The Haṁsa-guhya Prayers Offered to the Lord by Prajāpati Dakṣa

The King said: My dear Lord! I wish to know in detail about the devatās, demons, human beings, Nāgas, beasts and birds created during the reign of Svāyambhuva Manu, which you described briefly in the Third Canto. I also wish to know about the śakti by which Brahmā produces the secondary creation.

Poṣaṇa (protection) concerning Indra, who killed his guru, will be explained. The guru Viśvarūpa was born from the son (Tvaṣṭā) of Dakṣa’s daughter (Aditi). The birth of Dakṣa was described briefly at the end of the Fourth Canto. Now in the Sixth Canto Dakṣa will be described in three chapters. Parīkṣit asks about the creation after hearing about the descendents of Svāyambhuva Manu’s daughters. The present chapter described how Dakṣa, born from the Pracetas, recited the Haṁsa-guhya prayers in praise of the Lord in order to create progeny.

The secondary creation was described briefly in the Third Canto. Now I desire to know about the subsequent creation in detail (vyāsam) from you (te). I wish to know about the śakti and its varieties by which Brahmā creates.

In order to explain how creation was carried out by Dakṣa, first the way in which Dakṣa took birth again, after he gave up the body with a goat’s head that he received as an insult. The sons of Prācīnabarhi saw that the earth was covered with trees. When King Prācīnabarhi had become detached and had gone to the forest, the earth was covered trees because of lack of agriculture caused by absence of a king.

Because of their austerities they became filled with anger.

Soma was the presiding deity of the trees and the king of the trees. The word iva is used because it was impossible to appease the Pracetās by kind words.

Ūrjam refers to eatables other than grains, such as fruits from the trees. Iṣam refers to grains like wheat coming from the grasses (oṣadhīḥ).

Flowers and creepers are food for moving creatures like bees with wings. Grass and other plants, without feet, are food for animals such as cows and buffalo with feet. The animals with feet are food for those with grasping front legs such as tigers. Animals like deer with four legs are food for the human being. Ca indicates also the non-moving entities like grains.

Follow the path of patience employed by your father and ancestors.

You are the protectors of the population. The trees and other entities are the population. The population should be protected. You must protect them. You cannot destroy them. Five examples are given. Tokānām means children. Striyāḥ patiḥ is a husband. Prajānām patiḥ is a king.

Since all living beings are the abode of the Lord, it is improper to kill them. Do you not remember that the Lord (asau), who is merciful to all beings, will be pleased with you (vaḥ)?

“When anger arises, how can one deliberate in this way?” Ākāśāt means suddenly. One should pacify anger by deliberation on the ātmā. One will surpass the guṇas by doing this, but otherwise one will be destroyed by the guṇas. Having spoken the technique of pacification (sāma), he then speaks using the technique of dissension (bheda).

Having seen that bheda did not pacify their anger, he then uses dāna, giving gifts. She was considered the daughter of the trees (vārkṣī) because she was raised by the trees.

She was the daughter of the Apsarā Pramlocā.

Being in the dynasty of Svāyambhuva Manu, Dakṣa was born during his Manvantara. Creation of the progeny by Dakṣa took place however during the Cākṣuṣa Manvantara since it has been said:

cākṣuṣe tv antare prāpte prāk-sarge kāla-vidrute

yaḥ sasarja prajā iṣṭāḥ sa dakṣo daiva-coditaḥ

His previous body had been destroyed, but he, the same Dakṣa, inspired by the supreme will, created all the desired living entities in the Cākṣuṣa Manvantara. SB 4.30.49

It should be understood that for five Manvantara periods he performed austerities to regain his powers in order to carry out creation during Cākṣuṣa Manvantara.

By mentioned that he was affectionate to his daughters, it is understood that he did not have sons.

Vindya-pādān means small hills near the Vindya Mountains.

The prayers were previously composed, not made by Dakṣa. Kasya means “of Dakṣa.”

