S'RÎMAD BHÂGAVATAM

"The story of the fortunate one" 

CANTO 7:

The Science of God

Chapter 1 The Supreme Lord Is Equal unto Everyone

Chapter 2 Hiranyakas'ipu, the King of the Demons, on Bereavement

Chapter 3 Hiranyakas'ipu's Plan to Become Immortal

Chapter 4 Hiranyakas'ipu Terrorizes the Universe

Chapter 5 Prahlâda Mahârâja, the Saintly Son of Hiranyakas'ipu

Chapter 6 Prahlâda Instructs His Asura Schoolmates

Chapter 7 What Prahlâda Learned in the Womb

Chapter 8 Lord Nrisimhadeva Slays the King of the Demons

Chapter 9 Prahlâda Propitiates Lord Nrisimhadeva with Prayer

Chapter 10 About Prahlâda, the Best Among the Exalted Devotees and the fall of Tripura.

Chapter 11 The Perfect Society: About the Four Social Classes and the Woman

Chapter 12 The Four Âs'ramas and How to Leave the Body

Chapter 13 The Behavior of a Saintly Person

Chapter 14 The Supreme of the Householders Life

Chapter 15 Nârada's Instructions on Sharing, Irreligion, Yoga and Advaita

 Chapter 1

The Supreme Lord Is Equal unto Everyone

(1) The king said: 'How could the Supreme Lord beloved as an equal friend towards all living beings, o brahmin, in support of Indra kill the demons as if He were partial Himself [see also B.G. 9.29]? (2) Being of the highest bliss there is certainly no need for Him to side personally with the enlightened community and not being of any material mode, is it for certain not in His nature to fear or compete with the ones of darkness. (3) Thus, o glorious one, is in consideration of the qualities of Nârâyana, the magnitude of the doubt that rose with us; could you please dispel it?'

(4-5) The honorable rishi said: 'What an excellent question to ask o great King! From the wonderful activities of the Lord, sung by the foremost of piety, the sages headed by Nârada, are there more and more the glories and the devotion of His devotees. I will discuss all the relating topics of the Lord with you, but let me first pay homage to the great sage of Krishna [Vyâsa]. (6) Although above the modes, surely unborn and unmanifest, does the Supreme Lord transcendental to the material world by His own potency enter the material qualities accepting obligations and responsibilities [compare B.G. 9:11]. (7) The sattva, rajas and tamas to that belong to the material of nature and not to the quality of the spirit soul, o King, to the spiritual soul there is not the on and off [one normally has with material things]. (8) All according their particular time does one when sattva [goodness] dominates find the deva's and the rishi's [the gods and sages], with the prominence of rajas [passion] has one the asuras [the unenlightened] and with tamas [inertia] finds one the yaksa's and râksasa's [the ghosts and the demons, see also B.G. 14:11-13]. (9) To the elements of light and such that appear with the differently embodied can the ones who know from the Supersoul within distinguish who of them are of discrimination and who not [see B.G. 10:10]. (10) When desiring to create material bodies for the living entities manifests the Supreme, He dominating in His own creation, the mode of passion; desiring to act in different forms is He in the mode of goodness and when the Controller is about to round it all up gives He as such rise to the mode of ignorance [see: B.G. 9.10]. (11) O Ruler of Man, the true Creator, Controller in Person of the matter and Shelter for the beings is the Time that by its movements conditions [see also B.G 11:32]. (12) It is but with this Time that the Supreme Lord His glories are widespread, o King, by which to sattva the certainty of the numbers of gods is furthered and hence with those who are covered by rajas and tamas the inimical if found whereto He as the friend of the enlightened destroys the unenlightened. (13) To this was earlier with great joy at the great sacrifice of Yudhishthhira upon his request by the Rishi of Enlightenment [Nârada] recounted the following story. (14-15) The king, the son of Pându, after having seen how at the great offering called Râjasûya the King of Cedi [Sisupâla] so wondrously had merged with the Supreme Personality of Vâsudeva, had as the ruler being struck with wonder at the sacrifice asked the following from Nârada who sat there with the sages listening. (16) Yudhishthhira had said: 'Oh how wonderful and for sure difficult to attain for even the transcendentalists the attainment is of the impudent Sisupâla to Vâsudeva, the Supreme Absolute Truth. (17) We all long to know how this could happen, o sage, how from insulting the Lord [he could merge while] Vena [for such a thing] was thrown in hell by the brahmins. (18) That sinful son of Damaghosa fostered from his earliest prattle to his last days anger towards Govinda just as did the evil-minded Dantavakra [his brother]. (19) Of both their unrelenting repetitions against the Lord of Vishnu, the Supreme Personality of Brahman [compare B.G. 10.12], didn't any white leprosy appear on their tongues nor did they land in the darkness of hell. (20) How could they with everyone looking, so easily find absorption [sâyujya-mukti] in the Supreme Lord whose nature is so hard to attain? (21) To this matter is my intelligence flickering like a candle in the wind, please o man of all knowledge tell us here about the particular cause of this great wonder. '

