40 verses
Śukadeva said: Empowered by the illusory energy of Lord Viṣṇu, Prajāpati Dakṣa begot ten thousand sons called Haryaśvas in the womb of Asiknī.
O King! All the sons of Prajāpati Dakṣa, of similar good character, being ordered by their father to create population, went in the western direction.
In the west, where the River Sindhu meets the sea, there is a great place of pilgrimage known as Nārāyaṇa-saras, inhabited by many advanced sages.
In the west (tatra), there is a great holy place called Nārāyaṇa Saras where the river joins the ocean.
tepire tapa evograṁ pitrādeśena yantritāḥ prajā-vivṛddhaye yattān devarṣis tān dadarśa ha
In that holy place, the Haryaśvas, purified by touching the lake's waters and bathing in them and inclined toward the activities of paramahaṁsas, performed severe austerities. Nārada saw them as they were intent upon increasing the population as ordered by their father.
Yattān means endeavoring.
tathaika-puruṣaṁ rāṣṭraṁ bilaṁ cādṛṣṭa-nirgamam bahu-rūpāṁ striyaṁ cāpi pumāṁsaṁ puṁścalī-patim
nadīm ubhayato vāhāṁ
pañca-pañcādbhutaṁ gṛham
kvacid dhaṁsaṁ citra-kathaṁ
kṣaura-pavyaṁ svayaṁ bhrami
He said, O Haryaśvas! Why should you create progeny? Though you are princes you are inexperienced and have not seen the end of this earth. There is one kingdom where only one man lives. There is a hole from which, having entered, no one emerges. There is a woman there with many forms. There is one man, husband of the unchaste woman. There is a river flowing in both directions, a wonderful home made of twenty-five materials, a swan that vibrates various sounds, and an automatically revolving object made of sharp razors and thunderbolts.
Why should these sons, pure hearted and qualified for liberation, take to the path of karma on the order of their father? After giving them confidential teachings I will liberate them. Thus the merciful Nārada spoke enigmatic, metaphorical words to them.
O Haryaśvas! How will you create progeny when you have not seen the end of the earth? One should not say that this statement will be fulfilled on its own later (when you are ruling the planet). You are foolish, because you are young (bālakāḥ). Another version has pālakāḥ. Though you are protectors of the people you are foolish. How disappointing (bata)! The sentence continues till verse 9. How will you create, not knowing about that place with one man, a country and a hole. There is a river flowing in both directions. There is an astonishing house made of twenty-five elements. This is Viṣṇu. He is called an astonishing house, because the devotees can remain in the twenty-five elements, since they take on spiritual qualities by the mercy of the Lord. There is a sharp object made of razors and thunderbolts.
How will you create, not knowing the instruction of your father who is knowledgeable, while not seeing these things?
Vipaścitaḥ means omniscient.
Śrī Śukadeva Gosvāmī said: Hearing these enigmatic words of Nārada Muni, the Haryaśvas considered those words with their natural intelligence.
Vacaḥ kūtam means words which appeared to have another meaning.
Not seeing the end or destruction of the subtle body (which you called the earth) of the jīva, which causes bondage without beginning, what will be the result of performance of karma-yoga?
The ten items mentioned by Nārada are explained in ten verses to understand their meaning clearly. First there is an explanation of not seeing the end of the earth. Earth refers to the subtle body (jiva-samjñam), the cause of bondage without beginning for the soul. Nirvāṇam means destruction by knowledge. What can result from insubstantial karma-yoga? Rather you should strive to destroy karma.
Not seeing or not worshipping the Supreme Lord who is the one person in the universe, who is beyond the states of waking, dreaming and deep sleep, and who releases the devotees from bondage, what is the use of insubstantial karma-yoga for man? This verse explains one kingdom with one person. Turyaḥ refers to that fourth state different from waking (viśva), dreaming (taijasa) and deep sleep states (prājñā). The kingdom is the universe. Abhavam means the Lord by whom saṁsāra does not exist for the devotees. Not seeing the Lord means not perceiving him through worship. One should therefore worship him.