Parāya means “unto the Lord who is superior to the jīva, māyā and the products of māyā.” How is that? He has true perception (avitathānubhūtaye). He is the instigator of the jīva (guṇa-trayābhāsa) and māyā (nimitta). He has a form which is unseen (adṛṣta-dhamne) by the jīvas who think that sense objects are real (guṇa-tattva-buddhibhiḥ). That form is not understood by others. It cannot be measured (nivṛtta-mānāya). No one can say the extent of his qualities or powers. Brahmā has said:

guṇātmanas te 'pi guṇān vimātuṁ

hitāvatīṛnasya ka īśire 'sya

kālena yair vā vimitāḥ su-kalpair

bhū-pāṁśavaḥ khe mihikā dyu-bhāsaḥ

In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men, who could possibly count the unlimited transcendental qualities possessed by you, the Supreme Personality of Godhead, who have descended onto the surface of the earth for the benefit of all living entities? SB 10.14.7

If the version with nivrṭta-maṇāya dadhe is taken (instead of nivṛtta-mānāvadhaye) then namaḥ dadhe means “offer respects.” Nivṛtta-mānāya means “to the Lord whom no one can know.”

This verse elaborates on the unseen form of the Lord. The jīva (puruṣaḥ) does not know that the Lord is his friend, the person who allows his senses to operate. The Lord lives in the body as a friend. Though he is ātmārāma, he allows the jīva to enjoy sense objects out of his friendship. And the jīva, though his friend, living in the body and experiencing the Lord’s friendship, does not know him. The Lord reveals knowledge of sense objects to the jīva through manifesting his intelligence and senses (vyakta-dṛṣteḥ). Another version is vyakta-dṛṣṭiḥ. Then it refers to the jīva by whom knowledge is revealed. It is like the sense objects which do not know the senses’ ability to reveal sweetness and other qualities of the sense objects.

“The sense objects cannot know since they are material. But the jīva is conscious. Why does the jīva not know the Lord?” Though the jīva is conscious, he is unconscious of the Lord. The body, the life airs in the body, the sense and the internal senses (manavaḥ), the five gross elements (bhūta) and the sense objects (mātrām), do not know their own form or the form of other things, or the form of the jīva different from all other ātmās. The jīva however, because it is conscious, knows everything—the self, the body and the guṇas of matter, which are the root of all those items. In the liberated state the jīva also knows the Paramātmā (taj-jñaḥ). But he does not know the Supreme Lord. “But you said the jīva knows the Paramātmā. Why do you say he does not know the Lord?” He does not know because the Lord’s spiritual qualities are unlimited (anantam). It is said:

dyupataya eva te na yayur antam anantatayā

tvam api yad antarāṇòa-nicayā nanu sāvaraṇāḥ

kha iva rajāṁsi vānti vayasā saha yac chrutayas

tvayi hi phalanty atannirasanena bhavan-nidhanāḥ

My Lord, you are unlimited, and no one has estimated the extent of your potencies. I think that even you do not know the range of your potential energies. Unlimited planets float in the sky just like atoms, and great Vedāntists, who are engaged in research to find you, discover that everything is different from you. Thus they finally decide that you are everything. SB 10.87.41

“You have said that the person who knows him does not know him. In that matter, there are two types of known object: that which is easily understood and that which is difficult to understand.” This verse will speak of the impersonal form of the Lord which is easily understood. Uparāmaḥ manasaḥ (cessation of mind) here means the state of samādhi, not the dissolution produced in the state of deep sleep, and not the agitation in the waking or dream states. What is the mind? It defines names and forms (nāma-rūpa-rūpasya). What is the cause of the mind’s samādhi? It arises from complete destruction (sampramoṣāt) of seeing and remembering. At that time the Lord is perceived as a form without qualities, as a spiritual substance only (kevalayā sva-saṁsthayā). I offer respects to the Lord who is pure (haṁsāya), who is perceived in the pure heart. Brahmā has said that this form of the Lord is easy to understand:

tathāpi bhūman mahimāguṇasya te

viboddhum arhaty amalāntar-ātmabhiḥ

avikriyāt svānubhavād arūpato

hy ananya-bodhyātmatayā na cānyathā

Nondevotees, however, cannot realize you in your full personal feature. Nevertheless, it may be possible for them to realize your expansion as the impersonal Supreme by cultivating direct perception of the self within the heart. But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects. Only in this way will your impersonal feature manifest itself to them. SB 10.14.6

Just as persons manifest fire from wood through mantras, the pure devotees, after bringing the personal form of Lord into the heart by hearing, manifest him before their eyes along with his nine and three spiritual śaktis by their prema-bhakti. May that Lord who is realized as bliss without material suffering, devoid of the unlimited varieties of māyā, who is all names and all forms in the universe by his external energy, and who has his spiritual energy beyond mind and words, be pleased with me.

