Shloka 40
Nārada Instructs Dakṣa’s Sons; Allegory of the World; Dakṣa Curses Nārada
नेत्थं पुंसां विराग: स्यात् त्वया केवलिना मृषा । मन्यसे यद्युपशमं स्नेहपाशनिकृन्तनम् ॥ ४० ॥
netthaṁ puṁsāṁ virāgaḥ syāt tvayā kevalinā mṛṣā manyase yady upaśamaṁ sneha-pāśa-nikṛntanam
దక్ష ప్రజాపతి అన్నాడు—ఓ కేవలీ! కేవలం వైరాగ్య భావం కలిగితేనే మనిషి సంసార బంధం విడిచిపెట్టడు; నీ మాట అసత్యం. సంపూర్ణ జ్ఞానం మేల్కొనకపోతే, నీవు చేసినట్లుగా కేవలం వేషం మార్చడం వల్ల స్నేహపాశం తెగదు।
Prajāpati Dakṣa was correct in stating that changing one’s dress cannot detach one from this material world. The sannyāsīs 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 gṛhasthas. This is not recommended anywhere. Prajāpati Dakṣa was right in pointing out this defect, but he did not know that Nārada Muni had aroused the spirit of renunciation in the Haryaśvas and Savalāśvas through full knowledge. Such enlightened renunciation is desirable. One should enter the renounced order with full knowledge ( jñāna-vairāgya ), 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 Śrīmad-Bhāgavatam (1.2.7) :
FAQs
This verse highlights that merely adopting isolated renunciation is not the true means to sever worldly affection; real pacification must be grounded in the Bhagavata’s devotional understanding rather than a dry, “kevalī” approach.
In the narrative of Canto 6, Chapter 5, Dakṣa’s sons challenge Nārada’s influence, accusing him of diverting them from worldly duties by promoting renunciation, and they argue that his method will not produce genuine detachment.
Don’t rely on mere suppression or isolation to become free from attachment; instead, redirect affection toward higher purpose—devotional service, sacred study, and disciplined living—so detachment becomes natural and stable.