What is the use of insubstantial karmas performed by a person ignorant of the Lords abode, upon going to which he does not return, just as one goes to Pātāla and does not return?
This verse explains the hole from which one does not return. Having gone to the abode of the Lord, one does not return, just as one does not return from Pātāla since one becomes attached to its enjoyment. What is the use of the ignorant person performing karmas? He should strive to attain Vaikuṇṭha.
The woman represents intelligence with many forms, absorbed in material objects and endowed with many qualities like learning. What is the use of insubstantial karmas performed by a person who does not discern the good and bad tendencies of the intelligence?
This verse explains the woman with many forms. The intelligence is absorbed in material pleasures (svairiṇī) not in Kṛṣṇa, and endowed with qualities like beauty, grace and learning. What is the use of insubstantial karmas performed by a person who does not consider or know the intelligences attraction for beneficial or detrimental objects? By discrimination one should place ones intelligence in Kṛṣṇa.
The man is the jīva who, like a householder with an unfaithful wife (intelligence), loses all his powers in her association. What is the use of insubstantial karmas performed by a person who does not know his destination?
This verse explains the man who is attached to the woman. The jīva in the material world (saṁsarantam) is like a householder with an unfaithful wife. Abudhasya should be ajānataḥ. What is the use of insubstantial karmas performed by a person who does not know his destination such as Svarga or hell?
What is the use of insubstantial karmas performed by a helpless person who does not consider māyā, like a river which flows in one direction during creation and in the opposite direction during destruction, and flows quickly near the bank?
This verse explains the river flowing in both directions. Māyā causes creation and destruction. At the time of creation the elements flow out one after the other, and at the time of destruction they enter in reverse order. Velā means a bank or water. Thus vela-kūlānta means near the bank. The river flows quickly near the bank. For those who have fallen in saṁsāra, the place to get out refers to austerity and knowledge. But māyā flows quickly there with prominent anger and ego, to prevent the person from getting out. Kṛta-vegam and vegitām are the two versions. Mattasya means the person has no control because of the speed. What is the use of insubstantial karmas performed by a person who does not discern māyā? Giving up material position, you should strive to cross over māyā.
The house made of twenty-five elements is the person controlling the twenty-five elements. He is an astonishing mirror. What is the use of karmas performed by a person who cannot discern the Lord situated in the ātmā as his object of worship?
This verse explains the house made of twenty-five elements. Viṣṇu is an astonishing mirror. The devotees offer to Viṣṇu the twenty-five elements such as citta.1 Entering Viṣṇu, they become pure, spiritual and eternal. Giving up the nature of reflections, they take on the qualities of Viṣṇu, the mirror. That is the astonishing quality of the Viṣṇu as a mirror. Normal objects seen in a normal mirror are simply reflections of those objects, and do not take up the purity that is in the mirror. What is the use of karmas performed by a person who does not know Viṣṇu (adhyātmam), existing in the ātmā, as the object of worship? Therefore you should offer body and soul to the Supreme Lord.
What is the use of insubstantial karmas for a person who, giving up scriptures which describe the Lord and illustrate bondage and liberation, does not know the conclusions mentioned there using inflected words?
This verse explains the meaning of the swan who speaks. The swan refers to scriptures which speak about the Supreme Lord. Bondage and liberation are illustrated by attractive talks. This is the meaning of citra-katham. The swan refers to having the ability to distinguish ātmā from non-ātmā, just as the swan distinguishes milk from water. The inflected words are endowed with proper conclusions (vivikta-padam). Taking faith in the scriptures, worship the Lord in order to attain liberation.
What is the use of insubstantial karmas performed by a person who does not recognize the independent wheel of time rotating relentlessly, destroying the whole universe?