Now the form with qualities, difficult to understand is described. The pure devotees (manīṣinaḥ), by the process of prema-bhakti, extract the Lord who has entered the heart by the process of hearing, and is hidden there.

praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham

dhunoti śamalaṁ kṛṣṇaḥ salilasya yathā carat

Kṛṣṇa, entering the lotus of the heart through the ears of the devotees, washes away all contamination until it is completely pure like the pools of water in the autumn seasons. SB 2.8.5

Pulling the Lord from the heart, the devotees taste his sweetness and beauty by the eye and other senses. They pull the Lord out along with his cit-śakti (sva-śaktibhiḥ). There are nine śaktis starting with Vimalā.1 There are also three śaktis: hlādinī, sandhinī and samvit. Viṣṇu Purāṇa says:

hladinī-sandhinī-saṁvit tvayii ekā sarva-saṁśraye

hlāda-tāpakarī miśrā tvayi no guṇa-varjite

In you who are the shelter of all spiritual qualities exist the energies of hlādinī, sandhinī and saṁvit. In you who are devoid of material qualities, the mixture of happiness and distress found in the material world do not exist. Viṣṇu Purāṇa 1.9.45

Just as priests draw out extraordinary fire through fifteen sāmidhenī mantras from wood, devotees draw the Lord out of the heart. May that Lord be pleased with us. This form with unlimited spiritual qualities is difficult to understand because it can only be realized by bhakti, and because, even though realized by bhakti, one cannot know the extent of the Lord’s sweetness and powers. Brahmā has said:

guṇātmanas te 'pi guṇān vimātuṁ

hitāvatīṛnasya ka īśire 'sya

kālena yair vā vimitāḥ su-kalpair

bhū-pāṁśavaḥ khe mihikā dyu-bhāsaḥ

In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men, who could possibly count the unlimited transcendental qualities possessed by you, the Supreme Personality of Godhead, who have descended onto the surface of the earth for the benefit of all living entities? SB 10.14.7

That form with qualities is without material qualities. Nirvāṇa-sukha means happiness without the arrows (vāṇa) of bodily and mental sufferings which pierce the heart. The Lord is realized with happiness devoid of suffering, and without the unlimited varieties of māyā. The Viṣṇu Purāṇa has said hlāda-tāpakarī miśrā tvayi no guṇa-varjite: in you who are devoid of material qualities, the mixture of happiness and distress found in the material world do not exist.

The Lord is all names and the form of the universe from Brahmā to a blade of grass. This means that whatever names and forms exist, they belong to him. Though the universe is his form--since māyā is the Lord’s śakti and thus non-different from him, his svarūpa-śakti is completely different from the material universe made by the māyā-śakti: he has his own śakti (ātma-śakti) which are not the subject of material words and mind (anirukta).

Words and intelligence are all made of māyā. Whatever is concluded by them is also māyā. That cannot be the Lord’s form. That is expressed in this verse. What is indicated by words, what is distinguished by the intelligence, what is perceived by the senses, and even (uta) what is imagined by the mind, is not the form of the Lord. This verse is connected with verse 31: I offer respects to the Lord whose form is not what is indicated by words. This is because (hi) all these forms are made of the guṇas, whereas the Lord is beyond the guṇas. He creates and destroys the guṇas. He who creates and destroys is the Lord. He exists before and after creation and destruction. However there are many contrary statements in the śruti and smṛti:

atra dṛśyate tv agryayā buddhyā

The Lord is seen by concentrated intelligence. Katha Upaniṣad 1.3.12.2

manasā evānudraṣṭavya

The Lord is to be seen by the mind. Bṛhad-āraṇyaka Upaniṣad 4.4.20

tam eva viditvā atimṛtyum eti

Knowing the Lord one surpasses death. Śvetāśvatara Upaniṣad 3.8

ātmā vā are mantavyaḥ

The Lord should be contemplated. Bṛhad-āraṇyaka Upaniṣad 4.5.6

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā |

śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṛṇām ||

O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind.

SB 2.2.36

Thus when it says the Lord cannot be explained by word it means “by words which are not favored by the Lord.” Thus the śruti says the Lord is realized by “concentrated” intelligence not by mere intelligence. It is said:

ataḥ śrī-kṛṣna-nāmādi na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau svayam eve sphuraty adaḥ

The Lord’s name and form are not revealed by material senses, but appear spontaneously on the tongue and in other senses when one has faith in the Lord.

