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bhratrnam—of elder brothers; prayanam—the path; bhrata—a faithful brother; yah—one who; anutisthati—follows; dharma-vit—knowing the religious principles; sah—that; punya-bandhuh—highly pious; purusah—person; marudbhih—the demigods of the winds; saha—with; modate—enjoys life.

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.

According to their belief in various material relationships, people are promoted to various planets. Here it is said that one who is very faithful to his brothers should follow a path similar to theirs and get the opportunity for promotion to Marudloka. Narada Muni advised Prajapati Daksa’s second group of sons to follow their elder brothers and be promoted to the spiritual world.

SB6.5.32

TEXT 32

etavad uktva prayayau

narado ’mogha-darsanah

te ’pi canvagaman margam

bhratrnam eva marisa

etavat—this much; uktva—speaking; prayayau—departed from that place; naradah—the great sage Narada; amogha-darsanah—whose glance is all-auspicious; te—they; api—also; ca—and; anvagaman—followed; margam—the path; bhratrnam—of their previous brothers; eva—indeed; marisa—O great Aryan king.

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.

SB6.5.33

TEXT 33

sadhricinam praticinam

parasyanupatham gatah

nadyapi te nivartante

pascima yaminir iva

SYNONYMS

sadhricinam—completely correct; praticinam—obtainable by adopting a mode of life aimed at the highest goal, devotional service; parasya—of the Supreme Lord; anupatham—the pathway; gatah—taking to; na—not; adya api—even until today; te—they (the sons of Prajapati Daksa); nivartante—have come back; pascimah—western (those that have past); yaminih—nights; iva—like.

TRANSLATION

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.

SB6.5.34

TEXT 34

etasmin kala utpatan

bahun pasyan prajapatih

purvavan narada-krtam

putra-nasam upasrnot

SYNONYMS

etasmin—at this; kale—time; utpatan—disturbances; bahun—many; pasyan—seeing; prajapatih—Prajapati Daksa; purva-vat—like before; narada—by the great sage Narada Muni; krtam—done; putra-nasam—the loss of his children; upasrnot—he heard of.

TRANSLATION

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.

SB6.5.35

TEXT 35

cukrodha naradayasau

putra-soka-vimurcchitah

devarsim upalabhyaha

rosad visphuritadharah

SYNONYMS

cukrodha—became very angry; naradaya—at the great sage Narada Muni; asau—that one (Daksa); putra-soka—due to lamentation for the loss of his children; vimurcchitah—almost fainting; devarsim—the great sage Devarsi Narada; upalabhya—seeing; aha—he said; rosat—out of great anger; visphurita—trembling; adharah—whose lips.

TRANSLATION

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.

PURPORT

Srila Visvanatha Cakravarti Thakura comments that Narada Muni had delivered the entire family of Svayambhuva Manu, beginning with Priyavrata and Uttanapada. He had delivered Uttanapada’s son Dhruva and had even delivered Pracinabarhi, who was engaged in fruitive activities. Nevertheless, he could not deliver Prajapati Daksa. Prajapati Daksa saw Narada before him because Narada had personally come to deliver him. Narada Muni took the opportunity to approach Prajapati Daksa in his bereavement because the time of bereavement is a suitable time for appreciating bhakti-yoga. As stated in Bhagavad-gita (7.16), four kinds of men—arta (one who is distressed), artharthi (one in need of money), jijnasu (one who is inquisitive) and jnani (a person in knowledge)—try to understand devotional service. Prajapati Daksa was in great distress because of the loss of his sons, and therefore Narada took the opportunity to instruct him regarding liberation from material bondage.

sadhu-lingena nas tvaya

asadhv akary arbhakanam

bhiksor margah pradarsitah

sri-daksah uvaca—Prajapati Daksa said; aho asadho—O greatly dishonest nondevotee; sadhunam—of the society of devotees and great sages; sadhu-lingena—wearing the dress of a saintly person; nah—unto us; tvaya—by you; asadhu—a dishonesty; akari—has been done; arbhakanam—of poor boys who were very inexperienced; bhiksoh margah—the path of a beggar or mendicant sannyasi; pradarsitah—shown.

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.