(22) The son of Vyâsa said: 'After hearing the words of the king questioning him on the tale in the midst of the assembly, did Nârada the greatest of sages, being satisfied, address him. (23) S'rî Nârada said: 'In order to experience insults, praise, honor and dishonor without discrimination has the Supreme of the Primary Nature [pradhâna] created this vehicle of time, o King [see also B.G. 2:14, 12:18-19]. (24) Suffering from the false notion of being this body is there thus the 'I and mine' to which there is the rod of punishment, o earthly ruler. (25) Bound in this false conception does the annihilation of bodies seem to be the same as the annihilation of living beings; not being of Him as the one without a second is one of the false idea, but how can there be any harm done by the certainty of Him, the Soul of all, the Supreme One and Highest Control? (26) Therefore, whether one is of constant enmity, of devotion, of fear, of affection or of lusty desires, should one, being of whatever way, concentrate oneself [on the Lord] and not look for something else. (27) A person may by [single] constant enmity not attain the like of being absorbed one finds in being unified in devotion, that is my definite opinion. (28-29) A larva checked by a bee in a niche may be filled with anxiety and resentment, but of that bee it attains the same form; thus also can one with Krishna who as the Supreme Lord out of His own appeared as a man be filled with obstinacy towards the Supreme while those who found purification of their sins attained by the constant thought of Him. (30) Of in lust, hatred, fear, affection and devotion having a mind absorbed in the Supreme have many given up the sin and by that attained the path of liberation. (31) The gopi's with their lusty desires, Kamsa out of fear, Sisupâla and others out of hatred, many Kings out of kinship, Krishna's family out of affection and you and us through bhakti did so o King. (32) Anyone but Vena would adopt one of these five in regard to the Original Person and therefore should one by any means fix one's mind on Krishna. (33) The sons of your mothers sister, Sisupâla and Dantavakra, o Pândava, were the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins fell away from the feet.'

(34) S'rî Yudhishthhira said: 'Who did that and what kind of curse was used; a servant of the Lord thus overcome seems an incredible thing to me, how can those exclusively devoted to Him take birth again [see B.G. 4:9 and 8:16]? (35) Those who reside in Vaikunthha have nothing to do with a material body, material senses or a material life, please describe how they could thus be bound to a physical body.'

(36) S'rî Nârada said: 'Once happened the sons of Brahmâ, Sanandana and the others, who traveled around the three worlds, to arrive at that place. (37) Approaching like boys of five or six year old even though they were born before the ancients of the universe [see 1.3:6], forbade the two guards them the entrance thinking they were naked children. (38) And so they were full of anger cursed by them: 'O, the two of you undeserving ones, at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, o fools, will you soon hereafter be born from an unenlightened womb [see: 3.17]. (39) Thus being cursed to fall down from their abode did they from the merciful sages hear: 'May it be so that after three births you return again to your abode'.