BRS 1.2.234

Some persons however say that the Lord cannot really be defined since he cannot be completely defined. Here is another example: yato vāco nivartante aprāpya manasā saha: words along with mind return without attaining the Lord. (Taittirīya Upaniṣad 2.4.1) The ablative case (yataḥ) is used to show that words and mind cannot understand the Lord. This is because of internal greed in the words and mind.

“But if you say that material forms are not the svarūpa of the Lord, then the Lord is incomplete.” Locative case (yasmin) ablative case (yataḥ), instrumental case (yena), possessive case (yasya), dative case (yasmai), accusative case (yat), and nominative case (yah) are all used to express everything in relation to the Lord. It is Brahman who does everything and in whom, from whom, by whom, of whom, unto whom, everything is done. By seven words seven grammatical cases are related to the Lord are expressed. Yathā indicates indeclinables used to express relationships with the verb. Kurute and kāryate indicate actions for the self and for others. Ca indicates affixes used to form words. All of this is Brahman. Why? He is the cause of all of them. How is that? Brahman has always existed. “Brahman and other things are said to be causes. Are inferior things also seen as causes?” Brahman is the supreme cause of all causes higher and lower. “Though Brahman is the final cause, does Brahman have some assistance?” No, Brahman is alone (ekam), not dependent on anything else. “How can Brahman be called the only cause since one hears of time, māyā, jīva, and karma being the cause of the universe, and one hears of the eternal existence of the nine spiritual energies, the three spiritual energies and their actions, the associates of the Lord and his expansions like Vāsudeva and Saḍkarṣaṇa?” Nothing else exists except the Lord (ananyat). They are all the Lord, because the energies arise from his svarūpa. His expansions like Vāsudeva are his aṁśas, and time, jīva and māyā are also his śaktis, but they do not arise from his svarūpa.

“Others will contest this. There are the Advaita-vādis who cannot tolerate any type of difference. The logicians, Dvaita-vādis, who speak of sixteen different substances, argue with them. The Vaiśeṣika argue with the logicians. The Mīmāṁsakas, who proclaim that this world is not dissimilar to what other say, still argue with all of them. The Svabhāva-vādis argue with them. Why are all these persons bewildered, even though taking knowledge for learned persons?” The actions of māyā are the cause of disagreement and sometimes agreement among those who make philosophies and criticize others. The purpose is explained. They are forever (muhuḥ) bewildered about ātmā, even though they desire to know. I offer respects to the Lord who has unlimited qualities or indestructible qualities. The earth speaks of the Lord’s eternal qualities:

ete cānye ca bhagavan nityā yatra mahā-guṇāḥ |

prārthyā mahattvam icchadbhir na viyanti sma karhicit ||

In you reside the following eternal, great qualities, which do not disappear at any time. SB 1.16.27

Sūta speaks of the non-material qualities of the Lord:

ko nāma tṛpyed rasavit kathāyāṁ

mahattamaikānta-parāyaṇasya |

nāntaṁ guṇānām aguṇasya jagmur

yogeśvarā ye bhava-pādma-mukhyāḥ ||

What knower of rasa could be satisfied with the topics of the Lord without material, who is the sole, supreme shelter of the greatest devotees? Even those who are masters of yoga, the devatās headed by Brahmā and Śiva, cannot find an end to the spiritual qualities of the Lord who is without material qualities. SB 1.18.14

Parāśara says:

jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ

bhagavac chabda-vācyāni vinā heyair guṇaòibhiḥ

The word bhagavān means that he is filled with knowledge, energies, strength, powers, potency and glory, and devoid of all inferior qualities. Viṣṇu Purāṇa 6.5.79

He has mentioned that the Lord’s qualities are devoid of inferior qualities. From these statements it is understood that the Lord has many spiritual qualities. Those who claim that these qualities are unreal are offenders. How can they not be bewildered by māyā?

