श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: पञ्चम: अध्याय: श्री शुक उवाच - Shri Shuka said - तस्यां स पांचजन्यां वै विष्णुमायोपबृंहित: ।
हर्यश्वसंज्ञानयुतं पुत्रानजनयद् विभु: ॥१॥
तस्याम् स: पांचजन्याम् वै from her, he, Paanchajani, indeed
विष्णु-माया-उपबृंहित: by Vishnu's Maayaa energised हर्यश्व-संज्ञान्-अयुतम् Haryashva named ten thousand पुत्रान्-अजनयद् विभु: sons begot, The Lord Daksha, energised indeed by The Lord Vishnu's Maaya, begot ten thousand sons from Paanchajani, named as Haryashva.


अपृथग्धर्मशीलास्ते सर्वे दाक्षायणा नृप ।
पित्रा प्रोक्ता: प्रजासर्गे प्रतीचीं प्रययुर्दिशम् ॥२॥
अपृथक्-धर्मशीला:-ते not different in conduct and disposition, they
सर्वे दाक्षायणा: नृप all, the sons of Daksha, O King! पित्रा प्रोक्ता: प्रजा-सर्गे by fathers command, for off-spring begetting प्रतीचीम् प्रययु:-दिशम् to western went direction O King Pareekshita! They all, the sons of Daksha were alike in conduct and disposition. As commanded by their father to beget off-spring, they went to the western direction, to practice austerities.


तत्र नारायणसरतीर्थं सिन्धुसमुद्रयो: ।
सङ्गमो यत्र सुमहन्मुनिसिद्धनिषेवितम् ॥३॥
तत्र नारायणसर-तीर्थम् there, Naaraayanasara holy lake
सिन्धु-समुद्रयो: of Sindhu river and the sea सङ्गम: यत्र सुमहत्- the confluence , where by great मुनि-सिद्ध-निषेवितम् sages and Siddhas resorted to There is a holy lake by the name of Naaraayanasara, on the confluence of the Sindhu river and the sea, and which is resorted to by many great sages and Siddhas.


तदुपस्पर्शनादेव विनिर्धूतमलाशया: ।
धर्मे पारमहंस्ये च प्रोत्पन्नमतयोऽप्युत ॥४॥
तत्-उपस्पर्शनात्-एव that by bathing in only
विनिर्धूत-मल-आशया: washed off of impurities धर्मे पारमहंस्ये च in the path of highest ascetics and प्रोत्पन्न-मतय:-अपि-उत developed, inclination also definitely By merely bathing in that, they were washed off of all their impurities of the heart, and developed an inclination for the path of highest ascetic, that of Renunciation and Self-Knowledge.


तेपिरे तप एवोग्रं पित्रादेशेन यन्त्रिता: ।
प्रजाविवृद्धये यत्तान् देवर्षिस्तान् ददर्श ह ॥५॥
तेपिरे तप: एव-उग्रम् practised austerities only severe
पित्रा-आदेशेन यन्त्रिता: by father's command bound प्रजा-विवृद्धये यत्-तान् for progeny increasing, that them देवर्षि:-तान् ददर्श ह the celestial sage (Naarada), them saw They practised severe austerities, for increasing the progeny, only bound by their father's command. The celestial sage Naarada, saw them doing that.


उवाच चाथ हर्यश्वा: कथं स्रक्ष्यथ वै प्रजा: ।
अदृष्ट्वान्तं भुवो यूयं बालिशा बत पालका: ॥६॥
उवाच च-अथ हर्यश्वा: said and then, Haryashvas
कथम् स्रक्ष्यथ वै प्रजा: how, will you create indeed progeny अदृष्ट्वा-अन्तम् भुव: not having seen the end of the earth, यूयम् बालिशा: you all are ignorant बत पालका: though protectors Then, he said, ' O Haryashvas! How will you create progeny, having not seen the end of the earth. Though you all are the protectors, but you are ignorant.'


