rule


 

Canto 6

S'rî S'rî Gurv-ashthaka

 

 

Chapter 5: Nârada Muni Cursed by Prajâpati Daksha

(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. (2) Alike in character and dharmic conduct all the sons of Daksha oh King, submitting to the order of their father to increase the population, went in the western direction. (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. (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]. (6-8) He spoke to them as follows: 'Oh 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 promiscuous 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. (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?'

(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. (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? (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? (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]? (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? (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? (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? (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? (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? Aryabhat - astronomer, mathematician - the order of time(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]? (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?'

(21) Thus being convinced oh 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]. (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]. (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. (24) Pacified by the instigator [Lord Brahmâ] he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas. (25) They in 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. (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. (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'].' (29) Oh King, in their meditations to populate the universe they were also approached by sage Nârada, who like before expressed himself in meaningful words: (30) 'Oh sons of Daksha, please listen attentively to my instruction. All of you, follow the path of your brothers you care so much about. (31) A brother faithful to the path of an elder brother who knows the dharma [see 6.1], is a piously associated person who may enjoy with the Maruts [the wind gods of brotherhood].'

(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 oh worthy friend. (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. (34) That very time the Prajâpati observed many inauspicious signs and heard how, like before, his sons because of Nârada had come to naught. (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. (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! (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! (38) Thus you've heartlessly spoiled the minds of those boys. While traveling as an associate of the Lord, you've shamelessly defamed Him! (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]. (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. (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. (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. (43) But you breaking the line of descendants may, because of the wrong you did to us for the second time oh fool, nowhere wandering around in the world find a place to stay, a fixed residence.'

(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.'

 

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Third revised edition, loaded October 25, 2011.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 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.
S'rî S'uka said: 'Impelled by Lord Vishnu His external potency [mâyâ] begot he [Daksha] in his wife named Pâñcananî [Asiknî] a countless number of most powerful sons that were named the Haryas'vas. (Vedabase)

 

Text 2

Alike in character and dharmic conduct all the sons of Daksha oh King, submitting to the order of their father to increase the population, went in the western direction.

Alike in character and conduct went all of the sons of Daksha, o King, by their father ordered to increase the population, in the western direction. (Vedabase)

 

Text 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.

The water there named Nârâyana-saras, is a most great and sacred place where the Sindhu [the present Indus] flows into the ocean; it is frequented by the sages and the perfect. (Vedabase)

 

Text 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].

Though to be in touch with that water was enough to completely purify them of their fixations on the untrue, felt they themselves in their minds highly attracted to the practices of the elevated souls and executed they with conviction the severest penances. Ready for the purpose of increasing the population as their father had ordered them to, was the Devarshi [Nârada] sure to visit them. (Vedabase)

 

Text 6-8

He spoke to them as follows: 'Oh 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 promiscuous 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.

He spoke to them as follows: 'O Haryas'vas, although you are the princes to rule are you, alas, lacking in experience; as the lot of you have not seen the extreme of this earth, how then for true would you beget offspring? So is there one man whose kingdom consists of a hole in the ground from which there is no escape and a woman appearing in all kinds of forms to even turn her own husband into a slave of prostitution. It's a river flowing both ways in a house of twenty-five mirrors where a swan of nice stories at times cuts like a razor sharp disc. (Vedabase)

 

Text 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?'

How can you, ignorant, follow the orders of your well-acquainted father, not knowing what is good for you or for what creation to settle?' (Vedabase)

   

Text 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.

S'rî S'uka said: 'After the Haryas'vas had heard those enigmatic words of the Devarshi, pondered they over them with the full of their intelligence and awakened their power of discrimination. (Vedabase)

 

Text 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?

The earth was the field of action, the designation of the living being, which, existing since time immemorial, is the cause of his bondage; what use of timebound labor would there be not seeing its finality? (Vedabase)

 

Text 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?

With indeed one controller, one Supreme Lord present who cannot be seen, who is not created and who independent, as His own shelter in the beyond, is the fourth dimension, what benefit can there be of a man's temporary activities? (Vedabase)

 

Text 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]?

If indeed ignorant [in the hole] out here a man is gone for the lower regions with no way to return to the spiritual abode from which one returns either, of what use then can the impermanence of fruitive action be [compare B.G. 9.4 and 8.15]? (Vedabase)

  

Text 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?

The different forms that the living being his intelligence assumes, being possessed by passion and so on, make him like a prostitute; if one cannot see the end of that in this world, then what would be the use of working for the falsehood? (Vedabase)

 

Text 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 sexually addicted person bereft of insight. What in this world is then the use of all that love for being bound in karma?

In that context subject to the material way one loses one's status as an independent controller and moves the intelligence precisely like a sex-addicted person bereft of insight moves; what use in this world has all that love for being bound in karma? (Vedabase)

 

Text 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?

The illusory of matter gives rise to creation and dissolution, which is a river [thus streaming both ways] that for the maddened one flows [too] fast at its banks [to get out of it]; if one has no knowledge of that, what is the use of working for temporary profit? (Vedabase)
 
Text 17

When one in this existence doesn't know about the twenty-five ways [the 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?

For one who in this existence does not know of the twenty-five ways [the elements see: 3.26:11-15] to look at the reality of the original person, the wondrous mirror to the individual personality, what benefit is there in exhausting oneself for the falsehood of material results? (Vedabase)

 

Text 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?

If one does not know to discriminate [like the swan] to the refuge, giving up on the Lord His literatures [the s'âstras] that inform about the ways of bondage and liberation, what then can be the use of wrestling in attachment to temporary results? (Vedabase)

 

Text 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]?