“Why do you criticize the knowers of scripture? They argue because there are different opinions stated in the scriptures.” That is not so. Both bhakti (yoga) and jñāna (sāḍkhya) perceive the same brahman (bṛhat) without disagreement. In studying these two different scriptures there is no disagreement. They seem to have contrary ideas concerning what exists and what does not exist. In the bhakti scriptures the object of worship is described as a person with dark complexion, with yellow cloth, lotus eyes, four arms, holding a bow, club and other weapons. He has forms, qualities, limbs, associates and abodes. In the jñāna scriptures the object of attainment has no name form, qualities, hands, feet, eyes, ears. It alone exists. But there is no contradiction in these two different objects with different qualities. They both exist within one Brahman. Both processes have Brahman as their object of perception. “But how can there be no contradiction or disagreement?” The particular qualities of each realization arise from fixing one’s faith in the same real object. The form with qualities promoted in bhakti scriptures is a real form, not a false object. The form without qualities promoted in jñāna scriptures is a real form. The names and forms of the Lord such as Kṛṣṇa and Rāma described in the bhakti scriptures are not forbidden in the jñāna scriptures even though a person may be fixed in that particular realization of Brahman. Only the material forms are rejected. The bhakti scriptures also do not worship the universal form, which is also forbidden in the jñāna scriptures.

amunī bhagavad-rūpe mayā te hy anuvarṇite |

ubhe api na gṛhṇanti māyā-sṛṣṭe vipaścitaḥ ||

The wise do not accept these two forms of the Lord described by me since they are composed of matter. SB 2.10.25

Meditation on this form is recommended only for some persons in the initial state for purification of the heart, and not for all types of worship. Thus the bhakti and jñāna scriptures are not contradictory. Those who argue over differences in scripture, not knowing the real conclusion, are condemned.

After showing that the two scriptures which proclaim the Lord with qualities and without qualities are not contrary, he prays for the Lord’s mercy since the Lord is affectionate to his devotees. Śrīdhara Svāmī explains “The Lord, devoid of material name and form (anāma-rūpaḥ), assumes names by his actions and forms of viśuddha-sattva through avatāras.” Bheje means “he manifests in the material world.”

It is understood that there is a great difference between the Lord and the jīva. The Lord has all knowledge and the jīva has little knowledge. This is expressed in verses 24 and 25. It has also been shown in verses 26 and 27 that the one Lord has a personal and impersonal form which can be realized as such according to one’s preference. It has also been stated in verse 28-30 that though the material forms are also the Lord, they do not arise from his svarūpa. It has been shown in verses 31 and 32 that the statements of bhakti and jñāna scriptures are not contradictory. Now Dakṣa shows that those who claim that the difference between the jīva and the Lord is illusory and not real are not following the path of real jñāna. He then prays for fulfillment of his desire.

The Lord enters the body of person through the path of immature jñāna and according to their heart, either gross or elevated, overcoming his own nature, appears to be a jīva, just as air, taking up a earthly particles either foul or fine, or taking up fragrance, appears to have various fragrances.

pīta-vāsā ghana-śyāmaḥ

prasanna-vadanekṣaṇaḥ

vana-mālā-nivītāḍgo

lasac-chrīvatsa-kaustubhaḥ

mahā-kirīṭa-kaṭakaḥ

sphuran-makara-kuṇòalaḥ

kāñcy-aḍgulīya-valaya-

nūpurāḍgada-bhūṣitaḥ

trailokya-mohanaṁ rūpaṁ

bibhrat tribhuvaneśvaraḥ

vṛto nārada-nandādyaiḥ

pārṣadaiḥ sura-yūthapaiḥ

stūyamāno 'nugāyadbhiḥ

siddha-gandharva-cāraṇaiḥ

Śukadeva Gosvāmī said: O Mahārāja Parīkṣit! The Supreme Lord, affectionate to his devotees, on being praised by Dakṣa, appeared at that holy place known as Aghamarṣaṇa. The Lord's lotus feet rested on the shoulders of Garuòa, and he appeared with eight long, powerful arms. In his hands he held a disc, conchshell, sword, shield, arrow, bow, rope and club. His garments were yellow and his bodily hue deep bluish. His eyes and face were very cheerful. His body was covered with a garland of flowers and his chest was decorated with the shining Kaustubha jewel and the mark of Śrīvatsa. On his head was a huge crown, on his feet were anklets, and on his ears were shining earrings resembling makaras. The Lord wore a golden belt on his waist, bracelets on his arms, rings on his fingers, and ankle bells on his feet. Having a form attractive the three worlds, the Lord of the three worlds was accompanied by great devotees like Nārada, Nanda and groups of devatās. He was praised by the Siddhas, Gandharvas and Cāraṇas.

Saṁstuvataḥ means “of Dakṣa.” Kaṭakaḥ means foot ornament. Valaya is an arm ornament.

