Srimad Bhagavatam · Canto 6 · Chapter 5
श्रीशुक उवाच तस्यां स पाञ्चजन्यां वै विष्णुमायोपबृंहित: । हर्यश्वसंज्ञानयुतं पुत्रानजनयद्विभु: ॥ १ ॥
sri-suka uvaca tasyam sa pancajanyam vai visnu-mayopabrmhitah haryasva-samjnan ayutam putran ajanayad vibhuh
Srila Sukadeva Gosvami continued: Impelled by the illusory energy of Lord Visnu, Prajapati Daksa begot ten thousand sons in the womb of Pancajani (Asikni). My dear King, these sons were called the Haryasvas.
अपृथग्धर्मशीलास्ते सर्वे दाक्षायणा नृप । पित्रा प्रोक्ता: प्रजासर्गे प्रतीचीं प्रययुर्दिशम् ॥ २ ॥
aprthag-dharma-silas te sarve daksayana nrpa pitra proktah praja-sarge praticim prayayur disam
My dear King, all the sons of Prajapati Daksa were alike in being very gentle and obedient to the orders of their father. When their father ordered them to beget children, they all went in the western direction.
तत्र नारायणसरस्तीर्थं सिन्धुसमुद्रयो: । सङ्गमो यत्र सुमहन्मुनिसिद्धनिषेवितम् ॥ ३ ॥
tatra narayana-saras tirtham sindhu-samudrayoh sangamo yatra sumahan muni-siddha-nisevitam
In the west, where the River Sindhu meets the sea, there is a great place of pilgrimage known as Narayana-saras. Many sages and others advanced in spiritual consciousness live there.
तदुपस्पर्शनादेव विनिर्धूतमलाशया: । धर्मे पारमहंस्ये च प्रोत्पन्नमतयोऽप्युत ॥ ४ ॥ तेपिरे तप एवोग्रं पित्रादेशेन यन्त्रिता: । प्रजाविवृद्धये यत्तान् देवर्षिस्तान् ददर्श ह ॥ ५ ॥
tad-upasparsanad eva vinirdhuta-malasayah dharme paramahamsye ca protpanna-matayo ’py uta tepire tapa evogram pitradesena yantritah praja-vivrddhaye yattan devarsis tan dadarsa ha
In that holy place, the Haryasvas began regularly touching the lake’s waters and bathing in them. Gradually becoming very much purified, they became inclined toward the activities of paramahamsas. Nevertheless, because their father had ordered them to increase the population, they performed severe austerities to fulfill his desires. One day, when the great sage Narada saw those boys performing such fine austerities to increase the population, Narada approached them.
उवाच चाथ हर्यश्वा: कथं स्रक्ष्यथ वै प्रजा: । अदृष्ट्वान्तं भुवो यूयं बालिशा बत पालका: ॥ ६ ॥ तथैकपुरुषं राष्ट्रं बिलं चादृष्टनिर्गमम् । बहुरूपां स्त्रियं चापि पुमांसं पुंश्चलीपतिम् ॥ ७ ॥ नदीमुभयतो वाहां पञ्चपञ्चाद्भुतं गृहम् । क्वचिद्धंसं चित्रकथं क्षौरपव्यं स्वयं भ्रमि ॥ ८ ॥
uvaca catha haryasvah katham sraksyatha vai prajah adrstvantam bhuvo yuyam balisa bata palakah tathaika-purusam rastram bilam cadrsta-nirgamam bahu-rupam striyam capi pumamsam pumscali-patim nadim ubhayato vaham panca-pancadbhutam grham kvacid dhamsam citra-katham ksaura-pavyam svayam bhrami
The great sage Narada said: My dear Haryasvas, you have not seen the extremities of the earth. There is a kingdom where only one man lives and where there is a hole from which, having entered, no one emerges. A woman there who is extremely unchaste adorns herself with various attractive dresses, and the man who lives there is her husband. In that kingdom, 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. You have not seen all this, and therefore you are inexperienced boys without advanced knowledge. How, then, will you create progeny?
कथं स्वपितुरादेशमविद्वांसो विपश्चित: । अनुरूपमविज्ञाय अहो सर्गं करिष्यथ ॥ ९ ॥
katham sva-pitur adesam avidvamso vipascitah anurupam avijnaya aho sargam karisyatha
Alas, your father is omniscient, but you do not know his actual order.