The so very sharp, revolving wheel of time drives all the world according its own rule; what use is it to endeavor in desiring profit in this world not knowing about this [this order of time]? (Vedabase)

 

Text 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?'

How can one entangled in the modes [see B.G. 18a 19-29], not understanding the instructions of the scriptures of the Father to follow to the book saying how to put an end to the material way of life, be of any exploit?' (Vedabase)

 

Text 21

Thus being convinced oh 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].

Thus being convinced, o King, were the Haryas'vas all of the same opinion; circumambulating him [Nârada] they left treading the path of no return [see also B.G. 8:16]. (Vedabase)

 

Text 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].

In spiritual sound keeping the Lord of the Senses in mind, undivided engaging the consciousness at the lotus feet [see the bhajan Nârada Muni], traveled the muni all the worlds. (Vedabase)

 

Text 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.

Hearing from Nârada about the loss of the sons that were the best of the best in conduct, had he, Daksha, to suffer lamenting; to see what had become of his fine sons hurt him deep. (Vedabase)

 

Text 24

Pacified by the instigator [Lord Brahmâ] he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas.

Pacified by the Unborn One he again begot in Pâncajanî a thousand sons that were named the Savalâs'vas. (Vedabase)

 

Text 25

They in 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.

They then, by their father ordered to populate the universe, went, to accept the vows, to the perfect ones at Nârâyana-saras where their older brothers previously had gone to. (Vedabase)

 

Text 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.

Bathing regularly there doing japa and reciting mantra's for the Transcendence they performed great austerities which indeed purified them of all the dirt within. (Vedabase)

 

Text 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'].'

For month's drinking water and eating air only they practiced with this mantra worshiping the Master of all Mantra's: 'Our obeisances unto Lord Nârâyana, the Great Soul residing eternally in the purest of goodness, the great swanlike personality upon whom we meditate.' [om namo nârâyanâya purusâya mahâtmane visuddha-sattva-dhisnyâya mahâ-hamsâya dhîmahi']. (Vedabase)

 

Text 29

Oh King, in their meditations to populate the universe they were also approached by sage Nârada, who like before expressed himself in meaningful words:

They too, meditating to populate the universe, were thus approached, o King, by sage Nârada who as before spoke in words that went deep: (Vedabase)

 

Text 30

'Oh sons of Daksha, please listen attentively to my instruction. All of you, follow the path of your brothers you care so much about. 

'O sons of Daksha, please listen attentively to my instruction: 'Follow the path of your brothers, you all who care so much about them. (Vedabase)

 

Text 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].'

A brother faithful to the path of an elder brother knowing the dharma [see 6.1] is a pious person who may enjoy with the Maruts [the gods of the wind]. (Vedabase)

 

Text 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 oh worthy friend.

Saying this much departed Nârada with his all-auspicious vision from there and so did they come to follow the path of their brothers before them, o worthy friend. (Vedabase)

 

Text 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.

In full compliance putting themselves in that direction, taking to the transcendental path, have they, like the nights that have parted in the west, till today not returned. (Vedabase)

 

Text 34

That very time the Prajâpati observed many inauspicious signs and heard how, like before, his sons because of Nârada had come to naught.

At that very time observed the Prajâpati many inauspicious signs and heard he how as before from Nârada his sons had come to naught. (Vedabase)

 

Text 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.

He in lamentation about his children became very angry with Nârada. When he saw the devarishi spoke he, almost fainting, furious with trembling lips. (Vedabase)

 

Text 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!

S'rî Daksha said: 'You false preacher in the dress of a saint! What great profanity you've presented us; poor boys lacking in experience you've shown the path of beggars! (Vedabase)

 

Text 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!

From the three debts [to the saints, the gods and the father by celibacy, ceremony and progeny] not freed at all, inconsiderate of their workload, you've ruined their path of good fortune to both heaven and earth, you sinner! (Vedabase)

 

Text 38

Thus you've heartlessly spoiled the minds of those boys. While traveling as an associate of the Lord, you've shamelessly defamed Him!

As such have you heartless spoilt the minds of those boys, you, traveling in the company of the Lord, have defamed Him, you dilettant! (Vedabase)

Text 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].

Realize that the Lords His best are ever anxious to bless the fallen, but not you, you've really broken the bond and created opposition among people of harmony [compare B.G.: 18:68-69]. (Vedabase) 

Text 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.

By the illusions of your preaching you think renunciation is attained by cutting the bonds of affection, but this is not how renunciation works with people. (Vedabase)

 

Text 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.

Not experiencing the hardship after the pleasure does a person not know; one naturally refrains in the end, not because of the brainwash by others. (Vedabase)

 

Text 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.

With wife and children do those who are honest take the load of vedic duties; with the unbearable wrong you did to us I can [for once] forgive. (Vedabase)

 

Text 43

But you breaking the line of descendants may, because of the wrong you did to us for the second time oh fool, nowhere wandering around in the world find a place to stay, a fixed residence.'

But, o weary man of division, for the bad you did to us for the second time may, therefore, o fool, there nowhere in the world be a place for you in your wandering around. (Vedabase)

 

Text 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.'

S'rî S'uka said: 'Nârada Muni, as appropriate for an accomplished saint [see also 3.25:21-27 and B.G. 12:13-20], said, verily tolerating, but: 'Accepted, so be it thus', although he was the man of control himself.' (Vedabase)

 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The picture is an artist impression of Âryabhatha, the famous Indian mathematician and astronomer
teaching us about the concept of zero, the number pi and the roundness of the earth around 476 CE.
The picture is taken from a bookcover in a series called 'Rishi Scientists of India'. Sharelike © License. Source:
Veda Wiki.
Production: Filognostic Association of The Order of Time.


  

 

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