तथैकपुरुषं राष्ट्रं बिलं चादृष्टनिर्गमम् ।
बहुरूपां स्त्रियं चापि पुमांसं पुंश्चलीपतिम् ॥७॥
तथा-एक-पुरुषम् राष्ट्रम् and one person country,
बिलम् च-अदृष्ट-निर्गमम् a tunnel, and not seen the exist बहुरूपाम् स्त्रियम् च-अपि of many forms a woman, and also पुमांसम् पुंश्चली-पतिम् the man, the harlot's husband And then, without knowing the country with a single person, a tunnel whose exit is not seen, the woman of many forms, and also the man who is the husband of a harlot.


नदीमुभयतोवाहां पञ्चपञ्चाद्भुतं गृहम् ।
क्वचिद्-हंसं चित्रकथं क्षौरपव्यं स्वयं भ्रमिम् ॥८॥
नदीम्-उभयत:-वाहाम् the river both sides flowing
पञ्च-पञ्च-अद्भुतम् गृहम् twenty-five, strange house क्वचिद्-हंसम् चित्र-कथम् somewhere, the swan, wonderful story क्षौर-पव्यम् sharp and strong (like razor and adamant) स्वयम् भ्रमिम् independently revolving The river flowing on both sides, the strange house built of twenty-five materials, somewhere, the swan telling a wonderful story, a sharp and strong disk, made of like razor and adamant, revolving by itself.


कथं स्वपितुरादेशमविद्वांसो विपश्चित: ।
अनुरूपमविज्ञाय अहो सर्गं करिष्यथ ॥९॥
कथम् स्व-पितु:-आदेशम्- how of your father's command
अविद्वांस: विपश्चित: not understanding, the omniscient अनुरूपम्-अविज्ञाय suitable (for you) not knowing अहो सर्गम् करिष्यथ Ah! Creation will do Ah! Without understanding the command of your omniscient father, which is suitable for you, without knowing that, how will you do the work of creation?


तन्निशम्याथ हर्यश्वा औत्पत्तिकमनीषया ।
वाच: कूटं तु देवर्षे: स्वयं विममृशुर्धिया ॥१०॥
तत्-निशम्य-अथ हर्यश्वा: that hearing then, the Haryashvas,
औत्पत्तिक-मनीषया: by birth intelligent वाच: कूटम् तु देवर्षे: the words enigmatic, indeed, the celestial sage स्वयम् विममृशु:-धिया themselves pondered with intellect The Haryashvas, who were endowed with intelligence by birth, after hearing the enigmatic words of the celestial sage Naarada, themselves pondered on those words with their own intellect.


भू: क्षेत्रं जीवसंज्ञं यदनादि निजबन्धनम् ।
अदृष्ट्वा तस्य निर्वाणं किमसत्कर्मभिर्भवेत् ॥११॥
भू: क्षेत्रम् जीव-संज्ञम् the earth area, is the Jeeva named
यत्-अनादि which from unknown beginning निज-बन्धनम् of ones' (soul's) is the bondage अदृष्ट्वा तस्य निर्वाणम् not knowing (that), and its liberation किम्-असत्-कर्मभि:-भवेत् of what use useless action will be The earth area is named as the Jeeva, from the unknown beginning, it is the bondage of the soul. Without knowing that, and the liberation of the soul, what is the use of performing useless actions?


एक एवेश्वरस्तुर्यो भगवान् स्वाश्रय: पर: ।
तमदृष्ट्वाभवं पुंस: किमसत्कर्मभिर्भवेत् ॥१२॥
एक: एव-ईश्वर:- one only, The Lord,
तुर्य: भगवान् the fourth (transcendent state) The Ruler स्व-आश्रय: पर: own support and higher than (others) तम्-अदृष्ट्वा-अभवम् Him not seeing, the birth less, पुंस: किम्-असत्-कर्मभि:-भवेत् of man, what useless actions (use) will be The One and Only, The Ruler, The Lord, the fourth state of consciousness, that of transcendent state, Him without seeing what is the use of useless activities?


पुमान् नैवैति यद् गत्वा बिलस्वर्गं गतो यथा ।
प्रत्यग्धामाविद इह किमसत्कर्मभिर्भवेत् ॥१३॥
पुमान् न-एव-एति यत् गत्वा a man not indeed, comes where having gone
बिल-स्वर्गम् गत: यथा the subterranean regions, heavenly gone to just as प्रत्यक्-धाम-अविद: इह The Self-effulgent, not realized, here, (in this world) किम्-असत्-कर्मभि:-भवेत् of what (use) useless activity will be Indeed, just as a man having gone, to the heavenly subterranean regions, from where he does not come back, what is the purpose of useless activities in this world?