(40) The two thereafter were born as the sons of Diti and worshiped by all the daityas and Danava's as Hiranyakas'ipu the older one and Hiranyâksa the younger brother. (41) Hiranyakas'ipu was killed by the Lord in the form of a lion [Lord Nrisimhadeva] and Hiranyâksa by Him when He in the form of a boar had appeared to uplift the world [Lord Varâha, see 3.18-19]. (42) Hiranyakas'ipu desirous to kill his son Prahlâda, the beloved devotee of Kesava, enacted various ways of torture to cause his death. (43) With the protection by the power of the Supreme Lord, the Soul of mercy and equality towards all, was he by all the might displayed not able to kill him. (44) Next were the two demons as Râvana and Kumbhakarna born from Kes'inî as the sons of Visravâ and gave they misery to all the people. (45) To relieve them from the curse manifested thereupon Râmacandra Himself to kill them, but you better hear about the exploits of Râma [see 9: 10 &11] from the lips of Mârkandeya, my best. (46) The two in their third birth were [as Sisupâla and Dantavakra] born here as kshatriya sons to your mothers sister and are now freed from the curse with their sins destroyed by Krishna's cakra. (47) By meditation in a bond of acute hatred getting near to Him did the gate keepers of Vishnu, again attain the effulgence of the infallible Lord.'

(48) S'rî Yudhishthhira said: 'How could there be such a hatred for his own son that great soul, please tell me o exalted one how Prahlâda became so close to Acyuta [the Infallible Lord].

Chapter 2  

Hiranyakas'ipu, the King of the Demons, on Bereavement

(1) S'rî Nârada said: 'When the brother [Hiranyâksa] thus was killed by the Lord in the form of a boar [see 3.18-19] was Hiranyakas'ipu very afflicted with anger and grief o King. (2) Enraged biting his lips on this, looked he over the sky that smoked with the blazing fury of his eyes and spoke he. (3) With his terrible teeth and fierce look ghastly to behold raised he in the assembly of dânavas his trident with a frown on his face saying the following. (4-5) 'O dânavas and daityas, Dvimûrdha ['the two headed one'], Tryaksa ['the three-eyed one'] S'ambara and S'atabâhu ['the hundred-armed one']; Hayagrîva ['the horsehead'], Namuci. Pâka Ilvala and Vipracitti! Puloma, Sakuna and all others, listen to the words I have to tell you and thereafter all do quickly enact to them without delay. (6) My so very dear brother and well-wisher was with those powerless enemies, the godly, conspiring behind his back, killed by Hari who was supposed to be equal to all of us so excellently running after Him. (7-8) I will of Him who has forsaken His own love for us and is now abominable in mâyâ, behaving like a wild beast in His as a child jumping from this to that form to the like of his worshiping devotees, with my trident cut His neck and make Him swim in blood for the sake of indeed he who was so fond of drinking it; thus I'll please my brother and find my own peace. (9) When He, that most deceitful enemy of all is finished will, like with the drying up of branches and leaves of a tree cut by its roots, the same happen to those guys of God whose life belongs to Vishnu. (10) Meanwhile all of you go to that world so neatly kept by the rulers of Brahmâ and see to the destruction of all those repenting and sacrificing studyheads that to vows donate in charity. (11) Vishnu by the twice born exhaustingly worshiped, is sacrifice personified, the Supreme Person of the full of dharma; He is the one shelter of the religion of them gods and sages, forefathers and all the others. (12) Wherever the twiceborn keep their cows, study their Veda's and they are busy with their varnâs'rama ado, set all those towns afire or cut down all the trees of the place.'

(13) Showing him their respect taking the instructions of their master on their heads, pestered they, the experts of destruction, all the people. (14) The cities and villages, pasturing grounds, orchards and gardens, fields, forests, hermitages and mines, farms and mountain places, cowherd camps and the capitals as well, they all burned down. (15) While others with firebrands set the dwellings ablaze demolished some of them with picks the bridges, surrounding walls and the city gates and took some others axes to destroy the source of livelihood cutting down the fruit trees. (16) When time and again the people were thus disturbed by the followers of the daitya king gave the godly their positions up and wandered they unseen by the demons all over the earth. (17) Hiranyakas'ipu, very distressed about the loss of his brother performed the obsequies and pacified his nephews. (18-19) Sakuni, S'ambara, Dhrsti, Bhûtasantâpana,Vrka, Kâlanâbha, Mahânâbha, Haris'mas'ru and Utkaca as also their mother Rusâbhânu and Diti, his own mother he addressed as a well adapted person in sweet words saying this, o Ruler of Man.

