the statements of Śrīmad-Bhāgavatam (1.2.7):
janayaty āśu vairāgyaḿ
"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." If one seriously engages in devotional service to Lord Vāsudeva, jñāna and vairāgya are automatically manifest in one's person. There is no doubt of this. Prajāpati Dakṣa's accusation that Nārada had not actually elevated his sons to the platform of knowledge was not factual. All the sons of Prajāpati Dakṣa had first been raised to the platform of jñāna and had then automatically renounced this world. In summary, unless one's knowledge is awakened, renunciation cannot take place, for without elevated knowledge one cannot give up attachment for material enjoyment.
6.5.41
nirvidyate svayaḿ tasmān
(41) Not experiencing the hardship that follows the pleasures of life someone will not arrive at knowledge. One naturally refrains in the end and not because of being brainwashed by others.
6.5.42
(42) Those with a wife and children who are honest accept the load of the Vedic duties; the unbearable wrong you did to us I [for once] can forgive.
Prajāpati Dakṣa wanted to prove that he had been most tolerant in not having said anything when Nārada Muni, for no reason, induced his ten thousand innocent sons to adopt the path of renunciation. Sometimes householders are accused of being gṛhamedhīs, for gṛhamedhīs are satisfied with family life without spiritual advancement. Gṛhasthas, however, are different because although gṛhasthas live in householder life with their wives and children, they are eager for spiritual advancement. Wanting to prove that he had been magnanimous to Nārada Muni, Prajāpati Dakṣa stressed that when Nārada had misled his first sons, Dakṣa had taken no action; he had been kind and tolerant. He was aggrieved, however, because Nārada Muni had misled his sons for a second time. Therefore he wanted to prove that Nārada Muni, although dressed like a sādhu, was not actually a sādhu; he himself, although a householder, was a greater sādhu than Nārada Muni.
6.5.43
(43) But you breaking the line of descendants may, because of the wrong you did to us for the second time o fool, nowhere wandering around in the world find a place to stay, a fixed residence.'
Because Prajāpati Dakṣa was a gṛhamedhī who wanted to remain in household life, he thought that if Nārada Muni could not remain in one place, but had to travel all over the world, that would be a great punishment for him. Actually, however, such a punishment is a boon for a preacher. A preacher is known as parivrājakācārya — an ācārya, or teacher, who always travels for the benefit of human society. Prajāpati Dakṣa cursed Nārada Muni by saying that although he had the facility to travel all over the universe, he would never be able to stay in one place. In the paramparā system from Nārada Muni, I have also been cursed. Although I have many centers that would be suitable places of residence, I cannot stay anywhere, for I have been cursed by the parents of my young disciples. Since the Kṛṣṇa consciousness movement was started, I have traveled all over the world two or three times a year, and although I am provided comfortable places to stay wherever I go, I cannot stay anywhere for more than three days or a week. I do not mind this curse by the parents of my disciples, but now it is necessary that I stay in one place to finish another task — this translation of Śrīmad-Bhāgavatam. If my young disciples, especially those who have taken sannyāsa, take charge of traveling all over the world, it may be possible for me to transfer the curse of the parents to these young preachers. Then I may sit down conveniently in one place for the work of translation.
6.5.44
titikṣeteśvaraḥ svayam
(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] tolerating it all, said only: 'Understood, so be it', even though he himself was the man in control.'
"The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime." Because Nārada Muni is the most elevated of sādhus, devotees, to deliver Prajāpati Dakṣa he silently tolerated the curse. Śrī Caitanya Mahāprabhu has taught this principle to all His devotees:
taror api sahiṣṇunā
amāninā mānadena
[Cc. adi 17.31]
"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." Following the orders of Śrī Caitanya Mahāprabhu, one who preaches the glories of the Lord all over the world or all over the universe should be humbler than grass and more tolerant than a tree because a preacher cannot live an easygoing life. Indeed, a preacher must face many impediments. Not only is he sometimes cursed, but sometimes he must also suffer personal injury. For example, when Nityānanda Prabhu went to preach Kṛṣṇa consciousness to the two roguish brothers Jagāi and Mādhāi, they injured Him and made His head bleed, but nevertheless, He tolerantly delivered the two rogues, who became perfect Vaiṣṇavas. This is the duty of a preacher. Lord Jesus Christ even tolerated crucifixion. Therefore the curse against Nārada was not very astonishing, and he tolerated it.