Sri Caitanya Mahaprabhu said, sannyasira alpa chidra sarva-loke gaya (Cc. Madhya 12.51). In society one will find many sannyasis, vanaprasthas, grhasthas and brahmacaris, but if all of them properly live in accordance with their duties, they are understood to be sadhus. Prajapati Daksa was certainly a sadhu because he had executed such great austerities that the Supreme Personality of Godhead, Lord Visnu, had appeared before him. Nevertheless, he had a fault-finding mentality. He improperly thought Narada Muni to be asadhu, or nonsaintly, because Narada had foiled his intentions. Desiring to train his sons to become grhasthas fully equipped with knowledge, Daksa had sent them to execute austerities by Narayana-saras. Narada Muni, however, taking advantage of their highly elevated position in austerity, instructed them to become Vaisnavas in the renounced order. This is the duty of Narada Muni and his followers. They must show everyone the path of renouncing this material world and returning home, back to Godhead. Prajapati Daksa, however, could not see the exaltedness of the duties Narada Muni performed in relation to his sons. Unable to appreciate Narada Muni’s behavior, Daksa accused Narada of being asadhu.

The words bhiksor marga, “the path of the renounced order,” are very significant in this regard. A sannyasi is called tridandi-bhiksu because his duty is to beg alms from the homes of grhasthas and to give the grhasthas spiritual instructions. A sannyasi is allowed to beg from door to door, but a grhastha cannot do so. Grhasthas may earn their living according to the four divisions of spiritual life. A brahmana grhastha may earn his livelihood by becoming a learned scholar and teaching people in general how to worship the Supreme Personality of Godhead. He may also assume the duty of worship himself. Therefore it is said that only brahmanas may engage in Deity worship, and they may accept as prasada whatever people offer the Deity. Although a brahmana may sometimes accept charity, it is not for his personal maintenance but for the worship of the Deity. Thus a brahmana does not stock anything for his future use. Similarly, ksatriyas may collect taxes from the citizens, and they must also protect the citizens, enforce rules and regulations, and maintain law and order. Vaisyas should earn their livelihood through agriculture and cow protection, and sudras should maintain their livelihood by serving the three higher classes. Unless one becomes a brahmana, one cannot take sannyasa. Sannyasis and brahmacaris may beg alms door to door, but a grhastha cannot.

Prajapati Daksa condemned Narada Muni because Narada, a brahmacari who could beg from door to door, had made sannyasis of Daksa’s sons, who were being trained to be grhasthas. Daksa was extremely angry at Narada because he thought that Narada had done him a great injustice. According to Daksa’s opinion, Narada Muni had misled Daksa’s inexperienced sons (asadhv akary arbhakanam). Daksa regarded his sons as innocent boys who had been misled when Narada showed them the renounced order of life. Because of all these considerations, Prajapati Daksa charged that Narada Muni was asadhu and should not have adopted the dress of a sadhu.

Sometimes a saintly person is misunderstood by grhasthas, especially when he instructs their young sons to accept Krsna consciousness. Generally a grhastha thinks that unless one enters grhastha life he cannot properly enter the renounced order. If a young man immediately adopts the path of the renounced order in accordance with the instructions of Narada or a member of his disciplic succession, his parents become very angry. This same phenomenon is occurring in our Krsna consciousness movement because we are instructing all the young boys in the Western countries to follow the path of renunciation. We allow grhastha life, but a grhastha also follows the path of renunciation. Even a grhastha has to give up so many bad habits that his parents think his life has been practically destroyed. We allow no meat-eating, no illicit sex, no gambling and no intoxication, and consequently the parents wonder how, if there are so many no’s, one’s life can be positive. In the Western countries especially, these four prohibited activities practically constitute the life and soul of the modern population. Therefore parents sometimes dislike our movement, just as Prajapati Daksa disliked the activities of Narada and accused Narada of dishonesty. Nevertheless, although parents may be angry at us, we must perform our duty without hesitation because we are in the disciplic succession from Narada Muni.

People addicted to householder life wonder how one can give up the enjoyment of grhastha life, which is a concession for sex enjoyment, simply to become a mendicant in Krsna consciousness. They do not know that the householder’s concession for sex life cannot be regulated unless one accepts the life of a mendicant. The Vedic civilization therefore enjoins that at the end of one’s fiftieth year one must give up household life. This is compulsory. However, because modern civilization is misled, householders want to remain in family life until death, and therefore they are suffering. In such cases, the disciples of Narada Muni advise all the members of the younger generation to join the Krsna consciousness movement immediately. There is nothing wrong in this.

SB6.5.37

TEXT 37

rnais tribhir amuktanam

amimamsita-karmanam

vighatah sreyasah papa

lokayor ubhayoh krtah

rnaih—from the debts; tribhih—three; amuktanam—of persons not freed; amimamsita—not considering; karmanam—the path of duty; vighatah—ruin; sreyasah—of the path of good fortune; papa—O most sinful (Narada Muni); lokayoh—of the worlds; ubhayoh—both; krtah—done.

