Narada Muni Cursed by Prajapati Daksha

Verse 1 (bhagavata.6.5.1)

श्रीशुक उवाच तस्यां स पाञ्चजन्यां वै विष्णुमायोपबृंहितः । हर्यश्वसंज्ञानयुतं पुत्रानजनयद्विभुः ॥ १ ॥

śrī-śuka uvāca tasyāṁ sa pāñcajanyāṁ vai viṣṇu-māyopabṛṁhitaḥ haryaśva-saṁjñān ayutaṁ putrān ajanayad vibhuḥ

Shri Shuka said: Empowered by the illusory potency of Lord Vishnu, the mighty Daksha begot ten thousand sons, named the Haryashvas, in the womb of his wife Panchajani.

Verse 2 (bhagavata.6.5.2)

अपृथग्धर्मशीलास्ते सर्वे दाक्षायणा नृप । पित्रा प्रोक्ताः प्रजासर्गे प्रतीचीं प्रययुर्दिशम् ॥ २ ॥

apṛthag-dharma-śīlās te sarve dākṣāyaṇā nṛpa pitrā proktāḥ prajā-sarge pratīcīṁ prayayur diśam

O king, all those sons of Daksha were alike in their gentle, virtuous nature; instructed by their father to increase the population, they all set out toward the western direction.

Verse 3 (bhagavata.6.5.3)

तत्र नारायणसरस्तीर्थं सिन्धुसमुद्रयोः । सङ्गमो यत्र सुमहन्मुनिसिद्धनिषेवितम् ॥ ३ ॥

tatra nārāyaṇa-saras tīrthaṁ sindhu-samudrayoḥ saṅgamo yatra sumahan muni-siddha-niṣevitam

There, where the river Sindhu meets the sea, lies the great holy place called Narayana-saras, frequented by sages and perfected beings.

Verse 4 (bhagavata.6.5.4)

तदुपस्पर्शनादेव विनिर्धूतमलाशयाः । धर्मे पारमहंस्ये च प्रोत्पन्नमतयोऽप्युत ॥ ४ ॥

tad-upasparśanād eva vinirdhūta-malāśayāḥ dharme pāramahaṁsye ca protpanna-matayo ’py uta

By merely touching the waters of that holy place, every impurity of their hearts was washed away, and their minds began to incline toward the way of the paramahamsas.

Verse 5 (bhagavata.6.5.5)

तेपिरे तप एवोग्रं पित्रादेशेन यन्त्रिताः । प्रजाविवृद्धये यत्तान् देवर्षिस्तान् ददर्श ह ॥ ५ ॥

tepire tapa evograṁ pitrādeśena yantritāḥ prajā-vivṛddhaye yattān devarṣis tān dadarśa ha

Nevertheless, bound by their father's command, they undertook severe austerities for the sake of increasing progeny; it was then that the celestial sage Narada came upon them there.

Verse 6 (bhagavata.6.5.6)

उवाच चाथ हर्यश्वाः कथं स्रक्ष्यथ वै प्रजाः । अदृष्ट्वान्तं भुवो यूयं बालिशा बत पालकाः ॥ ६ ॥

uvāca cātha haryaśvāḥ kathaṁ srakṣyatha vai prajāḥ adṛṣṭvāntaṁ bhuvo yūyaṁ bāliśā bata pālakāḥ

He said to the Haryashvas: How will you beget progeny, when you have not yet seen the very end of this earth? Alas, you are but inexperienced boys, and yet you set yourselves up as rulers.

Verse 7 (bhagavata.6.5.7)

तथैकपुरुषं राष्ट्रं बिलं चादृष्टनिर्गमम् । बहुरूपां स्त्रियं चापि पुमांसं पुंश्चलीपतिम् ॥ ७ ॥

tathaika-puruṣaṁ rāṣṭraṁ bilaṁ cādṛṣṭa-nirgamam bahu-rūpāṁ striyaṁ cāpi pumāṁsaṁ puṁścalī-patim

There is a kingdom where only a single man dwells, and a hole from which no one has ever been seen emerging; there is a woman there of many forms, and the man of that place is the husband of an unchaste woman —

Verse 8 (bhagavata.6.5.8)

नदीमुभयतो वाहां पञ्चपञ्चाद्भुतं गृहम् । क्वचिद्धंसं चित्रकथं क्षौरपव्यं स्वयं भ्रमि ॥ ८ ॥

nadīm ubhayato vāhāṁ pañca-pañcādbhutaṁ gṛham kvacid dhaṁsaṁ citra-kathaṁ kṣaura-pavyaṁ svayaṁ bhrami

— there is a river that flows in both directions, a wondrous house built of twenty-five elements, somewhere a swan of a most curious story, and a self-turning wheel made of razors and thunderbolts.