Now, it may be asked why Nārada Muni stayed in the presence of Prajāpati Dakṣa and tolerated all his accusations and curses. Was that for Dakṣa's deliverance? The answer is yes. Śrīla Viśvanātha Cakravartī Ṭhākura says that after being insulted by Prajāpati Dakṣa, Nārada Muni should have left immediately, but he purposely stayed to hear all Dakṣa's strong words so that Dakṣa might be relieved of his anger. Prajāpati Dakṣa was not an ordinary man; he had accumulated the results of many pious activities. Therefore Nārada Muni expected that after delivering his curse, Dakṣa, satisfied and freed from anger, would repent his misbehavior and thus get a chance to become a Vaiṣṇava and be delivered. When Jagāi and Mādhāi offended Lord Nityānanda, Lord Nityānanda stood tolerantly, and therefore both brothers fell at His lotus feet and repented. Consequently they later became perfect Vaiṣṇavas.
Canto 6
Chapter 6: The Progeny of the Daughters of Daksha
As described in this chapter, Prajāpati Dakṣa begot sixty daughters in the womb of his wife Asiknī. These daughters were given in charity to various persons to increase the population. Since these offspring of Dakṣa were women, Nārada Muni did not try to lead them toward the renounced order of life. Thus the daughters were saved from Nārada Muni. Ten of the daughters were given in marriage to Dharmarāja, thirteen to Kaśyapa Muni, and twenty-seven to the moon-god, Candra. In this way fifty daughters were distributed, and of the other ten daughters, four were given to Kaśyapa and two each to Bhūta, Ańgirā and Kṛśāśva. One should know that it is because of the union of these sixty daughters with various exalted personalities that the entire universe was filled with various kinds of living entities, such as human beings, demigods, demons, beasts, birds and serpents.
6.6.1
tataḥ prācetaso 'siknyām
(1) S'rî S'uka said: 'The son of the Prâcetas thereafter [after he had cursed Nârada], pacified by Lord Brahmâ, begot at his kind request [to procreate again] in his wife Asiknî sixty daughters who were all very fond of their father.
6.6.2
bhūtāńgiraḥ-kṛśāśvebhyo
(2) Ten of them he gave to king Dharma [Yamarâja], Kas'yapa he gave thirteen, twenty-seven were given to the moon god and Bhûta, Angirâ and Kris'âs'va he gave each two. The four remaining he also gave to Kas'yapa.
6.6.3
(3) Please hear from me all the different names of these women who with their many children and descendants populated the three worlds and from whom you and I are stemming.
6.6.4
bhānur lambā kakud yāmir
(4) The wives of Yamarâja were Bhânu, Lambâ, Kakud, Yâmi, Vis'vâ, Sâdhyâ, Marutvatî, Vasu, Muhûrtâ and Sankalpâ. Now hear about their sons.
6.6.5
indrasenas tato nṛpa
vidyota āsīl lambāyās
tataś ca stanayitnavaḥ
(5) From Bhânu was born Deva-rishabha and from him was born Indrasena, o King. Vidyota ['lightning'] appeared from Lambâ and from him there was thunder [his children].
6.6.6
kīkaṭas tanayo yataḥ
svargo nandis tato 'bhavat
(6) From Kakud Sankatha appeared and from him there was the son named Kîkatha who fathered many protectors of earthly strongholds. Yâmi gave birth to Svarga from whose loins Nandi was born.
6.6.7
aprajāḿs tān pracakṣate
sādhyo-gaṇaś ca sādhyāyā
(7) The [ten] Vis'vadevas were born from Vis'vâ, but it is said that from them there was no progeny. The Sâdhyas who were born from Sâdhyâ, had one son: Arthasiddhi.
6.6.8
marutvatyā babhūvatuḥ
jayanto vāsudevāḿśa
(8) Marutvân and Jayanta took birth from Marutvatî. Jayanta was an expansion of Vâsudeva and is also known as Upendra.
6.6.9
(9) From Muhûrtâ ['forty-eight minutes'] the Mauhûrtikas were born, a group of [thirty] gods who took birth to present the living beings the result of their personal time-bound actions.
6.6.10-11
sańkalpāyās tu sańkalpaḥ
vasavo 'ṣṭau vasoḥ putrās
droṇaḥ prāṇo dhruvo 'rko 'gnir
doṣo vāstur vibhāvasuḥ
droṇasyābhimateḥ patnyā
(10-11) From Sankalpâ Sankalpa [the deity presiding over one's conviction] was born and from him Kâma [the god of love] appeared. Vasu gave birth to the eight Vasus. Now listen to their names: Drona, Prâna, Dhruva, Arka, Agni, Dosha, Vâstu and Vibhâvasu. From Drona's wife Abhimati sons appeared like Harsha, S'oka, Bhaya and more
6.6.12
prāṇasyorjasvatī bhāryā
(12) Ûrjasvatî the wife of Prâna gave birth to Saha, Âyus and Purojava. From Dhruva's wife Dharani the various [gods ruling over the] cities and towns were born.