Just as rivers are filled by waterfalls his senses were filled with intense bliss. Because of that bliss he could not speak, see or hear.

Param bhāvam means the best conception with the thought, “That is Paramātmā.”

Since your austerity for increasing the population of the earth is my desire, your austerity has become successful. “What is the nature of your desire?” “May the population increase!”

Persons doing this work are not low class.

Hear of my form according to karma-yoga. Austerity in the form of yama and niyama is my heart. Knowledge with chanting of mantras is my body. Daily and occasional rites are my form. Sacrifices are (jātāḥ) my limbs or head. The results generated from sacrifice are my mind. My life airs are the devatās. All these actions such as austerity are vibhūtis of my body of eternity, knowledge and bliss.

Now hear about my form according to bhakti-yoga. This form that you see with ornaments, cloth, Garuòa, associates existed before the creation. I will exist after the destruction of the universe as well. Agre means both previous and in the future. And I exist now. That is self evident. This statement thus shows that the Lord exists in all three aspects of time. I have no interior or exterior. My limited form pervades everything. This shows the Lord’s inconceivable power.

na cāntar na bahir yasya na pūrvaṁ nāpi cāparam

pūrvāparaṁ bahiś cāntar jagato yo jagac ca yaḥ

taṁ matvātmajam avyaktaṁ martya-liḍgam adhokṣajam

gopikolūkhale dāmnā babandha prākṛtaṁ yathā

The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, he is all-pervading. Because he is not under the influence of the element of time, for him there is no difference between past, present and future; He exists in his own transcendental form at all times. Being absolute, beyond relativity, he is free from distinctions between cause and effect, although he is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaśodā, considering him her own ordinary child, bound him to the wooden mortar with a rope. SB 10.9.13-14

Now hear about my form according to jñāna-yoga. I am consciousness alone (saṁjñānam-mātram). I am not perceivable by the senses. I pervade everything.

Having told of his svarūpa, the Lord now speaks of how he begins the creation. Guṇataḥ means from māyā. The totality of all matter, the universe (guṇa-vigrahaḥ) came into existence. Then within the universe Brahmā and you took birth.

When the chief lord of the universe, Lord Brahmā, endowed with my energy, was attempting to create, and thought himself incapable, he underwent extreme austerities as advised by me. Because of these austerities, Brahmā created nine persons, including you, to help him in the functions of creation.

Khilam means incapable. I told him to perform austerities. By that austerity (yena) he created nine persons.

You should make all efforts to increase the population by all means.

You, having the quality of sex life between man and woman, will produce population in her. Though the Lord mercifully showed Dakṣa his form after Dakṣa had praised him, and had given him instructions, he cast Dakṣa onto the path of karma and material enjoyment, and not into the sweet ocean of his prema. That is because the influence of his offense to his great devotee Śiva had not been completely removed. In the next chapter Śukadeva says that Dakṣa, impelled by the illusory energy of Lord Viṣṇu, begot ten thousand sons in the womb of Asiknī. (SB 6.5.1) Because of his offense, he also criticizes Nārada. One should not say “The Lord also put Kardama into material enjoyment.” The Lord gave Kardama limited enjoyment on seeing slight desire in him, and did not give unlimited enjoyment.

tvaṁ ca samyag anuṣṭhāya nideśaṁ ma uśattamaḥ

mayi tīrthī-kṛtāśeṣa-kriyārtho māṁ prapatsyase

Obeying my instructions, offer the results of your actions to me. Becoming pure, finally you will attain me. SB 3.21.30

Kardama also prayed for bhakti:

naitad batādhīśa padaṁ tavepsitaṁ

yan māyayā nas tanuṣe bhūta-sūkṣmam

anugrahāyāstv api yarhi māyayā

lasat-tulasyā bhagavān vilakṣitaḥ

O Lord! I offer repeated respects to you, who destroy the desire to enjoy by giving realization of your sweetness, and who cover us with the results of karma through the inspiration of your material māyā, who give material benedictions to low persons such as me, and whose lotus feet are worthy of worship. SB 3.21.20

All the devotees like Dhruva, though having material desires, desired bhakti. But Dakṣa did not desire bhakti. Therefore the Lord did not give him bhakti. This is the nature of traces of offense.

Bhaviṣyanti means they will be born as many sons and daughters.

Thus ends the commentary on the Fourth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.