This verse explains the rotating object with razors and thunderbolts. The wheel of time is described as having razors or thunderbolts because time gives fear. It is described as rotating because time is always moving. It is described as sharp because it destroys harshly. Why do you not worship the Lord, since tomorrow or the next day you will die?
How can one, entangled in the path of enjoyment, who does not know the instruction of the scripture, which is the real father and which teaches liberation, engage in following the scriptures?
This verse explains You do not know the order of your father. The father is not the person who impregnates, but the scriptures. That order of that father is to stop material existence, not to continue it. If you do not know this instruction to stop material life, how can you commence to follow its instructions? You have faith in the instruction to follow the path of material enjoyment (guṇa-viṣrambhī). You should follow the real order of scriptures, your father, which is the path of renunciation. You do not incur sin by not following the instructions of Dakṣa which are not according to the purport of the scriptures, since he is not a real father. Therefore, taking Viṣṇu mantra from me, sitting in a quiet place, worship Viṣṇu. This is the indication.
O King! The Haryaśvas, firmly convinced, reaching the same conclusion, circumambulated Nārada and followed the path by which one never returns to this world.
Vyavasitā means they were entirely convinced. They all had the same opinion. Circumambulating means that the accepted Nārada as guru, drank his foot water and offered full obeisances as well.
Nārada traveled through the planets, absorbed continuously in the lotus feet of the Lord, whom he revealed through seven notes of spiritual sound.
Nārada drowned in an ocean of bliss Oh! All these persons were delivered from hell. I will glorify the Lord using my vīṇā. He was absorbed in the lotus feet of Kṛṣṇa who attracts all the senses (hṛṣīkeśa) who was revealed by singing his pastimes in seven notes of spiritual sound.
Hearing about the loss of his sons of good character because of Nārada, Dakṣa then lamented that having good sons was a cause of sorrow.
For the householder, becoming a Vaiṣṇava is a loss. Dakṣa (kaḥ) then lamented. Oh! All my good sons have been bewildered by Nārada. He lamented that having good sons was a cause of sorrow. He wailed, Persons destined for sorrow and lamentation have good sons.
Pacified by Brahmā, Dakṣa begot one thousand more sons named Śavalāśvas in the womb of his wife, Pāñcajanī.
They were known as Śavalāśvas and numbered one thousand.
In accordance with their father's order to beget children, the second group of sons, to undertake great vows of austerity, also went to Nārāyaṇa-saras, where their brothers had previously attained perfection.
Purified of all contamination in the heart by touching that water, they chanted the supreme mantra and underwent severe austerities.
The mantra will be mentioned next.
oṁ namo nārāyaṇāya puruṣāya mahātmane viśuddha-sattva-dhiṣṇyāya mahā-haṁsāya dhīmahi
Taking only water for some months, and taking only air for some months, they worshipped the Lord, lord of mantras, using the following mantra. I offer respects to Nārāyaṇa, the supreme person, the supreme soul, the abode of pure sattva. I meditate on the great swan.
O King! Nārada Muni also approached these sons of Prajāpati Dakṣa, who were engaged in austerity to beget children, and spoke enigmatic words to them just as he had spoken to their elder brothers.
O sons of Dakṣa! Please hear my words of instruction attentively. You are all very affectionate to your elder brothers, the Haryaśvas. Therefore you should follow their path.
Nigamam means instruction.
A brother, knower of dharma, who follows the path of renunciation of his brothers, full of piety, enjoys life with the Maruts.
You will enjoy with the Maruts who were affectionate to their brothers. This example indicates, You will enjoy with your elder brothers who have gone to Vaikuṇṭha.
Respectable person! Saying this, Nārada, seeing whom desires are fulfilled, departed. They followed the path of their brothers.
Mārṣa means O respectable one!
Having followed the correct path favorable for attaining the Lord, which gives internal realization, they have not returned even till today, just as night after passing, does not return.
