(1) S'rî S'uka said: 'Impelled by Lord Vishnu's external potency [mâyâ] he [Daksha] begot in his wife named Pâñcajanî [Asiknî] a countless number of most powerful sons who were named the Haryas'vas. (2) Alike in character and dharmic conduct all the sons of Daksha o King, submitting to the order of their father to increase the population, went in the western direction. (3) At the place where the Sindhu [the present Indus] flows into the ocean there is a most important sacred lake called Nârâyana-saras, which is frequented by sages and perfected ones. (4-5) Even though to be in touch with that water was enough to completely purify them from their impure thoughts, their minds were strongly attracted to the practices of the elevated souls [there] and [so they] executed with conviction the severest penances. When they were ready to meet the purpose of increasing the population as their father had ordered, they were visited by the devarshi [Nârada]. (6-8) He spoke to them as follows: 'O Haryas'vas, even though you are the princes to rule, you alas lack in experience. How can you, if none of you has insight in the temporality, the finality of the worldly affair, beget offspring in service of the truth? Think of it as with a man whose kingdom consists of a hole in the ground from which there is no escape. At his side there is a promicuous woman presenting her body in many different ways. There's a river flowing in both directions with a marvelous house built from twenty-five materials where a swan tells nice stories while something razor sharp is spinning fast. (9) How can you not knowing about this, you ignorant about the creation, follow the orders that your in every way so experienced father thought befitting for you?'
(10) S'rî S'uka said: 'After the Haryas'vas had heard those enigmatic words of the devarshi, they pondered over them with the full of their intelligence so that their power of discrimination awakened. (11) The earth[ly affair, the body,] was the field of action, the eternal cause engrossing the individual soul that constitutes the basis of his bondage. What would the use of time-bound labor be when one doesn't see the finality of it all? (12) Not understanding that there indeed is one controller, one Supreme Lord present who cannot be seen, who is not created [or born] and who, independent as His own shelter in the beyond, is the fourth dimension [of Time], what can one expect from one's temporary fruitive activities? (13) If a man indeed in ignorance has left for the lower regions [the hole] from which he doesn't return, just as he doesn't return from the spiritual abode in the beyond, of what use are then his temporary karmic activities in this world [compare B.G. 9: 4 and 8: 15]? (14) With the different things the living being tries with his intelligence, being possessed by passion and so on, he is like a free woman presenting herself in different ways. What's the use of working for results when one doesn't know the [transcendental] end to these changes of form in this world? (15) When one thus is subjected to the material way, one loses one's status as an independent authority and thus the intelligence moves exactly like a bad wife bereft of insight. What in this world is then the use of all that love for being bound in karma? (16) The illusory of matter gives rise to creation and dissolution, which is a river [thus streaming in two directions] that for the foolish person flows [too] fast at its banks [to escape from it]. What's the use of working for a temporary advantage, without having knowledge of these matters? (17) When one in this existence doesn't know about the twenty-five ways [the twenty-five elements, see 3.26: 11-15] to look at the reality of the Original Person, that wondrous mirror to the individual personality, what benefit is found in it to exhaust oneself for the falsehood of material gain? (18) If one doesn't know to discriminate [like the swan] concerning the refuge to accept, when one concerning the Lord has given up on His literatures [the s'âstras] that inform about the ways of bondage and liberation, of what use is it then to wrestle in attachment for temporary matters? (19) The so very sharp, revolving wheel of Time governs all the world according to its own rule and measure; of what use is it to endeavor in desire for results in this world when one doesn't know about this [this order of time]? (20) How can one, entangled in the modes of nature [see B.G. 18: 19-29], undertake anything [like begetting children], if one doesn't understand the instructions of the scriptures of the Father that tell one how to put an end to the material way of life?'
(21) Thus being convinced o King, the Haryas'vas were of the same opinion. Circumambulating him [Nârada] they left to tread the path of no return [see also B.G. 8: 16]. (22) The muni traveled all the worlds keeping the Lord of the Senses in mind with spiritual sounds and thus he, innerly not being divided, engaged his consciousness at the lotus feet [see the bhajan Nârada Muni]. (23) Daksha hearing from Nârada about the loss of the sons who were the best of the best in their conduct, then full of lamentation had to suffer. It hurt him deeply to see what had become of his fine sons. (24) Pacified by the instigator [Lord Brahmâ] he again begot in Pâñcajanî a thousand sons who were named the Savalâs'vas. (25) They on their turn by their father being ordered to populate the universe, took vows and went to the perfected ones at lake Nârâyana-saras, the place for which their elder brothers previously had left. (26) Bathing regularly there, doing japa and reciting mantras for the sake of the Supreme Reality, they performed great austerities which indeed purified them from all the dirt within. (27-28) For months drinking water and eating air only, they used this mantra to worship the Master of all Mantras: 'Our obeisances unto Lord Nârâyana, the Great Soul residing eternally in the purest of goodness, the great swanlike personality upon whom we meditate [om namo nârâyanâya purushâya mahâtmane vis'uddha-sattva-dhishnyâya mahâ-hamsâya dhîmahi'].' (29) O King, in their meditations to populate the universe they were also approached by sage Nârada, who like before expressed himself in meaningful words: (30) 'O sons of Daksha, please listen attentively to my instruction. All of you, follow the path of your brothers you care so much about. (31) A brother faithful to the path of an elder brother who knows the dharma [see 6.1], is a piously associated person who may enjoy with the Maruts [the wind gods of brotherhood].'
(32) Saying this much Nârada with his all-auspicious vision departed from there, and so it came to pass that they followed the path of the brothers who preceded them o worthy friend. (33) Properly having turned inwards thus taking to the transcendental path, they, just like the nights that leave in the western direction, even to this day have not returned. (34) That very time the Prajâpati observed many inauspicious signs and heard how, like before, his sons because of Nârada had come to naught. (35) Overpowered by grief about his children, he almost fainted. He got very angry with Nârada and when he met him he addressed him in fury with trembling lips. (36) S'rî Daksha said: 'You false preacher dressed up like a saint! What a disgrace you've brought upon us. Poor boys lacking in experience you've shown the path of beggars! (37) With them not at all free from the three debts [to the saints, the gods and the father by celibacy, ceremony and progeny], you have in disregard of their duties, ruined their path of good fortune on earth and in the hereafter you sinner! (38) Thus you've heartlessly spoiled the minds of those boys. While traveling as an associate of the Lord, you've shamelessly defamed Him! (39) You should know that the best ones of the Lord are ever anxious to bless the fallen souls. But not you, you've really broken the bond of friendship and sown dissension among people living in harmony [compare B.G. 18: 68-69]. (40) With your false doctrine of only being directed at the Absolute Truth you think renunciation is attained by cutting the bonds of affection, but this is not how renunciation works with people. (41) Not experiencing the hardship that follows the pleasures of life someone will not arrive at knowledge. One naturally refrains in the end and not because of being brainwashed by others. (42) Those with a wife and children who are honest accept the load of the Vedic duties; the unbearable wrong you did to us I [for once] can forgive. (43) But you breaking the line of descendants may, because of the wrong you did to us for the second time o fool, nowhere wandering around in the world find a place to stay, a fixed residence.'
(44) S'rî S'uka said: 'Nârada Muni, as appropriate for an accomplished saint [see also 3.25: 21-27 and B.G. 12: 13-20] tolerating it all, said only: 'Understood, so be it', even though he himself was the man in control.'