श्रीशुक उवाच तन्निशम्याथ हर्यश्वा औत्पत्तिकमनीषया । वाच: कूटं तु देवर्षे: स्वयं विममृशुर्धिया ॥ १० ॥
sri-suka uvaca tan nisamyatha haryasva autpattika-manisaya vacah kutam tu devarseh svayam vimamrsur dhiya
Sri Sukadeva Gosvami said: Hearing these enigmatic words of Narada Muni, the Haryasvas considered them with their natural intelligence, without help from others.
भू: क्षेत्रं जीवसंज्ञं यदनादि निजबन्धनम् । अदृष्ट्वा तस्य निर्वाणं किमसत्कर्मभिर्भवेत् ॥ ११ ॥
bhuh ksetram jiva-samjnam yad anadi nija-bandhanam adrstva tasya nirvanam kim asat-karmabhir bhavet
(The Haryasvas understood the meaning of Narada’s words as follows.) The word bhu (the eart) refers to the field of activities. The material body, which is a result of the living being’s actions, is his field of activities, and it gives him false designations. Since time immemorial, he has received various types of material bodies, which are the roots of bondage to the material world. If one foolishly engages in temporary fruitive activities and does not look toward the cessation of this bondage, what will be the benefit of his actions?
एक एवेश्वरस्तुर्यो भगवान् स्वाश्रय: पर: । तमदृष्ट्वाभवं पुंस: किमसत्कर्मभिर्भवेत् ॥ १२ ॥
eka evesvaras turyo bhagavan svasrayah parah tam adrstvabhavam pumsah kim asat-karmabhir bhavet
(Narada Muni had said that there is a kingdom where there is only one male. The Haryasvas realized the purport of this statement.) The only enjoyer is the Supreme Personality of Godhead, who observes everything, everywhere. He is full of six opulences and fully independent of everyone else. He is never subject to the three modes of material nature, for He is always transcendental to this material creation. If the members of human society do not understand Him, the Supreme, through their advancement in knowledge and activities, but simply work very hard like cats and dogs all day and night for temporary happiness, what will be the benefit of their activities?
पुमान्नैवैति यद्गत्वा बिलस्वर्गं गतो यथा । प्रत्यग्धामाविद इह किमसत्कर्मभिर्भवेत् ॥ १३ ॥
puman naivaiti yad gatva bila-svargam gato yatha pratyag-dhamavida iha kim asat-karmabhir bhavet
(Narada Muni had described that there is a bila, or hole, from which, having entered, one does not return. The Haryasvas understood the meaning of this allegory.) Hardly once has a person who has entered the lower planeary system called Patala been seen to return. Similarly, if one enters the Vaikuntha-dhama (pratyag-dhama), he does not return to this material world. If there is such a place, from which, having gone, one does not return to the miserable material condition of life, what is the use of jumping like monkeys in the temporary material world and not seeing or understanding that place? What will be the profit?
नानारूपात्मनो बुद्धि: स्वैरिणीव गुणान्विता । तन्निष्ठामगतस्येह किमसत्कर्मभिर्भवेत् ॥ १४ ॥
nana-rupatmano buddhih svairiniva gunanvita tan-nistham agatasyeha kim asat-karmabhir bhavet
(Narada Muni had described a woman who is a professional prostitute. The Haryasvas understood the identity of this woman.) Mixed with the mode of passion, the unsteady intelligence of every living entity is like a prostitute who changes dresses just to attract one’s attention. If one fully engages in temporary fruitive activities, not understanding how this is taking place, what does he actually gain?
तत्सङ्गभ्रंशितैश्वर्यं संसरन्तं कुभार्यवत् । तद्गतीरबुधस्येह किमसत्कर्मभिर्भवेत् ॥ १५ ॥
tat-sanga-bhramsitaisvaryam samsarantam kubharyavat tad-gatir abudhasyeha kim asat-karmabhir bhavet
(Narada Muni had also spoken of a man who is the husband of the prostitute. The Haryasvas understood this as follows.) If one becomes the husband of a prostitute, he loses all independence. Similarly, if a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress. If one performs fruitive activities under such conditions, what will be the benefit?