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.

As soon as a brahmana takes birth, he assumes three kinds of debts—debts to great saints, debts to the demigods and debts to his father. The son of a brahmana must undergo celibacy (brahmacarya) to clear his debts to the saintly persons, he must perform ritualistic ceremonies to clear his debts to the demigods, and he must beget children to become free from his debts to his father. Prajapati Daksa argued that although the renounced order is recommended for liberation, one cannot attain liberation unless one fulfills his obligations to the demigods, the saints and his father. Since Daksa’s sons had not liberated themselves from these three debts, how could Narada Muni have led them to the renounced order of life? Apparently, Prajapati Daksa did not know the final decision of the sastras. As stated in Srimad-Bhagavatam (11.5.41):

devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam

Everyone is indebted to the demigods, to living entities in general, to his family, to the pitas and so on, but if one fully surrenders to Krsna, Mukunda, who can give one liberation, even if one performs no yajnas, one is freed from all debts. Even if one does not repay his debts, he is freed from all debts if he renounces the material world for the sake of the Supreme Personality of Godhead, whose lotus feet are the shelter of everyone. This is the verdict of the sastra. Therefore Narada Muni was completely right in instructing the sons of Prajapati Daksa to renounce this material world immediately and take shelter of the Supreme Personality of Godhead. Unfortunately, Prajapati Daksa, the father of the Haryasvas and Savalasvas, did not understand the great service rendered by Narada Muni. Daksa therefore addressed him as papa (the personality of sinful activities) and asadhu (a nonsaintly person). Since Narada Muni was a great saint and Vaisnava, he tolerated all such accusations from Prajapati Daksa. He merely performed his duty as a Vaisnava by delivering all the sons of Prajapati Daksa, enabling them to return home, back to Godhead.

SB6.5.38

TEXT 38

evam tvam niranukroso

balanam mati-bhid dhareh

parsada-madhye carasi

yaso-ha nirapatrapah

evam—thus; tvam—you (Narada); niranukrosah—without compassion; balanam—of innocent, inexperienced boys; mati-bhit—contaminating the consciousness; hareh—of the Supreme Personality of Godhead; parsada-madhye—among the personal associates; carasi—travel; yasah-ha—defaming the Supreme Personality of Godhead; nirapatrapah—(although you do not know what you are doing, you are executing sinful activities) without shame.

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 ?

This mentality of Prajapati Daksa still continues even today. When young boys join the Krsna consciousness movement, their fathers and so-called guardians are very angry at the propounder of the Krsna consciousness movement because they think that their sons have been unnecessarily induced to deprive themselves of the material enjoyments of eating, drinking and merrymaking. Karmis, fruitive workers, think that one should fully enjoy his present life in this material world and also perform some pious activities to be promoted to higher planetary systems for further enjoyment in the next life. A yogi, however, especially a bhakti-yogi, is callous to the opinions of this material world. He is not interested in traveling to the higher planetary systems of the demigods to enjoy a long life in an advanced materialistic civilization. As stated by Prabodhananda Sarasvati, kaivalyam narakayate tridasa-pur akasa-puspayate: for a devotee, merging into the Brahman existence is hellish, and life in the higher planetary systems of the demigods is a will-o’-the-wisp, a phantasmagoria with no real existence at all. A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman. He is interested only in rendering service to the Personality of Godhead. Since Prajapati Daksa was a karmi, he could not appreciate the great service Narada Muni had rendered his eleven thousand sons. Instead, he accused Narada Muni of being sinful and charged that because Narada Muni was associated with the Supreme Personality of Godhead, the Lord would also be defamed. Thus Daksa criticized that Narada Muni was an offender to the Lord although he was known as an associate of the Lord.

SB6.5.39

TEXT 39

nanu bhagavata nityam

bhutanugraha-katarah

rte tvam sauhrda-ghnam vai

vairan-karam avairinam

nanu—now; bhagavatah—devotees of the Supreme Personality of Godhead; nityam—eternally; bhuta-anugraha-katarah—very much anxious to bestow benedictions upon the fallen conditioned souls; rte—except; tvam—yourself; sauhrda-ghnam—a breaker of friendship (therefore not countable among the bhagavatas, or devotees of the Lord); vai—indeed; vairam-karam—you create enmity; avairinam—toward persons who are not enemies.

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?

