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.

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