सृष्ट्यप्ययकरीं मायां वेलाकूलान्तवेगिताम् । मत्तस्य तामविज्ञस्य किमसत्कर्मभिर्भवेत् ॥ १६ ॥
srsty-apyaya-karim mayam vela-kulanta-vegitam mattasya tam avijnasya kim asat-karmabhir bhavet
(Narada Muni had said that there is a river flowing in both directions. The Haryasvas understood the purport of this statement.) Material nature functions in two ways—by creation and dissolution. Thus the river of material nature flows both ways. A living entity who unknowingly falls in this river is submerged in its waves, and since the current is swifter near the banks of the river, he is unable to get out. What will be the benefit of performing fruitive activities in that river of maya?
पञ्चविंशतितत्त्वानां पुरुषोऽद्भुतदर्पण: । अध्यात्ममबुधस्येह किमसत्कर्मभिर्भवेत् ॥ १७ ॥
panca-vimsati-tattvanam puruso ’dbhuta-darpanah adhyatmam abudhasyeha kim asat-karmabhir bhavet
(Narada Muni had said that there is a house made of twenty-five elements. The Haryasvas understood this analogy.) The Supreme Lord is the reservoir of the twenty-five elements, and as the Supreme Being, the conductor of cause and effect, He causes their manifestation. If one engages in temporary fruitive activities, not knowing that Supreme Person, what benefit will he derive?
ऐश्वरं शास्त्रमुत्सृज्य बन्धमोक्षानुदर्शनम् । विविक्तपदमज्ञाय किमसत्कर्मभिर्भवेत् ॥ १८ ॥
aisvaram sastram utsrjya bandha-moksanudarsanam vivikta-padam ajnaya kim asat-karmabhir bhavet
(Narada Muni had spoken of a swan. That swan is explained in this verse.) The Vedic literatures (sastras) vividly describe how to understand the Supreme Lord, the source of all material and spiritual energy. Indeed, they elaborately explain these two energies. The swan (hamsa) is one who discriminates between matter and spirit, who accepts the essence of everything, and who explains the means of bondage and the means of liberation. The words of scriptures consist of variegated vibrations. If a foolish rascal leaves aside the study of these sastras to engage in temporary activities, what will be the result?
कालचक्रं भ्रमि तीक्ष्णं सर्वं निष्कर्षयज्जगत् । स्वतन्त्रमबुधस्येह किमसत्कर्मभिर्भवेत् ॥ १९ ॥
kala-cakram bhrami tiksnam sarvam niskarsayaj jagat svatantram abudhasyeha kim asat-karmabhir bhavet
(Narada Muni had spoken of a physical object made of sharp blades and thunderbolts. The Haryasvas understood this allegory as follows.) Eternal time moves very sharply, as if made of razors and thunderbolts. Uninterrupted and fully independent, it drives the activities of the entire world. If one does not try to study the eternal element of time, what benefit can he derive from performing temporary material activities?
शास्त्रस्य पितुरादेशं यो न वेद निवर्तकम् । कथं तदनुरूपाय गुणविस्रम्भ्युपक्रमेत् ॥ २० ॥
sastrasya pitur adesam yo na veda nivartakam katham tad-anurupaya guna-visrambhy upakramet
(Narada Muni had asked how one could ignorantly defy one’s own father. The Haryasvas understood the meaning of this question.) One must accept the original instructions of the sastra. According to Vedic civilization, one is offered a sacred thread as a sign of second birth. One takes his second birth by dint of having received instructions in the sastra from a bona fide spiritual master. Therefore, sastra, scripture, is the real father. All the sastras instruct that one should end his material way of life. If one does not know the purpose of the father’s orders, the sastras, he is ignorant. The words of a material father who endeavors to engage his son in material activities are not the real instructions of the father.
इति व्यवसिता राजन् हर्यश्वा एकचेतस: । प्रययुस्तं परिक्रम्य पन्थानमनिवर्तनम् ॥ २१ ॥
iti vyavasita rajan haryasva eka-cetasah prayayus tam parikramya panthanam anivartanam
Sukadeva Gosvami continued: My dear King, after hearing the instructions of Narada, the Haryasvas, the sons of Prajapati Daksa, were firmly convinced. They all believed in his instructions and reached the same conclusion. Having accepted him as their spiritual master, they circumambulated that great sage and followed the path by which one never returns to this world.
