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2024-04-27, 4:07 AM |
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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? (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
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. (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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