(20) Hiranyakas'ipu said: 'O mother, mother, o sister in law, o nephews, you do not deserve this lamentation about our hero of enlightenment who in front of the enemy desired the most glorious death. (21) Of all beings in this world living together like travelers amassing about a drinking place, o my sweet mother, are by divine ordinance the ones that were brought together in one place led apart according their own karma. (22) The eternal inexhaustible soul is, free from the tinge of matter, capable of going anywhere; knowing all and transcendent takes that soul up the self of a body that under the influence of the material world gives him various qualities [see B.G. 13.22]. (23) Just as reflected in water the trees do move, seems also by optical illusion [with heat e.g.] the ground to move. (24) Likewise does the adhering mind that is confused by the modes of matter the same way agitate the changeless living entity, o my mother, making the entity despite of being formless believe that it belongs to that bodily form. (25-26) This soul confounded indeed on the formless existence falls in love with the body and has beloved ones and enemies, allies and strangers in karma about the material affair. Faced with births and dying, lamenting different ways and lacking discrimination to what the scriptures say is he full of anxiety and of forgetfulness to the right discrimination indeed. (27) To this does one in fact recite an old story of Yamarâja in discussion with the friends of a deceased one. Hear closely. (28) Once there was a king in Usînara known as Suyajña who was killed by his enemies in a war. His kinsman sat around him. (29-31) With his jeweled armor scattered here and there and his ornaments and garlands fallen down, lay he there in his blood pierced by the arrows through his heart. To his loose hair and eyes obscured had he of anger bitten lips, was his lotus face covered with dust and lay his arms and weapons cut off on the battlefield. When the queens ascertained that the master of Usînara thus hacked up by providence had been killed, were they in tears and pounded they their breast constantly with their hands, crying over and over again 'O, husband', falling down at his feet. (32) Wailing out aloud for their beloved husband moistened they the lotusfeet with the tears red of the kunkum of their breasts and with their ornaments and hair loosened lamented they heartrending sobbing pitiably:

(33) 'Alas by the merciless providence o Lord of us have you, o beloved one, been taken away beyond the range of our sight; the state and the inhabitants of Usînara you formerly provided their livelihood, but now that you're finished you give them the more lamentation. (34) You were such a grateful husband to us o King, how can we and your retinue live without you; you who art our best friend, tell us where those who were in service at your lotusfeet have to follow you in your leaving us.' (35) The queens had thus lamenting factually taken the dead husband on their lap, not wishing the corpse to be buried while the sun was setting in the west. (36) Hearing the kith and kin of the ruler lamenting so loudly came Yamarâja in person to them assuming the form of a boy and spoke he.

(37) S'rî Yamarâja said: 'Alas, from where came the bewilderment of these people advanced in age who see the law of nature ruling every day; to the same nature as to where this man returned will they themselves return, nevertheless they meaningless weep! [compare B.G. 2.28]. (38) Regrettably do we think that because at present being without the protection of our parents, we are most fortunate not to be eaten by the predators, for He who has protected us in the womb would also protect us thereafter. (39) O poor women, the Supreme Controller by His own will creates all this remaining Himself the same and it is Him who no doubt also maintains and destroys; all that moves and does not move, is, so one says, the plaything of the Lord who at all times is able to give protection or to annihilate. (40) Something lost in the street can, protected by destiny, be preserved although staying at home, with God willing, the same can be lost; despite of being unprotected can one under His protection remain alive whether one is at home or in the forest, but this one struck down did well protected not survive. (41) All embodied do according their own births by their karma appear and in course of time disappear; but all this does not apply to the soul although he, situated within this material world, by her variety of modes is sure to be bound. (42) This body of the person born of ignorance is just as separate from him as the material of a house is to its indweller; just as the conditioned soul with water, earth and fire by time took birth is he also by time transformed and overcome. (43) Just as fire in wood is observed separately, just as the air within the body has its separate position, just as the sky all pervading stays with itself, so too is the living entity under the shelter of the modes transcendental of nature. (44) This one Suyajña is there right before you, o foolish people, for him you cry, but he who is the the hearer and the speaker in this world can never be seen. (45) Although residing within this body is the great ruler of the body, the life air, not the listener, nor the speaker; with all the senseorgans locked within the body does he, the life air embodied, differ from the soul. (46) The material elements, the senses and the mind characterizing the gross body are by the high class and low class empowered souls achieved and given up indeed with the in reality also being different [in the subtle body] according their selfsame power of existence [see also B.G.29 and 9.25]. (47) One is as long covered by the subtle body [the 'linga' of mind, intelligence and false ego in one] indeed as one is of fruitive activity; from that bondage is there the reversal [of control from soul to body] and the misery following the being identified with the illusory of matter [B.G. 8.6.] (48) Just like with the seeing and talking in a daydream is clinging to the factual of the modes of nature fruitless: everything that the senses produce in a dream is false. (49) It is for this reason that having the eternal and the temporal in this world is not lamented by those who are of knowledge, otherwise, as you understand, wouldn't it be possible to deal with those who like to sob over things [see also B.G. 2.11]. (50) Some hunter in the forest who was directed to decimate the number of birds, spread a net and luring with food here and there he captured them. (51) He saw there a pair of kulinga birds wandering and as the hunter allured the female bird was it killed by surprise. (52) O queens, the male seeing how the female bird caught in the ropes of the net was seized was very aggrieved and out of affection not able to do anything began the poor thing to lament for his wife: (53) 'Alas how cruel is providence, the Almighty of Mercy, to my wife, how awkward, what but lamenting can I do for the poor one? (54) As He likes He may take me too, what, for God, is the use of the half of my body really, what a poor life it is to suffer that pain for a lifetime! (55) How unfortunate my babies waiting for their mother in their nest. How can I maintain the young unable to fly yet, now bereft of their mother?' (56) With the bird with wet eyes thus very sad lamenting at a distance the loss of his beloved, managed the relentless hunter sneaking upon him to put him out of time piercing him with an arrow.