6.6.13
putrās tarṣādayaḥ smṛtāḥ
putrā draviṇakādayaḥ
(13) From the wife of Arka, Vâsanâ there were the sons named Tarsha and so on and from Dhârâ the wife of the Vasu Agni there were the sons known as Dravinaka and so on.
6.6.14
(14) Krittikâ, another wife of Agni, gave birth to Skanda [Kârttikeya] whose sons were headed by Vis'âkha and from Dosha's wife S'arvarî the son S'is'umâra was born. He was an expansion of the Lord of Time [see 5.23].
6.6.15
vāstor āńgirasī-putro
viśvakarmākṛtī-patiḥ
tato manuś cākṣuṣo 'bhūd
(15) From Vâstu's wife Ângirasî the son Vis'vakarmâ [the great architect] was born who became the husband of Âkritî. From them was born the Manu named Câkshusha whose sons were the Vis'vadevas and Sâdhyas [see verse 7].
6.6.16
vibhāvasor asūtoṣā
pañcayāmo 'tha bhūtāni
(16) Ûshâ the wife of Vibhâvasu gave birth to Vyushtha, Rocisha and Âtapa. Âtapa then fathered Pañcayâma ['the span of the day'] who awakens the living beings to engage in material activities.
6.6.17-18
sarūpāsūta bhūtasya
raivato 'jo bhavo bhīmo
vāma ugro vṛṣākapiḥ
ajaikapād ahirbradhno
rudrasya pārṣadāś cānye
(17-18) Sarûpâ, the wife of Bhûta, gave birth to the millions of Rudras headed by Raivata, Aja, Bhava, Bhîma, Vâma, Ugra, Vrishâkapi, Ajaikapât, Ahirbradhna, Bahurûpa and Mahân. Their associates, the ghastly ghosts and Vinâyakas [a type of demons, hobgoblins] originated from his other wife.
6.6.19
prajāpater ańgirasaḥ
atharvāńgirasaḿ vedaḿ
(19) Prajâpati Angirâ's wife Svadhâ accepted the Pitâs for her sons and [his other wife] Satî accepted Atharvângirasa as her son who was the [fourth] Veda [the Atharva Veda] in person.
6.6.20
kṛśāśvo 'rciṣi bhāryāyāḿ
dhiṣaṇāyāḿ vedaśiro
(20) The wife of Kris'âs'va, Arcis gave birth to Dhûmaketu who in Dhishanâ begot the sons Vedas'irâ, Devala, Vayuna and Manu.
6.6.21-22
suparṇāsūta garuḍaḿ
(21-22) Kas'yapa [or Târkshya] had four wives: Vinatâ [Suparnâ], Kadrû, Patangî and Yâminî. From Patangî the birds originated, from Yâminî the locusts came and Vinatâ brought Garuda into existence - the one who is regarded the carrier of Yajña [Vishnu] - and Anûru [Aruna] the chariot driver of Sûrya, the god of the sun. From Kadrû there were the different kinds of serpents.
6.6.23
kṛttikādīni nakṣatrāṇ-
(23) The wives of the moon god [Soma] were the [goddesses ruling the twenty-seven] lunar mansions named Krittikâ and so, but o son of Bharata, because Daksha had cursed him [for preferring Rohinî], he was pestered by a degenerative disease [consumption] and had no children with any of them.
6.6.24-26
(24-26) Again pacifying him Soma in respect of the division of time managed to stop the decay [reducing it to the dark fortnight]. Now please take notice of all the names of the wives of Kas'yapa, the mothers from whom all the living beings of this entire universe were born: Aditi, Diti, Danu, Kâshthhâ, Arishthâ, Surasâ, Ilâ, Muni, Krodhavas'â, Tâmrâ, Surabhi, Saramâ and Timi. From Timi the aquatics appeared and the animals of prey were the children of Saramâ.
6.6.27
surabher mahiṣā gāvo
muner apsarasāḿ gaṇāḥ
(27) From Surabhi the buffalo found its existence as also the cows and other animals with cloven hooves o King. From Tâmrâ the eagles, the vultures and so on came into being and from Muni there were the different angels.