Such are the criticisms that must be borne by the servants of Narada Muni in the disciplic succession. Through the Krsna consciousness movement, we are trying to train young people to become devotees and return home, back to Godhead, by following rigid regulative principles, but our service is appreciated neither in India nor abroad in the Western countries where we are endeavoring to spread this Krsna consciousness movement. In India the caste brahmanas have become enemies of the Krsna consciousness movement because we elevate foreigners, who are supposed to be mlecchas and yavanas, to the position of brahmanas. We train them in austerities and penances and recognize them as brahmanas by awarding them sacred threads. Thus the caste brahmanas of India are very displeased by our activities in the Western world. In the West also, the parents of the young people who join this movement have also become enemies. We have no business creating enemies, but the process is such that nondevotees will always be inimical toward us. Nevertheless, as stated in the sastras, a devotee should be both tolerant and merciful. Devotees engaged in preaching should be prepared to be accused by ignorant persons, and yet they must be very merciful to the fallen conditioned souls. If one can execute his duty in the disciplic succession of Narada Muni, his service will surely be recognized. As the Lord says in Bhagavad-gita (18.68–69):

ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah

na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi

“For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” Let us continue preaching the message of Lord Krsna and not be afraid of enemies. Our only duty is to satisfy the Lord by this preaching, which will be accepted as service by Lord Caitanya and Lord Krsna. We must sincerely serve the Lord and not be deterred by so-called enemies.

In this verse the word sauhrda-ghnam (“a breaker of friendship”) is used. Because Narada Muni and the members of his disciplic succession disrupt friendships and family life, they are sometimes accused of being sauhrda-ghnam, creators of enmity between relatives. Actually such devotees are friends of every living entity (suhrdam sarva-bhutanam), but they are misunderstood to be enemies. Preaching can be a difficult, thankless task, but a preacher must follow the orders of the Supreme Lord and be unafraid of materialistic persons.

SB6.5.40

TEXT 40

nettham pumsam viragah syat

tvaya kevalina mrsa

manyase yady upasamam

sneha-pasa-nikrntanam

na—not; ittham—in this way; pumsam—of persons; viragah—renunciation; syat—is possible; tvaya—by you; kevalina mrsa—possessing knowledge falsely; manyase—you think; yadi—if; upasamam—renunciation of material enjoyment; sneha-pasa—the bonds of affection; nikrntanam—cutting.

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.

Prajapati Daksa was correct in stating that changing one’s dress cannot detach one from this material world. The sannyasis of Kali-yuga who change their robes from white to saffron and then think they can do whatever they like are more abominable than materialistic grhasthas. This is not recommended anywhere. Prajapati Daksa was right in pointing out this defect, but he did not know that Narada Muni had aroused the spirit of renunciation in the Haryasvas and Savalasvas through full knowledge. Such enlightened renunciation is desirable. One should enter the renounced order with full knowledge (jnana-vairagya), for the perfection of life is possible for one who renounces this material world in that way. This elevated stage can be reached very easily, as supported by the statements of Srimad-Bhagavatam (1.2.7):

vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
jnanam ca yad ahaitukam

“By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world.” If one seriously engages in devotional service to Lord Vasudeva, jnana and vairagya are automatically manifest in one’s person. There is no doubt of this. Prajapati Daksa’s accusation that Narada had not actually elevated his sons to the platform of knowledge was not factual. All the sons of Prajapati Daksa had first been raised to the platform of jnana and had then automatically renounced this world. In summary, unless one’s knowledge is awakened, renunciation cannot take place, for without elevated knowledge one cannot give up attachment for material enjoyment.

SB6.5.41

TEXT 41

nanubhuya na janati

puman visaya-tiksnatam

nirvidyate svayam tasman

na tatha bhinna-dhih paraih

na—not; anubhuya—experiencing; na—not; janati—knows; puman—a person; visaya-tiksnatam—the sharpness of material enjoyment; nirvidyate—becomes aloof; svayam—himself; tasmat—from that; na tatha—not like that; bhinna-dhih—whose intelligence is changed; paraih—by others.

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.