Verse 9 (bhagavata.6.5.9)

कथं स्वपितुरादेशमविद्वांसो विपश्चितः । अनुरूपमविज्ञाय अहो सर्गं करिष्यथ ॥ ९ ॥

kathaṁ sva-pitur ādeśam avidvāṁso vipaścitaḥ anurūpam avijñāya aho sargaṁ kariṣyatha

How, then, being ignorant of the real intent behind your wise father's command, and without understanding what truly befits it, will you undertake this work of creation?

Verse 10 (bhagavata.6.5.10)

श्रीशुक उवाच तन्निशम्याथ हर्यश्वा औत्पत्तिकमनीषया । वाचः कूटं तु देवर्षेः स्वयं विममृशुर्धिया ॥ १० ॥

śrī-śuka uvāca tan niśamyātha haryaśvā autpattika-manīṣayā vācaḥ kūṭaṁ tu devarṣeḥ svayaṁ vimamṛśur dhiyā

Shri Shuka said: Hearing this, the Haryashvas, with their innate intelligence, began themselves to reflect deeply on the sage Narada's enigmatic words.

Verse 11 (bhagavata.6.5.11)

भूः क्षेत्रं जीवसंज्ञं यदनादि निजबन्धनम् । अदृष्ट्वा तस्य निर्वाणं किमसत्कर्मभिर्भवेत् ॥ ११ ॥

bhūḥ kṣetraṁ jīva-saṁjñaṁ yad anādi nija-bandhanam adṛṣṭvā tasya nirvāṇaṁ kim asat-karmabhir bhavet

The word "earth" refers to the field of action — that beginningless body called the jiva, which is itself the cause of its own bondage. Until one has seen its cessation, what benefit can come from fleeting, temporary deeds?

Verse 12 (bhagavata.6.5.12)

एक एवेश्वरस्तुर्यो भगवान् स्वाश्रयः परः । तमदृष्ट्वाभवं पुंसः किमसत्कर्मभिर्भवेत् ॥ १२ ॥

eka eveśvaras turyo bhagavān svāśrayaḥ paraḥ tam adṛṣṭvābhavaṁ puṁsaḥ kim asat-karmabhir bhavet

That one Supreme Controller, the fourth transcendental principle, the Blessed Lord — self-sustaining and beyond all else — until a person perceives that unborn Lord, what benefit can he gain from temporary works?

Verse 13 (bhagavata.6.5.13)

पुमान्नैवैति यद्गत्वा बिलस्वर्गं गतो यथा । प्रत्यग्धामाविद इह किमसत्कर्मभिर्भवेत् ॥ १३ ॥

pumān naivaiti yad gatvā bila-svargaṁ gato yathā pratyag-dhāmāvida iha kim asat-karmabhir bhavet

Just as a man who has gone down to the nether world of Patala does not come back, so one who has reached the Lord's own transcendent abode likewise does not return. For one who has not known that supreme abode, what benefit is there in this world from fleeting deeds?

Verse 14 (bhagavata.6.5.14)

नानारूपात्मनो बुद्धिः स्वैरिणीव गुणान्विता । तन्निष्ठामगतस्येह किमसत्कर्मभिर्भवेत् ॥ १४ ॥

nānā-rūpātmano buddhiḥ svairiṇīva guṇānvitā tan-niṣṭhām agatasyeha kim asat-karmabhir bhavet

The intelligence of the embodied soul, taking on countless forms and colored by the material gunas, is like a wanton woman. For one who has not attained steadiness beyond it, what benefit is there in this world from temporary deeds?