नानारूपाऽऽत्मनो बुद्धि: स्वैरिणीव गुणान्विता ।
तन्निष्ठामगतस्येह किमसत्कर्मभिर्भवेत् ॥१४॥
नाना-रूपा-आत्मन: बुद्धि: of various forms, ones intellect
स्वैरिणी-इव गुण-अन्विता a wanton woman like, with Gunas imbued तत्-निष्ठाम्-अगतस्य-इह its end not having reached, here किम्-असत्-कर्मभि:-भवेत् what of useless activities use A jivas own intellect is like a wanton woman, possessed of many qualities, or possessed of the varying three gunas, and so having various forms. Of what use are the meaningless activities in this world unless one has not reached the end of such intellect, or, has not risen above its diversifications?


तत्सङ्गभ्रंशितैश्वर्यं संसरन्तं कुभार्यवत् ।
तद्गतीरबुधस्येह किमसत्कर्मभिर्भवेत् ॥१५॥
तत्-सङ्ग-भ्रंशित-ऐश्वर्यम् by its (such intellect's) identification, fallen from grace
संसरन्तम् कुभार्य-वत् following an unchaste wife like तत्-गती:-अबुधस्य-इह that course, who does not recognize, here किम्-असत्-कर्मभि:-भवेत् what of meaningless activities is the use In this world, what is the use of useless activities, when a man does not recognize his identification with such intellect, instead follows its courses, like the husband of an unchaste wife, and does not know that he has fallen from grace.


सृष्ट्यप्ययकरीं मायां वेलाकूलान्तवेगिताम् ।
मत्तस्य तामविज्ञस्य किमसत्कर्मभिर्भवेत् ॥१६॥
सृष्टि-अप्यय-करीम् मायाम् creation (and) destruction causing Maayaa
वेला-कूल-अन्त-वेगिताम् both banks ends flowing मत्तस्य ताम्-अविज्ञस्य infatuated, her not knowing किम्-असत्-कर्मभि:-भवेत् what useless actions will be If that infatuated man, does not know of the river of Maayaa which flows between the two banks towards both sides, and causes creation and destruction, of what use is his meaningless activity in this world?


पञ्चविंशतितत्त्वानां पुरुषोऽद्भुतदर्पणम् ।
अध्यात्ममबुधस्येह किमसत्कर्मभिर्भवेत् ॥१७॥
पञ्चविंशति-तत्त्वानाम् of twenty five categories,
पुरुष:-अद्भुत-दर्पणम् The Purusha (Inner Controller), is a strange mirror अध्यात्मम्-अबुधस्य-इह this spiritual knowledge (about Him), not knowing, here, किम्-असत्-कर्मभि:-भवेत् what of useless activities performing The Purusha, is the Inner Controller of the twenty five categories and also their mirror and support. Without knowing this spiritual knowledge about Him, what is the use of an ignorant person performing useless activities, here, in this world?


ऐश्वरं शास्त्रमुत्सृज्य बन्धमोक्षानुदर्शनम् ।
विविक्तपदमज्ञाय किमसत्कर्मभिर्भवेत् ॥१८॥
ऐश्वरम् शास्त्रम्-उत्सृज्य about The Lord, the scriptures, refraining from
बन्ध-मोक्ष-अनुदर्शनम् of bondage and liberation revealing विविक्त-पदम्- and the establishing of The Lord's existence अज्ञाय किम्- not knowing, what of असत्-कर्मभि:-भवेत् useless activities doing Ignoring and refraining from the scriptures, which show the establishment of The Lord's existence, and reveal the knowledge of the bondage and liberation of human beings, and not knowing about this, what is the use of doing useless actions?