स्वरब्रह्मणि निर्भातहृषीकेशपदाम्बुजे । अखण्डं चित्तमावेश्य लोकाननुचरन्मुनि: ॥ २२ ॥
svara-brahmani nirbhata- hrsikesa-padambuje akhandam cittam avesya lokan anucaran munih
The seven musical notes—sa, r, ga, ma, pa, dha and ni—are used in musical instruments, but originally they come from the Sama Veda. The great sage Narada vibrates sounds describing the pastimes of the Supreme Lord. By such transcendental vibrations, such as Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, he fixes his mind at the lotus feet of the Lord. Thus he directly perceives Hrsikesa, the master of the senses. After delivering the Haryasvas, Narada Muni continued traveling throughout the planeary systems, his mind always fixed at the lotus feet of the Lord.
नाशं निशम्य पुत्राणां नारदाच्छीलशालिनाम् । अन्वतप्यत क: शोचन् सुप्रजस्त्वं शुचां पदम् ॥ २३ ॥
nasam nisamya putranam naradac chila-salinam anvatapyata kah socan suprajastvam sucam padam
The Haryasvas, the sons of Prajapati Daksa, were very well behaved, cultured sons, but unfortunately, because of the instructions of Narada Muni, they deviated from the order of their father. When Daksa heard this news, which was brought to him by Narada Muni, he began to lament. Although he was the father of such good sons, he had lost them all. Certainly this was lamentable.
स भूय: पाञ्चजन्यायामजेन परिसान्त्वित: । पुत्रानजनयद्दक्ष: सवलाश्वान्सहस्रिण: ॥ २४ ॥
sa bhuyah pancajanyayam ajena parisantvitah putran ajanayad daksah savalasvan sahasrinah
When Prajapati Daksa was lamenting for his lost children, Lord Brahma pacified him with instructions, and thereafter Daksa begot one thousand more children in the womb of his wife, Pancajani. This time his sons were known as the Savalasvas.
ते च पित्रा समादिष्टा: प्रजासर्गे धृतव्रता: । नारायणसरो जग्मुर्यत्र सिद्धा: स्वपूर्वजा: ॥ २५ ॥
te ca pitra samadistah praja-sarge dhrta-vratah narayana-saro jagmur yatra siddhah sva-purvajah
In accordance with their father’s order to beget children, the second group of sons also went to Narayana-saras, the same place where their brothers had previously attained perfection by following the instructions of Narada. Undertaking great vows of austerity, the Savalasvas remained at that holy place.
तदुपस्पर्शनादेव विनिर्धूतमलाशया: । जपन्तो ब्रह्म परमं तेपुस्तत्र महत्तप: ॥ २६ ॥
tad-upasparsanad eva vinirdhuta-malasayah japanto brahma paramam tepus tatra mahat tapah
At Narayana-saras, the second group of sons performed penances in the same way as the first. They bathed in the holy water, and by its touch all the dirty material desires in their hearts were cleansed away. They murmured mantras beginning with omkara and underwent a severe course of austerities.
अब्भक्षा: कतिचिन्मासान् कतिचिद्वायुभोजना: । आराधयन् मन्त्रमिममभ्यस्यन्त इडस्पतिम् ॥ २७ ॥ ॐ नमो नारायणाय पुरुषाय महात्मने । विशुद्धसत्त्वधिष्ण्याय महाहंसाय धीमहि ॥ २८ ॥
ab-bhaksah katicin masan katicid vayu-bhojanah aradhayan mantram imam abhyasyanta idaspatim om namo narayanaya purusaya mahatmane visuddha-sattva-dhisnyaya maha-hamsaya dhimahi
For a few months the sons of Prajapati Daksa drank only water and ate only air. Thus undergoing great austerities, they recited this mantra: “Let us offer our respectful obeisances unto Narayana, the Supreme Personality of Godhead, who is always situated in His transcendental abode. Since He is the Supreme Person [paramahamsa], let us offer our respectful obeisances unto Him.”
इति तानपि राजेन्द्र प्रजासर्गधियो मुनि: । उपेत्य नारद: प्राह वाच: कूटानि पूर्ववत् ॥ २९ ॥
iti tan api rajendra praja-sarga-dhiyo munih upetya naradah praha vacah kutani purvavat
O King Pariksit, Narada Muni approached these sons of Prajapati Daksa, who were engaged in tapasya to beget children, and spoke enigmatic words to them just as he had spoken to their elder brothers.