Having taken to the proper (sadhrīcīnam) path of bhakti (anupatham), the favorable path of the Lord, for attaining internal realization, they did not return, like the passing of night (paścimāḥ yāminīḥ).
At this time, Dakṣa, observing many disturbances, heard about the loss of his sons caused by Nārada, who had done the same before.
Dakṣa, fainting from lamentation, became was angry at Nārada. When Dakṣa met Nārada, Dakṣa, with trembling lips, spoke as follows.
Nārada considered as follows. The dynasty of Svāyambhuva Manu, Priyavrata, Uttānapāda, Dhruva, and others all attained the Lord by my efforts. Prpacīnabharhi also though involved in karma, was delivered. His sons the ten Pracetās and his grandsons the Haryaśvas and the thousand Śavalāśvas were delivered. How is it that only Dakṣa remains playing in the blind hole of household life? I will deliver him also. Hearing that his sons have renounced, lamenting Dakṣa now remains in his house with detachment. Now is a suitable time to give him mercy. If he does not come to me, I will go to his house. For this reason Nārada went to see Dakṣa.
Prajāpati Dakṣa said: O imposter! You have acted improperly among us saintly persons while disguising yourself as saintly. You have shown my sons the path of renunciation.
By wearing the dress of a saintly person, you are causing great deception. We are saintly (sādhūnām). Plural case is used out of pride. I am saintly. You have produced great misfortune for me, who would never show such hatred to you even in dreams. Your great offense has become visible now after some time. What injustice did I do? You, with envy, not tolerating the happiness of household life, have shown the path of the beggars to my small children. They are like children, innocent, and they accepted the teachings of a cheater like you. Another meaning can be given to this verse. O Nārada, to whom no one can compare as a saint! There is no one with such marks of a saint. You have shown the path of the saintly to my sons. This double meaning can be taken in verses following as well, but will not explained in order that the commentary remains concise.
My sons were not at all freed from their three debts. They did not properly consider their obligations. O sinful Nārada! You have obstructed their progress toward good fortune in this world and the next.
By taking to renunciation, it is possible to cross over saṁsāra. But renunciation is not suitable for persons in household life to follow. Śruti says:
jāyamāno ha vai brāhmaṇas tribhir ṛṇavān jāyate
brahmacaryeṇa ṛṣibhyo, yajñena devebhyaḥ
prajayā pitṛbhyaḥ, eṣa vā anṛṇo
yaḥ putrī yajñakṛt brahmacārī vāpi
The brāhmaṇa has three debts by birth. By brahmacārya one repays the sages, by sacrifice one repays the devatās and by producing offspring one repays the Pitṛs. He who has sons, performs sacrifice and observes brahmacārī life has no debts. Vāsiṣṭha-dharma-śāstra
My sons did not repay their debts and did not consider their karmas. They are not free from debts to the sages yet. They are not free from debts to the devatās and Pitṛs since they will not produce children or perform sacrifice. O sinner! Killer of trust! Because of renouncing material enjoyment (without paying their debts), their fortune in this life has been ruined. Fortune in next life is also ruined, because they have taken to renunciation without being qualified.
Manu says:
ṛṇāni trīṇy apākṛtya mano mokṣe niveśayet
anapākṛtya mokṣan tu sevamāno vrajaty adhaḥ
Having paid ones three debts, the mind should enter into liberation. Not paying those debts and practicing for liberation, a person goes to hell. Manu Smṛti 6.35
Without compassion, destroying the mind of young boys and destroying the Lords fame among the devotees of the Lord, you travel about without shame,.
What can I say to such an evil person as you? The Lord becomes defamed by servants like you. You are without compassion. You spoil the intelligence fixed in performing karmas according to scripture. You have destroyed the fame of the Lord. This means that you have committed offense against the Lord, among the Vaiṣṇavas, among the devotees of the Lord like me. That offense is therefore difficult to remove. What to speak of doing bad activities, being without compassion, being without remorse and betraying trust!