कालचक्रं भ्रमिस्तीक्ष्णं सर्वं निष्कर्षयञ्जगत् ।
स्वतन्त्रमबुधस्येह किमसत्कर्मभिर्भवेत् ॥१९॥
काल-चक्रम् भ्रमि:-तीक्ष्णम् The Time wheel revolving, sharp-edged
सर्वम् निष्कर्षयन्-जगत् all squeezing away the world, स्वतन्त्रम्-अबुधस्य-इह independent, the one not knowing, here, किम्-असत्-कर्मभि:-भवेत् of what use, useless activities will be Of what use will be the useless activities performed by an ignorant person, here in this world, if he does not know that the independent wheel of Time squeezes away everything of the world.


शास्त्रस्य पितुरादेशं यो न वेद निवर्तकम् ।
कथं तदनुरूपाय गुणविश्रम्भ्युपक्रमेत् ॥२०॥
शास्त्रस्य पितु:- of the scriptures (in the shape of) father
आदेशम् य: न वेद the commands who does not know निवर्तकम् to liberation leading कथम् तत्-अनुरूपाय how that (person) in accordance गुण-विश्रम्भी- in the Gunas (the materialistic) has faith उपक्रमेत् will follow it The scriptures, in shape of a father to a person, in that, that it gives salutary advice, and leads to liberation, its commands if a person does not know, and instead has faith in the Guna's materialistic variations, how then will he follow that advice.


इति व्यवसिता राजन् हर्यश्वा एकचेतस: ।
प्रययुस्तं परिक्रम्य पन्थानमनिवर्तनम् ॥२१॥
इति व्यवसिता राजन् thus resolved O King!
हर्यश्वा: एक-चेतस: The Haryashvas, of singular mind प्रययु:-तम्-परिक्रम्य departed, him circumambulating पन्थानम्-अनिवर्तनम् on the path of no return O King! Having thus decided, the Haryashvas, of a singular mind, circumambulated the sage Naarada, and embarked on the path of no return, that is from where one comes back to the mortal plane.


स्वरब्रह्मणि निर्भातहृषीकेशपदाम्बुजे ।
अखण्डं चित्तमावेश्य लोकाननुचरन्मुनि: ॥२२॥
स्वर-ब्रह्मणि निर्भात- in the notes of gamut,(symbol of) Brahman, involved,
हृषीकेश-पद-अम्बुजे in Lord Krishna's feet lotus अखण्डम् चित्तम्-आवेश्य undivided mind fixed, लोकान्-अनुचरन्-मुनि: the worlds' spheres roamed the sage The sage, with his undivided mind fixed on the lotus feet of Shri Krishna, and involved in the notes of the gamut, which represent Brahman, roamed about the spheres of the worlds.


नाशं निशम्य पुत्राणां नारदाच्छीलशालिनाम् ।
अन्वतप्यत क: शोचन् सुप्रजास्त्वं शुचां पदम् ॥२३॥
नाशम् निशम्य पुत्राणाम् straying hearing of the sons
नारदात्-शील-शालिनाम् by Naarada, the virtuous अन्वतप्यत क: शोचन् sorrowed, Daksha distressed सुप्रजा:-त्वम् शुचाम्-पदम् having good children, of grief a source Hearing that, instigated by Naarada, his virtuous sons had strayed from his command to procreate, Daksha was very much sorrowed and distressed, and felt that having good children was a source of grief.


स: भूय: पाञ्चजन्यायामजेन परिसान्त्वित: ।
पुत्रानजनयद् दक्ष: शबलाश्वान् सहस्रश: ॥२४॥
स: भूय: पाञ्चजन्यायाम्- he again from Paanchajani
अजेन परिसान्त्वित: by Brahmaa pacified पुत्रान्-अजनयद् दक्ष: sons begot Daksha शबलाश्वान् सहस्रश: Shabalashvas, thousands He, consoled by Brahmaa, again begot a thousand sons through Panchajani, who were named as Shabalaashvas.


तेऽपि पित्रा समादिष्टा: प्रजासर्गे धृतव्रता: ।
नारायणसरो जग्मुर्यत्र सिद्धा: स्वपूर्वजा: ॥२५॥
ते-अपि पित्रा समादिष्टा: they also, by father's command
प्रजा-सर्गे धृत-व्रता: in creation evolving, resolved firmly नारायण-सर: जग्मु:- to Naaraayanasara went, यत्र सिद्धा: स्व-पूर्वजा: where, had achieved their objective, their brothers On their father's command, to evolve creation, they retired to the lake Naaraayanasara, with a firm resolve, where their brothers had achieved their objective.