दाक्षायणा: संशृणुत गदतो निगमं मम । अन्विच्छतानुपदवीं भ्रातृणां भ्रातृवत्सला: ॥ ३० ॥
daksayanah samsrnuta gadato nigamam mama anvicchatanupadavim bhratrnam bhratr-vatsalah
O sons of Daksa, please hear my words of instruction attentively. You are all very affectionate to your elder brothers, the Haryasvas. Therefore you should follow their path.
भ्रातृणां प्रायणं भ्राता योऽनुतिष्ठति धर्मवित् । स पुण्यबन्धु: पुरुषो मरुद्भि: सह मोदते ॥ ३१ ॥
bhratrnam prayanam bhrata yo ’nutisthati dharmavit sa punya-bandhuh puruso marudbhih saha modate
A brother aware of the principles of religion follows in the footsteps of his elder brothers. Because of being highly elevated, such a pious brother gets the opportunity to associate and enjoy with demigods like the Maruts, who are all affectionate to their brothers.
एतावदुक्त्वा प्रययौ नारदोऽमोघदर्शन: । तेऽपि चान्वगमन् मार्गं भ्रातृणामेव मारिष ॥ ३२ ॥
etavad uktva prayayau narado ’mogha-darsanah te ’pi canvagaman margam bhratrnam eva marisa
Sukadeva Gosvami continued: O best of the advanced Aryans, after saying this much to the sons of Prajapati Daksa, Narada Muni, whose merciful glance never goes in vain, left as he had planned. The sons of Daksa followed their elder brothers. Not attempting to produce children, they engaged themselves in Krsna consciousness.
सध्रीचीनं प्रतीचीनं परस्यानुपथं गता: । नाद्यापि ते निवर्तन्ते पश्चिमा यामिनीरिव ॥ ३३ ॥
sadhricinam praticinam parasyanupatham gatah nadyapi te nivartante pascima yaminir iva
The Savalasvas took to the correct path, which is obtainable by a mode of life meant to achieve devotional service, or the mercy of the Supreme Personality of Godhead. Like nights that have gone to the west, they have not returned even until now.
एतस्मिन् काल उत्पातान् बहून् पश्यन् प्रजापति: । पूर्ववन्नारदकृतं पुत्रनाशमुपाशृणोत् ॥ ३४ ॥
etasmin kala utpatan bahun pasyan prajapatih purvavan narada-krtam putra-nasam upasrnot
At this time, Prajapati Daksa observed many inauspicious signs, and he heard from various sources that his second group of sons, the Savalasvas, had followed the path of their elder brothers in accordance with the instructions of Narada.
चुक्रोध नारदायासौ पुत्रशोकविमूर्च्छित: । देवर्षिमुपलभ्याह रोषाद्विस्फुरिताधर: ॥ ३५ ॥
cukrodha naradayasau putra-soka-vimurcchitah devarsim upalabhyaha rosad visphuritadharah
When he heard that the Savalasvas had also left this world to engage in devotional service, Daksa was angry at Narada, and he almost fainted due to lamentation. When Daksa met Narada, Daksa’s lips began trembling in anger, and he spoke as follows.
श्रीदक्ष उवाच अहो असाधो साधूनां साधुलिङ्गेन नस्त्वया । असाध्वकार्यर्भकाणां भिक्षोर्मार्ग: प्रदर्शित: ॥ ३६ ॥
sri-daksa uvaca aho asadho sadhunam sadhu-lingena nas tvaya asadhv akary arbhakanam bhiksor margah pradarsitah
Prajapati Daksa said: Alas, Narada Muni, you wear the dress of a saintly person, but you are not actually a saint. Indeed, although I am now in grhastha life, I am a saintly person. By showing my sons the path of renunciation, you have done me an abominable injustice.
ऋणैस्त्रिभिरमुक्तानाममीमांसितकर्मणाम् । विघात: श्रेयस: पाप लोकयोरुभयो: कृत: ॥ ३७ ॥
rnais tribhir amuktanam amimamsita-karmanam vighatah sreyasah papa lokayor ubhayoh krtah
Prajapati Daksa said: My sons were not at all freed from their three debts. Indeed, they did not properly consider their obligations. O Narada Muni, O personality of sinful action, you have obstructed their progress toward good fortune in this world and the next because they are still indebted to the saintly persons, the demigods and their father.