Verse 15 (bhagavata.6.5.15)

तत्सङ्गभ्रंशितैश्वर्यं संसरन्तं कुभार्यवत् । तद्गतीरबुधस्येह किमसत्कर्मभिर्भवेत् ॥ १५ ॥

tat-saṅga-bhraṁśitaiśvaryaṁ saṁsarantaṁ kubhāryavat tad-gatīr abudhasyeha kim asat-karmabhir bhavet

Losing his own mastery through attachment to that fickle intelligence, a person wanders through this world like the husband of an unfaithful wife. For the ignorant man who does not understand the movements of this intelligence, what benefit is there in temporary deeds?

Verse 16 (bhagavata.6.5.16)

सृष्ट्यप्ययकरीं मायां वेलाकूलान्तवेगिताम् । मत्तस्य तामविज्ञस्य किमसत्कर्मभिर्भवेत् ॥ १६ ॥

sṛṣṭy-apyaya-karīṁ māyāṁ velā-kūlānta-vegitām mattasya tām avijñasya kim asat-karmabhir bhavet

The river of maya, which brings about both creation and dissolution, flows with the greatest force near its banks. For a man intoxicated and unaware of it, what benefit is there in temporary deeds?

Verse 17 (bhagavata.6.5.17)

पञ्चविंशतितत्त्वानां पुरुषोऽद्भुतदर्पणः । अध्यात्ममबुधस्येह किमसत्कर्मभिर्भवेत् ॥ १७ ॥

pañca-viṁśati-tattvānāṁ puruṣo ’dbhuta-darpaṇaḥ adhyātmam abudhasyeha kim asat-karmabhir bhavet

The Supreme Person is the wondrous mirror of the twenty-five elements, presiding over the innermost self of all. For one who remains ignorant of Him, what benefit is there in this world from temporary deeds?

Verse 18 (bhagavata.6.5.18)

ऐश्वरं शास्त्रमुत्सृज्य बन्धमोक्षानुदर्शनम् । विविक्तपदमज्ञाय किमसत्कर्मभिर्भवेत् ॥ १८ ॥

aiśvaraṁ śāstram utsṛjya bandha-mokṣānudarśanam vivikta-padam ajñāya kim asat-karmabhir bhavet

Abandoning the scripture that reveals the Supreme and clearly shows the way of bondage and liberation, and remaining ignorant of that discerning wisdom, what benefit is there in temporary deeds?

Verse 19 (bhagavata.6.5.19)

कालचक्रं भ्रमि तीक्ष्णं सर्वं निष्कर्षयज्जगत् । स्वतन्त्रमबुधस्येह किमसत्कर्मभिर्भवेत् ॥ १९ ॥

kāla-cakraṁ bhrami tīkṣṇaṁ sarvaṁ niṣkarṣayaj jagat svatantram abudhasyeha kim asat-karmabhir bhavet

The wheel of time, ever revolving on its own, sharp and utterly independent, drags the entire world along with it. For the ignorant who do not understand it, what benefit is there in this world from temporary deeds?

Verse 20 (bhagavata.6.5.20)

शास्त्रस्य पितुरादेशं यो न वेद निवर्तकम् । कथं तदनुरूपाय गुणविस्रम्भ्युपक्रमेत् ॥ २० ॥

śāstrasya pitur ādeśaṁ yo na veda nivartakam kathaṁ tad-anurūpāya guṇa-visrambhy upakramet

One who does not know the true command of the scripture — the father that calls one away from this world — how can a person, still trusting in the gunas, ever act in accordance with it?

Verse 21 (bhagavata.6.5.21)

इति व्यवसिता राजन् हर्यश्वा एकचेतसः । प्रययुस्तं परिक्रम्य पन्थानमनिवर्तनम् ॥ २१ ॥

iti vyavasitā rājan haryaśvā eka-cetasaḥ prayayus taṁ parikramya panthānam anivartanam

O king, having thus resolved, the Haryashvas, all of one mind, circumambulated Narada and set out upon that path from which there is no return.