तदुपस्पर्शनादेव विनिर्धूतमलाशया: ।
जपन्तो ब्रह्म परमं तेपुस्तेऽत्र महत् तप: ॥२६॥
तत्-उपस्पर्शनात्-एव in that bathing only
विनिर्धूत मलाशया: washed off of all impurities जपन्त: ब्रह्म-परमम् muttering, the Brahman highest (OM) तेपु:-ते-अत्र महत् तप: practiced austerities they here, great penance By merely bathing in that lake all their impurities of the mind were washed off, and there they practices great austerities while muttering the highest Brahman syllable OM.


अब्भक्षा: कतिचिन्मासान् कतिचिद् वायुभोजन: ।
आराधयन् मन्त्रमिममभ्यस्यन्त इडस्पतिम् ॥२७॥
अब्भक्षा: कतिचित्-मासान् water eating for some months
कतिचिद् वायु_भोजन: for some (months) air eating आराधयन् मन्त्रम्-इमम्- worshipping mantra this अभ्यस्यन्त: इडस्पतिम् practicing Lord Vishnu They ate water for some months and for some months they ate air, as they practised the sacred Mantra, OM, and worshipped Lord Vishnu.


ॐ नमो नारायणाय पुरुषाय महात्मने ।
विशुद्धसत्त्वधिष्ण्याय महाहंसाय धीमहि ॥२८॥
ॐ नम: नारायणाय (to the symbol) OM, obeisance to Naaraayana,
पुरुषाय महात्मने The Primary Person, The Supreme Spirit विशुद्ध-सत्त्व-धिष्ण्याय of pure Sattva, the abode महा-हंसाय धीमहि purest of the pure, (we) meditate upon 'We make obeisance to Naaraayana, symbolized by OM, The Primary Person, The Supreme Spirit. We meditate on the abode of pure Sattva, the purest of the pure.'


इति तानपि राजेन्द्र प्रतिसर्गधियो मुनि: ।
उपेत्य नारद: प्राह वाच:कूटानि पूर्ववत् ॥२९॥
इति तान्-अपि राजेन्द्र thus them also, O King (Pareekshit)
प्रति-सर्ग-धिय: मुनि: towards procreating minded, the sage उपेत्य नारद: प्राह approaching, Naarada said वाच: कूटानि पूर्ववत् words enigmatic, like before O King Pareekshit! Thus to them also, whose minds were intent on procreating, the celestial sage Naarada, approached and said the same enigmatic words which he had earlier said to their brothers .


दाक्षायणा: संश्रृणुत गदतो निगमं मम ।
अन्विच्छतानुपदवीं भ्रातृणां भ्रातृवत्सला: ॥३०॥
दाक्षायणा: संश्रृणुत ’ O sons of Daksha! carefully hear
गदत: निगमम् मम as told the precept by me अन्विच्छ-अनुपदवीम् discover and follow the path भ्रातृणाम् भ्रातृ-वत्सला: of the brothers, O! brothers' affectionate' 'O Sons of Daksha! Do carefully hear my precept. You who are affectionate to your brothers, discover the path trodden by them and follow it.'


भ्रातृणां प्रायणं भ्राता योऽनुतिष्ठति धर्मवित् ।
स पुण्यबन्धु: पुरुषो मरुद्भि: सह मोदते ॥३१॥
भ्रातृणाम् प्रायणम् भ्राता of brothers paths brother
य: अनुतिष्ठति धर्म-वित् who follows, knowing his duty स: पुण्य-बन्धु: पुरुष: he is of virtues a friend, that person मरुद्भि: सह मोदते with the Maruts rejoices The brother, who is aware of his duty and duly follows his brother's path, is a friend of the virtues and that person rejoices with the Maruts.