6.6.28
dandaśūkādayaḥ sarpā
rājan krodhavaśātmajāḥ
(28) The reptiles such as the dandas'ûka snakes originated from Krodhavas'â, from Ilâ all the creepers and trees came and all the evil ones [like the demons and cannibals] were there from Surasâ.
6.6.29-31
ariṣṭāyās tu gandharvāḥ
kāṣṭhāyā dviśaphetarāḥ
dvimūrdhā śambaro 'riṣṭo
hayagrīvo vibhāvasuḥ
svarbhānuḥ kapilo 'ruṇaḥ
ekacakro 'nutāpanaḥ
dhūmrakeśo virūpākṣo
(29-31) From Arishthâ there were only Gandharvas and from Kâshthhâ there were the animals whose hooves are not split. From Danu there were sixty-one sons born; the ones important are: Dvimûrdhâ, S'ambara, Arishthâ, Hayagrîva, Vibhâvasu, Ayomukha, S'ankus'irâ, Svarbhânu, Kapila, Aruna, Pulomâ and Vrishaparvâ as also Ekacakra, Anutâpana, Dhûmrakes'a, Virûpâksha, Vipracitti and Durjaya.
6.6.32
vṛṣaparvaṇas tu śarmiṣṭhāḿ
yayātir nāhuṣo balī
(32) Suprabhâ, the daughter of Svarbhânu married Namuci, but S'armishthhâ born from Vrishaparvâ went to Yayâti the powerful son of Nahusha.
6.6.33-36
kratur hayaśirāḿ nṛpa
jaghāna svar-gato rājann
(33-36) There were four very beautiful daughters of Vais'vânara: Upadânavî, Hayas'irâ, Pulomâ and Kâlakâ. Hiranyâksha married Upadânavî and Kratu married Hayas'irâ o King, but when on the plea of Lord Brahmâ the two daughters Pulomâ and Kâlakâ of Vais'vânara married to the o so mighty prajâpati Kas'yapa, the Pauloma and Kâlakeya demons were born from them who were very keen on fighting. When the sixty thousand of them [headed by Nivâtakavaca] were a disturbance to the sacrifices in the heavenly places, your grandfather [Arjuna] single-handedly killed them just to please Indra o King.
6.6.37
(37) From Vipracitti's wife Simhikâ one hundred and one sons were born who all obtained a planet of their own: Râhu was the eldest and the hundred others were [called] the Ketus.
6.6.38-39
athātaḥ śrūyatāḿ vaḿśo
yo 'diter anupūrvaśaḥ
svāḿśenāvātarad vibhuḥ
(38-39) Now hear from me the chronological order of the dynasty that originated from Aditi, wherein Nârâyana, the One Almighty Lord, manifested as a plenary expansion of Himself [called Vâmana]. Vivasvân, Aryamâ, Pûshâ and Tvashthâ followed by Savitâ, Bhaga, Dhâtâ, Vidhâtâ, Varuna, Mitra, S'atru and Urukrama [were her twelve sons month by month consecutively presiding over the sun. Urukrama is the dwarf-incarnation Vâmana].
6.6.40
(40) The most fortunate Samjñâ, gave as the wife of Vivasvân birth to the Manu called S'râddhadeva as also to the twin the demigod Yamarâja and his sister Yamî [the river Yamunâ]. She appeared on earth in the form of a mare and gave birth to the As'vinî-kumâras.
6.6.41
41) Châyâ [another wife of the sun god] got from him the sons S'anais'cara [Saturn] and Sâvarni Manu as also a daughter named Tapatî who selected Samvarana for her husband.
6.6.42
tayoś carṣaṇayaḥ sutāḥ
brahmaṇā copakalpitā
(42) Aryamâ's wife Mâtrikâ gave birth to many scholarly sons. It was from their [talents] that Lord Brahmâ created humanity [as we know it].
6.6.43
pūṣānapatyaḥ piṣṭādo
(43) Pûshâ remained childless living on dough only. He had broken his teeth because he had shown them when he had to laugh about the anger of Daksha [when he insulted Lord S'iva, see 4.5: 21, 4.7: 4].
6.6.44
tvaṣṭur daityātmajā bhāryā
sanniveśas tayor jajñe
(44) From the marriage between Tvashthâ and the girl called Racanâ who was a Daitya daughter, the two sons Sannives'a and the very powerful Vis'varûpa were born.
6.6.45
guruṇāńgirasena yat
(45) He [Vis'varûpa] was by the God-conscious ones, despite of being the son of a daughter of their enemies, accepted as their priest, after they were abandoned by their spiritual master Brihaspati because they had disrespected him.'
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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