Verse 22 (bhagavata.6.5.22)

स्वरब्रह्मणि निर्भातहृषीकेशपदाम्बुजे । अखण्डं चित्तमावेश्य लोकाननुचरन्मुनिः ॥ २२ ॥

svara-brahmaṇi nirbhāta- hṛṣīkeśa-padāmbuje akhaṇḍaṁ cittam āveśya lokān anucaran muniḥ

Fixing his mind unbroken upon the lotus feet of Hrishikesha, revealed clearly in the sacred sound of transcendental music, the sage Narada continued his wandering through the various worlds.

Verse 23 (bhagavata.6.5.23)

नाशं निशम्य पुत्राणां नारदाच्छीलशालिनाम् । अन्वतप्यत कः शोचन् सुप्रजस्त्वं शुचां पदम् ॥ २३ ॥

nāśaṁ niśamya putrāṇāṁ nāradāc chīla-śālinām anvatapyata kaḥ śocan suprajastvaṁ śucāṁ padam

Hearing of the loss of his well-behaved sons, brought about through Narada, Daksha fell into deep lamentation — even the fortune of having had such worthy sons had now become itself a cause of grief.

Verse 24 (bhagavata.6.5.24)

स भूयः पाञ्चजन्यायामजेन परिसान्त्वितः । पुत्रानजनयद्दक्षः सवलाश्वान्सहस्रिणः ॥ २४ ॥

sa bhūyaḥ pāñcajanyāyām ajena parisāntvitaḥ putrān ajanayad dakṣaḥ savalāśvān sahasriṇaḥ

Consoled by Lord Brahma, Daksha again begot, in the womb of Panchajani, a thousand sons named the Savalashvas.

Verse 25 (bhagavata.6.5.25)

ते च पित्रा समादिष्टाः प्रजासर्गे धृतव्रताः । नारायणसरो जग्मुर्यत्र सिद्धाः स्वपूर्वजाः ॥ २५ ॥

te ca pitrā samādiṣṭāḥ prajā-sarge dhṛta-vratāḥ nārāyaṇa-saro jagmur yatra siddhāḥ sva-pūrvajāḥ

Under vows undertaken at their father's command to increase progeny, they too went to that same Narayana-saras where their elder brothers had earlier attained perfection.

Verse 26 (bhagavata.6.5.26)

तदुपस्पर्शनादेव विनिर्धूतमलाशयाः । जपन्तो ब्रह्म परमं तेपुस्तत्र महत्तपः ॥ २६ ॥

tad-upasparśanād eva vinirdhūta-malāśayāḥ japanto brahma paramaṁ tepus tatra mahat tapaḥ

With the impurity of their hearts washed away by the mere touch of that holy water, they undertook great austerities there, chanting the supreme Brahman mantra.

Verse 27 (bhagavata.6.5.27)

अब्भक्षाः कतिचिन्मासान् कतिचिद्वायुभोजनाः । आराधयन् मन्त्रमिममभ्यस्यन्त इडस्पतिम् ॥ २७ ॥

ab-bhakṣāḥ katicin māsān katicid vāyu-bhojanāḥ ārādhayan mantram imam abhyasyanta iḍaspatim

For some months living only on water, and for others sustaining themselves on air alone, they worshiped the Lord of the Vedic hymns, practicing this very mantra —

Verse 28 (bhagavata.6.5.28)

ॐ नमो नारायणाय पुरुषाय महात्मने । विशुद्धसत्त्वधिष्ण्याय महाहंसाय धीमहि ॥ २८ ॥

oṁ namo nārāyaṇāya puruṣāya mahātmane viśuddha-sattva-dhiṣṇyāya mahā-haṁsāya dhīmahi

Om. We offer our obeisances to that great Person, Narayana, who dwells in pure, unalloyed goodness and is the Supreme Swan — upon Him we meditate.

Verse 29 (bhagavata.6.5.29)

इति तानपि राजेन्द्र प्रजासर्गधियो मुनिः । उपेत्य नारदः प्राह वाचः कूटानि पूर्ववत् ॥ २९ ॥

iti tān api rājendra prajā-sarga-dhiyo muniḥ upetya nāradaḥ prāha vācaḥ kūṭāni pūrvavat

O king of kings, in this same way, the sage Narada approached these sons too, absorbed as they were in the thought of begetting progeny, and spoke to them the same enigmatic words as before.