एतावदुक्त्वा प्रययौ नारदोऽमोघदर्शन: ।
तेऽपि चान्वगमन्मार्गं भ्रातृणामेव मारिष ॥३२॥
एतावत्-उक्त्वा प्रययौ this much having said, withdrew
नारद:-अमोघ-दर्शन: Naarada, the rewarding sight ते-अपि च-अन्वगमन् मार्गम् they also and followed the path भ्रातृणाम्-एव मारिष of the brothers only, O Noble One! O Noble one! Naarada, whose sight is rewarding, withdrew after having said this much. They, the Shabalaashvas, also followed the path of their brothers only.


सघ्रीचीनं प्रतीचीनं परस्यानुपथं गता: ।
नाद्यापि ते निवर्तन्ते पश्चिमा यामिनीरिव ॥३३॥
सघ्रीचीनम् प्रतीचीनम् the agreeable, inward
परस्स्य-अनुपथम् गता: to the Supreme leading path having taken न-अद्य-अपि ते निवर्तन्ते not today also they returned पश्चिमा यामिनी:-इव bygone nights like Having taken to the noble and agreeable inward path leading to The Supreme, they have not returned till today, just like the bygone night does not come back.


एतस्मिन् काल उत्पातान् बहून् पश्यन् प्रजापति: ।
पूर्ववन्नारदकृतं पुत्रनाशमुपाशृणोत् ॥३४॥
एतस्मिन् काले उत्पातान् by this time, evil portent
बहून् पश्यन् प्रजापति: many, seeing, Prajaapati (Daksha) पूर्व-वत्-नारद-कृतम् before like, by Naarada's doing पुत्र-नाशम्-उपाशृणोत् sons' ruination heard By this time, Prajaapati Daksha, seeing many evil portents, heard of the ruinations of his sons by the doings of Naarada, like before.


चुक्रोध नारदायासौ पुत्रशोकविमूर्च्छित: ।
देवर्षिमुपलभ्याह रोषाद्विस्फुरिताधर: ॥३५॥
चुक्रोध नारदाय-असौ got angry with Naarada, he
पुत्र-शोक-विमूर्च्छित: by sons' grief overpowered देवर्षिम्-उपलभ्य-आह the celestial sage meeting, said रोषात्-विस्फुरित-अधर: with rage quivering lips He was overpowered with grief for his sons, and was very angry with Naarada. Meeting the celestial sage, with lips quivering due to rage, he said…


दक्ष उवाच - Daksha said - अहो असाधो साधूनां साधुलिङ्गेन नस्त्वया ।
असाध्वकार्यर्भकाणां भिक्षोर्मार्ग: प्रदर्शित: ॥३६॥
अहो असाधो साधूनाम् O You wicked! of the holy men
साधु-लिङ्गेन न:-त्वया holy garb by donning, we, by you असाधु-अकारि-अर्भकाणाम् evil is done, of the youngsters भिक्षो:-मार्ग: प्रदर्शित: mendicant path showed O You wicked! By donning the holy garb of the holy men, you have cheated us, and evil is done by you, in that you have directed our youngsters on the path of the mendicants.


ऋणैस्त्रिभिरमुक्तानाममीमांसितकर्मणाम् ।
विघात: श्रेयस: पाप लोकयोरुभयो: कृत: ॥३७॥
ऋणै:-त्रिभि:-अमुक्तानाम्- of debts threefold, not released of
अमीमांसित-कर्मणाम् not pondered over, the (worldly) activities विघात: श्रेयस: पाप have thwarted their interests, O Sinful One! लोकयो:-उभयो: कृत: of worlds both, by your doing O Sinful One! By your doing you have thwarted the interests of both the worlds, of those who are not yet released of their threefold debts nor have they pondered over the futility of the activities of this world.


एवं त्वं निरनुक्रोशो बालानां मतिभिद् हरे: ।
पार्षदमध्ये चरसि यशोहा निरपत्रप: ॥३८॥
एवम् त्वम् निरनुक्रोश: like this you undeterred
बालानाम् मतिभिद् हरे: of the youngsters' mind unsettling, Hari's पार्षद-मध्ये चरसि attendents among, move about, यशोहा निरपत्रप: tarnishing His fair name, shamelessly In this manner, shamelessly and undeterred you have unsettled the mind of the youngsters, and moving about amongst the attendents of Hari, you have tarnished His fair name.