Except for you, who are breaker of friendship and producer of enmity among those with enmity, the devotees are always compassionate to the living beings.
You have come before me and what type of face will you show? You are so shameless! Devotees are compassionate, but you show violence to other beings. I have shown friendship to you but you have broken friendship with me. You create enmity. Having shown explicit enmity to me, what type of face are you showing me? You are certainly shameless. Thus I am making you just a little ashamed.
Though you think that renunciation will bring tranquility and cut the knots of affection, real detachment will not arise simply by your false show in which you bewilder innocent boys.
I recommend renunciation. From that arises tranquility of mind and from that comes cutting the knot of affection. How can you say your sons are not qualified for liberation because you think that they do not come to you, their father? It is not necessary for a renounced person to pay his three debts. Śruti says:
yad ahar eva virajyet, tad ahar eva pravrajet
yadi cetarathā brahmacaryād eva pravrajet
When one becomes detached one should leave the house. If circumstances are otherwise, one can renounce from brahmacārī life itself. Jābāla Upaniṣad
And I have given mercy to them through teachings on detachment.
It is true that detachment is possible by the mercy of great devotees. Though you have bewildered the minds of these boys and for seven or eight days they show detachment, real detachment arising from correct rules will not appear by this false show--dressing as a renunciate without having knowledge, or thinking that you are a pure Vaiṣṇava. Though you think of tranquility, that will not arise since you are not a great devotee.
Without experiencing it, a person will not know the pains of material enjoyment. From that experience he will naturally become detached. A person whose mind is torn up by others ideas will not become detached.
Therefore you have no knowledge. Hear from me the royal path of detachment. Without having experienced how material enjoyment gives suffering, a person cannot know that condition. After understanding the suffering arising from enjoyment, he will be come naturally detached. A person whose intelligence is torn apart by others, like you, will not become naturally detached.
You can be forgiven once for causing such intolerable harm to an honest householder following the rules of karma.
I can give four times the result for whatever causeless enmity you have shown to me. But I will not do that. See my tolerance as a householder. I follow the rules (sandhānām) on the path of karma. Another version has kartum andhānām. This means I do not know how to act inimically to others. I forgive (marṣitam) you, who are unworthy of the renounced order, intent on doing harm to others, who have broken the rules of jñāna and bhakti, for your intolerable offense.
O cause of separation from sons! O fool! Because you have created misfortune for me, you will wander about without a permanent place in all the planets.
You will also have misfortune. O person who causes separation from children! You have caused my sons to fall from their position. Therefore you will not have a place to stay in the worlds.
Śrī Śukadeva Gosvāmī said: Nārada Muni, of saintly conduct, when he was thus cursed by Prajāpati Dakṣa, accepted the curse. Though capable of cursing Dakṣa, he tolerated him since that is the nature of a saintly person.
Nārada accepted the curse. Sādhu-sammataḥ means the saintly tolerate such things. It gives the meaning to the famous phrase sādhuvādaḥ. Etāvān sādhuvādaḥ means that he was capable of counter the cursing but he did not because he was saintly. Nārada came to give Dakṣa mercy. When he heard the criticisms of Dakṣa, why did Nārada not leave the place? This was Nāradas intention. Controlled by anger, let him criticize a lot! Let him curse! This is the result of anger. When his anger subsides, he will see that I did not criticize him or curse him in return, and tolerated everything. Then he will repent that he has criticized and cursed a devotee of the Lord, like the Kumāras when they went to the gates of Vaikuṇṭha. Then he will be a suitable field for sowing the seed of bhakti. I will then go and sow the seed of pure bhakti in him. Thinking in this way, Nārada remained there for the proper moment. But seeing that Dakṣa was not repentant, he then left, remembering Oh! What power the remnants of offense to Śiva have!
Thus ends the commentary on the Fifth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Fifth Chapter describes how Nārada makes the Haryaśvas and Śavalāśvas into Vaiṣṇavas and is cursed by Dakṣa.