Verse 30 (bhagavata.6.5.30)

दाक्षायणाः संशृणुत गदतो निगमं मम । अन्विच्छतानुपदवीं भ्रातृणां भ्रातृवत्सलाः ॥ ३० ॥

dākṣāyaṇāḥ saṁśṛṇuta gadato nigamaṁ mama anvicchatānupadavīṁ bhrātṝṇāṁ bhrātṛ-vatsalāḥ

O sons of Daksha, listen carefully to what I say. You who hold such affection for your brothers, follow that very path they took.

Verse 31 (bhagavata.6.5.31)

भ्रातृणां प्रायणं भ्राता योऽनुतिष्ठति धर्मवित् । स पुण्यबन्धुः पुरुषो मरुद्भिः सह मोदते ॥ ३१ ॥

bhrātṝṇāṁ prāyaṇaṁ bhrātā yo ’nutiṣṭhati dharmavit sa puṇya-bandhuḥ puruṣo marudbhiḥ saha modate

A brother versed in dharma who follows the path taken by his brothers becomes a truly blessed kinsman, and rejoices in the company of the Maruts.

Verse 32 (bhagavata.6.5.32)

एतावदुक्त्वा प्रययौ नारदोऽमोघदर्शनः । तेऽपि चान्वगमन् मार्गं भ्रातृणामेव मारिष ॥ ३२ ॥

etāvad uktvā prayayau nārado ’mogha-darśanaḥ te ’pi cānvagaman mārgaṁ bhrātṝṇām eva māriṣa

O worthy king, having said this much, Narada, whose glance never goes in vain, departed from there; and those sons too set out upon the very same path their brothers had taken.

Verse 33 (bhagavata.6.5.33)

सध्रीचीनं प्रतीचीनं परस्यानुपथं गताः । नाद्यापि ते निवर्तन्ते पश्चिमा यामिनीरिव ॥ ३३ ॥

sadhrīcīnaṁ pratīcīnaṁ parasyānupathaṁ gatāḥ nādyāpi te nivartante paścimā yāminīr iva

They took up that true and auspicious path leading to the Supreme, and to this very day they have not returned — like nights once passed into the west, which never come back again.

Verse 34 (bhagavata.6.5.34)

एतस्मिन् काल उत्पातान् बहून् पश्यन् प्रजापतिः । पूर्ववन्नारदकृतं पुत्रनाशमुपाशृणोत् ॥ ३४ ॥

etasmin kāla utpātān bahūn paśyan prajāpatiḥ pūrvavan nārada-kṛtaṁ putra-nāśam upāśṛṇot

At that same time, witnessing many ill omens, Prajapati Daksha heard that these sons too, through Narada, had met the same fate as their elder brothers before them.

Verse 35 (bhagavata.6.5.35)

चुक्रोध नारदायासौ पुत्रशोकविमूर्च्छितः । देवर्षिमुपलभ्याह रोषाद्विस्फुरिताधरः ॥ ३५ ॥

cukrodha nāradāyāsau putra-śoka-vimūrcchitaḥ devarṣim upalabhyāha roṣād visphuritādharaḥ

Overcome with grief for his lost sons, Daksha grew furious with Narada; finding the celestial sage before him, his lips trembling with rage, he spoke as follows.

Verse 36 (bhagavata.6.5.36)

श्रीदक्ष उवाच अहो असाधो साधूनां साधुलिङ्गेन नस्त्वया । असाध्वकार्यर्भकाणां भिक्षोर्मार्गः प्रदर्शितः ॥ ३६ ॥

śrī-dakṣa uvāca aho asādho sādhūnāṁ sādhu-liṅgena nas tvayā asādhv akāry arbhakāṇāṁ bhikṣor mārgaḥ pradarśitaḥ

Shri Daksha said: O you scoundrel, wearing the guise of a saint though far from being one — you have done us this grave wrong, showing our innocent, unformed sons the path of the renunciate mendicant.

Verse 37 (bhagavata.6.5.37)

ऋणैस्त्रिभिरमुक्तानाममीमांसितकर्मणाम् । विघातः श्रेयसः पाप लोकयोरुभयोः कृतः ॥ ३७ ॥

ṛṇais tribhir amuktānām amīmāṁsita-karmaṇām vighātaḥ śreyasaḥ pāpa lokayor ubhayoḥ kṛtaḥ

They had not yet been freed from their three debts, nor had they even had the chance to reflect on their proper duties — O sinful one, you have destroyed their well-being in both this world and the next.