एवं त्वं निरनुक्रोशो बालानां मतिभिद्धरे: । पार्षदमध्ये चरसि यशोहा निरपत्रप: ॥ ३८ ॥
evam tvam niranukroso balanam mati-bhid dhareh parsada-madhye carasi yaso-ha nirapatrapah
Prajapati Daksa continued: Thus committing violence against other living entities and yet claiming to be an associate of Lord Visnu, you are defaming the Supreme Personality of Godhead. You needlessly created a mentality of renunciation in innocent boys, and therefore you are shameless and devoid of compassion. How could you travel with the personal associates of the Supreme Lord ?
ननु भागवता नित्यं भूतानुग्रहकातरा: । ऋते त्वां सौहृदघ्नं वै वैरङ्करमवैरिणाम् ॥ ३९ ॥
nanu bhagavata nityam bhutanugraha-katarah rte tvam sauhrda-ghnam vai vairan-karam avairinam
All the devotees of the Lord but you are very kind to the conditioned souls and are eager to benefit others. Although you wear the dress of a devotee, you create enmity with people who are not your enemies, or you break friendship and create enmity between friends. Are you not ashamed of posing as a devotee while performing these abominable actions?
नेत्थं पुंसां विराग: स्यात् त्वया केवलिना मृषा । मन्यसे यद्युपशमं स्नेहपाशनिकृन्तनम् ॥ ४० ॥
nettham pumsam viragah syat tvaya kevalina mrsa manyase yady upasamam sneha-pasa-nikrntanam
Prajapati Daksa continued: If you think that simply awakening the sense of renunciation will detach one from the material world, I must say that unless full knowledge is awakened, simply changing dresses as you have done cannot possibly bring detachment.
नानुभूय न जानाति पुमान् विषयतीक्ष्णताम् । निर्विद्यते स्वयं तस्मान्न तथा भिन्नधी: परै: ॥ ४१ ॥
nanubhuya na janati puman visaya-tiksnatam nirvidyate svayam tasman na tatha bhinna-dhih paraih
Material enjoyment is indeed the cause of all unhappiness, but one cannot give it up unless one has personally experienced how much suffering it is. Therefore one should be allowed to remain in so-called material enjoyment while simultaneously advancing in knowledge to experience the misery of this false material happiness. Then, without help from others, one will find material enjoyment detestful. Those whose minds are changed by others do not become as renounced as those who have personal experience.
यन्नस्त्वं कर्मसन्धानां साधूनां गृहमेधिनाम् । कृतवानसि दुर्मर्षं विप्रियं तव मर्षितम् ॥ ४२ ॥
yan nas tvam karma-sandhanam sadhunam grhamedhinam krtavan asi durmarsam vipriyam tava marsitam
Although I live in household life with my wife and children, I honestly follow the Vedic injunctions by engaging in fruitive activities to enjoy life without sinful reactions. I have performed all kinds of yajnas, including the deva-yajna, rsi-yajna, pitr-yajna and nr-yajna. Because these yajnas are called vratas (vows), I am known as a grhavrata. Unfortunately, you have given me great displeasure by misguiding my sons, for no reason, to the path of renunciation. This can be tolerated once.
तन्तुकृन्तन यन्नस्त्वमभद्रमचर: पुन: । तस्माल्लोकेषु ते मूढ न भवेद्भ्रमत: पदम् ॥ ४३ ॥
tantu-krntana yan nas tvam abhadram acarah punah tasmal lokesu te mudha na bhaved bhramatah padam
You have made me lose my sons once, and now you have again done the same inauspicious thing. Therefore you are a rascal who does not know how to behave toward others. You may travel all over the universe, but I curse you to have no residence anywhere.
श्रीशुक उवाच प्रतिजग्राह तद्बाढं नारद: साधुसम्मत: । एतावान्साधुवादो हि तितिक्षेतेश्वर: स्वयम् ॥ ४४ ॥
sri-suka uvaca pratijagraha tad badham naradah sadhu-sammatah etavan sadhu-vado hi titiksetesvarah svayam
Sri Sukadeva Gosvami continued: My dear King, since Narada Muni is an approved saintly person, when cursed by Prajapati Daksa he replied, tad badham: Yes, what you have said is good. I accept this curse He could have cursed Prajapati Daksa in return, but because he is a tolerant and merciful sadhu, he took no action.