ननु भागवता नित्यं भूतानुग्रहकातरा: ।
ऋते त्वां सौहृदघ्नं वै वैरङ्करमवैरिणाम् ॥३९॥
ननु भागवता: नित्यम् certainly, The Lord's votaries, always
भूत-अनुग्रह-कातरा: on living beings, grace shower ऋते त्वाम् सौहृदघ्नम् वै barring you, the love trample, indeed वैरङ्करम्-अवैरिणाम् animosity generating, towards non-enemies Certainly, the votaries of The Lord are supposed to be ever showering their grace on all living beings, barring you, the love trample, and the one generating animosity towards non-enemies.


नेत्थं पुंसां विराग: स्यात् त्वया केवलिना मृषा ।
मन्यसे यद्युपशमं स्नेहपाशनिकृन्तनम् ॥४०॥
न-इत्थम् पुंसाम् विराग: स्यात् not like this, of the people non-attachment will be
त्वया केवलिना मृषा by you, renunciates false मन्यसे यदि-उपशमम् believe so if quietist is स्नेह-पाश-निकृन्तनम् the attachment bondage cuts There will not be non-attachment in the people like this, specially by you the false renunciates, if you believe that quietist cuts the bondages of attachment.


नानुभूय न जानाति पुमान् विषयतीक्ष्णताम् ।
निर्विद्येत स्वयं तस्मान्न तथा भिन्नधी: परै: ॥४१॥
न-अनुभूय न जानाति not experiencing, does not know
पुमान् विषय-तीक्ष्णताम् a man, of sense pleasures the bitterness निर्विद्येत स्वयम् तस्मात्- unsettled, himself, from the that (the world) न तथा भिन्नधी: परै: will not like that (be disgusted) by different minded others A man does not know the bitterness of sense pleasures, unless he has experienced it himself. Himself of an unsettles mind, how will he realise the disgust of that world to the same extent by the different minds of others?


यन्नस्त्वं कर्मसन्धानां साधूनां गृहमेधिनाम् ।
कृतवानसि दुर्मर्षं विप्रियं तव मर्षितम् ॥४२॥
यत्-न:-त्वम् कर्म-सन्धानाम् that of us, you, of action performers
साधूनाम् गृह-मेधिनाम् of the noble householders कृतवानसि दुर्मर्षम् have done inexcusable विप्रियम् तव मर्षितम् wrong, yours (that) was overlooked Of ours, of the noble householders, engaged in performing our dutiful actions, you have done an inexcusable wrong, that wrong of yours was overlooked by us.


तन्तुकृन्तन यन्नस्त्वमभद्रमचर: पुन: ।
तस्माल्लोकेषु ते मूढ न भवेद् भ्रमत: पदम् ॥४३॥
तन्तु-कृन्तन यत्-न:- (You) the race breaker, because, of us,
त्वम्-अभद्रम्-अचर: पुन: you, offence committed again तस्मात्-लोकेषु ते मूढ therefore in the worlds, for you, O Fool! न भवेत्-भ्रमत: पदम् not will be wondering halt O Fool! because, you have broken the cord of our race, and have committed an offence again, against us, therefore there will be no place for you to halt as you wonder about in the world.


श्री शुक उवाच- Shri Shuka said - प्रतिजग्राह तद्बाढं नारद: साधुसम्मत: ।
एतावन् साधुवादो हि तितिक्षेतेश्वर: स्वयम् ॥४४॥
प्रतिजग्राह तत् बाढम् accepted that 'Very well',
नारद: साधुसम्मत: Naarada by the virtuous esteemed एतावन् साधु-वाद: हि this alone, is noble indicating indeed तितिक्षेत-ईश्वर: स्वयम् put up with, (though) powerful himself Naarada, the esteemed of the virtuous, accepted by saying, 'Very well'. This is the indication of the noble people, that though even them self powerful, they put up with another's' offence.


इति श्रीमद्भागवते महापुराणे परमहंस्यां संहितायां षष्ठ: स्कन्धे नारदाशयो नाम प!ज्चम: अध्याय: ॥५॥ Thus ends the fifth discourse, entitled 'Naarada subjected to an execration', in Book Six of the great and glorious Bhaagavata-Puraana.