Verse 38 (bhagavata.6.5.38)

एवं त्वं निरनुक्रोशो बालानां मतिभिद्धरेः । पार्षदमध्ये चरसि यशोहा निरपत्रपः ॥ ३८ ॥

evaṁ tvaṁ niranukrośo bālānāṁ mati-bhid dhareḥ pārṣada-madhye carasi yaśo-hā nirapatrapaḥ

Thus, showing no mercy to innocent children and corrupting their minds, you walk about among the Lord's own associates, and, utterly shameless, you tarnish His good name as well.

Verse 39 (bhagavata.6.5.39)

ननु भागवता नित्यं भूतानुग्रहकातराः । ऋते त्वां सौहृदघ्नं वै वैरङ्करमवैरिणाम् ॥ ३९ ॥

nanu bhāgavatā nityaṁ bhūtānugraha-kātarāḥ ṛte tvāṁ sauhṛda-ghnaṁ vai vairaṅ-karam avairiṇām

All true devotees of the Lord are ever eager to show compassion to living beings — all, that is, except you, a destroyer of friendships who creates enmity even where none exists.

Verse 40 (bhagavata.6.5.40)

नेत्थं पुंसां विरागः स्यात् त्वया केवलिना मृषा । मन्यसे यद्युपशमं स्नेहपाशनिकृन्तनम् ॥ ४० ॥

netthaṁ puṁsāṁ virāgaḥ syāt tvayā kevalinā mṛṣā manyase yady upaśamaṁ sneha-pāśa-nikṛntanam

If you believe that by severing their bonds of affection you have given them true renunciation, you are mistaken — genuine detachment can never arise in people merely through your own hollow words.

Verse 41 (bhagavata.6.5.41)

नानुभूय न जानाति पुमान् विषयतीक्ष्णताम् । निर्विद्यते स्वयं तस्मान्न तथा भिन्नधीः परैः ॥ ४१ ॥

nānubhūya na jānāti pumān viṣaya-tīkṣṇatām nirvidyate svayaṁ tasmān na tathā bhinna-dhīḥ paraiḥ

Without personal experience, a person cannot know the sharp sting of sense-enjoyment; only through his own experience does true detachment arise — never in the way it does for one whose mind has merely been altered by others.

Verse 42 (bhagavata.6.5.42)

यन्नस्त्वं कर्मसन्धानां साधूनां गृहमेधिनाम् । कृतवानसि दुर्मर्षं विप्रियं तव मर्षितम् ॥ ४२ ॥

yan nas tvaṁ karma-sandhānāṁ sādhūnāṁ gṛhamedhinām kṛtavān asi durmarṣaṁ vipriyaṁ tava marṣitam

We, though householders, are honest people who properly discharge our appointed duties — and yet you have done us this unbearable wrong, which until now has simply been endured.

Verse 43 (bhagavata.6.5.43)

तन्तुकृन्तन यन्नस्त्वमभद्रमचरः पुनः । तस्माल्लोकेषु ते मूढ न भवेद्भ्रमतः पदम् ॥ ४३ ॥

tantu-kṛntana yan nas tvam abhadram acaraḥ punaḥ tasmāl lokeṣu te mūḍha na bhaved bhramataḥ padam

O cutter of the family line, you have once again done this unholy deed to us. Therefore, you fool, though you wander through all the worlds, may you never find a fixed abode anywhere.

Verse 44 (bhagavata.6.5.44)

श्रीशुक उवाच प्रतिजग्राह तद्बाढं नारदः साधुसम्मतः । एतावान्साधुवादो हि तितिक्षेतेश्वरः स्वयम् ॥ ४४ ॥

śrī-śuka uvāca pratijagrāha tad bāḍhaṁ nāradaḥ sādhu-sammataḥ etāvān sādhu-vādo hi titikṣeteśvaraḥ svayam

Shri Shuka said: Narada, honored among the saintly, simply accepted that curse, saying, 'So be it.' This alone is the mark of a true sadhu — that though himself fully capable of retaliating, he chooses instead to endure.