It is said that unless a woman becomes pregnant, she cannot understand the trouble of giving birth to a child. Bandhya ki bujhibe prasava-vedana. The word bandhya means a sterile woman. Such a woman cannot give birth to a child. How, then, can she perceive the pain of delivery? According to the philosophy of Prajapati Daksa, a woman should first become pregnant and then experience the pain of childbirth. Then, if she is intelligent, she will not want to be pregnant again. Actually. however. this is not a fact. Sex enjoyment is so strong that a woman becomes pregnant and suffers at the time of childbirth. but she becomes pregnant again, despite her experience. According to Daksa’s philosophy. one should become implicated in material enjoyment so that after experiencing the distress of such enjoyment. one will automatically renounce. Material nature, however. is so strong that although a man suffers at every step, he will not cease his attempts to enjoy (trpyanti neha krpana-bahu-duhkha-bhajah). Under the circumstances, unless one gets the association of a devotee like Narada Muni or his servant in the disciplic succession, one’s dormant spirit of renunciation cannot be awakened. It is not a fact that because material enjoyment involves so many painful conditions one will automatically become detached. One needs the blessings of a devotee like Narada Muni. Then one can renounce his attachment for the material world. The young boys and girls of the Krsna consciousness movement have given up the spirit of material enjoyment not because of practice but by the mercy of Lord Sri Caitanya Mahaprabhu and His servants.

SB6.5.42

TEXT 42

yan nas tvam karma-sandhanam

sadhunam grhamedhinam

krtavan asi durmarsam

vipriyam tava marsitam

yat—which; nah—unto us; tvam—you; karma-sandhanam—who strictly follow the fruitive ritualistic ceremonies according to Vedic injunctions; sadhunam—who are honest (because we honestly seek elevated social standards and bodily comfort); grha-medhinam—although situated with a wife and children; krtavan asi—have created; durmarsam—unbearable; vipriyam—wrong; tava—your; marsitam—forgiven.

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.

Prajapati Daksa wanted to prove that he had been most tolerant in not having said anything when Narada Muni, for no reason, induced his ten thousand innocent sons to adopt the path of renunciation. Sometimes householders are accused of being grhamedhis, for grhamedhis are satisfied with family life without spiritual advancement. Grhasthas, however, are different because although grhasthas live in householder life with their wives and children, they are eager for spiritual advancement. Wanting to prove that he had been magnanimous to Narada Muni, Prajapati Daksa stressed that when Narada had misled his first sons, Daksa had taken no action; he had been kind and tolerant. He was aggrieved, however, because Narada Muni had misled his sons for a second time. Therefore he wanted to prove that Narada Muni, although dressed like a sadhu, was not actually a sadhu; he himself, although a householder, was a greater sadhu than Narada Muni.

SB6.5.43

TEXT 43

tantu-krntana yan nas tvam

abhadram acarah punah

tasmal lokesu te mudha

na bhaved bhramatah padam

tantu-krntana—O mischief-monger who have mercilessly separated my sons from me; yat—which; nah—unto us; tvam—you; abhadram—an inauspicious thing; acarah—have done; punah—again; tasmat—therefore; lokesu—in all the planetary systems within the universe; te—of you; mudha—O rascal not knowing how to act; na—not; bhavet—there may be; bhramatah—who are wandering; padam—an abode.

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.

Because Prajapati Daksa was a grhamedhi who wanted to remain in household life, he thought that if Narada Muni could not remain in one place, but had to travel all over the world, that would be a great punishment for him. Actually, however, such a punishment is a boon for a preacher. A preacher is known as parivrajakacarya—an acarya, or teacher, who always travels for the benefit of human society. Prajapati Daksa cursed Narada Muni by saying that although he had the facility to travel all over the universe, he would never be able to stay in one place. In the parampara system from Narada Muni, I have also been cursed. Although I have many centers that would be suitable places of residence, I cannot stay anywhere, for I have been cursed by the parents of my young disciples. Since the Krsna consciousness movement was started, I have traveled all over the world two or three times a year, and although I am provided comfortable places to stay wherever I go, I cannot stay anywhere for more than three days or a week. I do not mind this curse by the parents of my disciples, but now it is necessary that I stay in one place to finish another task—this translation of Srimad-Bhagavatam. If my young disciples, especially those who have taken sannyasa, take charge of traveling all over the world, it may be possible for me to transfer the curse of the parents to these young preachers. Then I may sit down conveniently in one place for the work of translation.

SB6.5.44

TEXT 44

sri-suka uvaca

pratijagraha tad badham

naradah sadhu-sammatah

etavan sadhu-vado hi

titiksetesvarah svayam

sri-sukah uvaca—Sri Sukadeva Gosvami said; pratijagraha—accepted; tat—that; badham—so be it; naradah—Narada Muni; sadhu-sammatah—who is an approved sadhu; etavan—this much; sadhu-vadah—appropriate for a saintly person; hi—indeed; titikseta—he may tolerate; isvarah—although able to curse Prajapati Daksa; svayam—himself.

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.