(57) Thus, o ignorant ones, is it with you not seeing the end of your own existence; lamenting for him won't bring your husband back not even in a hundred years.'

(58) S'rî Hiranyakas'ipu said: 'The boy thus expressing philosophy astounded the hearts of all the relatives and they thought everything that the eye could meet was just temporary [see also B.G. 2.18]. (59) Yamarâja in this form having given instruction then disappeared and the relatives of King Suyajña next did what needed to be done for the funeral. (60) So what is there for you all to lament about: whether it belongs to you or to someone else, whether it concerns your self or another's, in this material world is the idea one has of oneself and of others the result of being preoccupied with the body combined with a lack of knowledge about that what is embodied.'

(61) S'rî Nârada said: 'Diti and [Rusâbhânu,] the wife of the deceased brother, hearing the speech of the king of the daityas promptly gave up their great bereavement and engaged their hearts in the real philosophy of life.

Chapter 3  

Hiranyakas'ipu's Plan to Become Immortal

(1) S'rî Nârada said: 'Hiranyakas'ipu, o King, desired to become unconquerable, free from old age and immortal himself, the only king with no rivals or opponents. (2) In a valley at Mandara Hill he performed a most difficult austerity raising his arms upwards staring into the sky, standing with the big toes of his feet on the ground. (3) Emanating from the hair on his head there was a light bright as a supernova and by the beams were all the gods in their practices of penance driven back to their own places. (4) Generated by his severe penance with smoke spreading sidewards, upwards and downwards everywhere, heated it all the worlds. (5) The rivers and oceans were in turmoil, the islands and mountains and the earth shook and the stars with their planets fell with all the ten directions ablaze. (6) Scorched therefrom gave the demigods their residences up and went they to Lord Brahmâ's place to submit to their leader: 'O Master of the Universe from the penance of the daitya king are we all afflicted and no longer capable of keeping our positions in heaven. (7) Please, if you think it's right, we would like to see the end of this, o Great One, before all obedient to the worship of you o Chief of All are lost. (8) Take notice of this intention of him executing the so very difficult austerity; what wouldn't be known to you - but nevertheless we would like to submit this: (9-10) 'Lord Brahmâ, who by austerity absorbed in yoga created the moving and unmoving [see 3.8], has his throne in all the worlds high and low and thus will I by dint of an even more severe penance absorbed in yoga, from the eternality of time and the soul, achieve just as much for myself. (11) I shall by my strength turn this world upside down reinstating what is now called inappropriate; what is the use of all those other practices of the followers of Vishnu, in the end they'll all be vanquished.' (12) This way so we learned was his determination from within his excessive penance; please take for your own sake as soon as possible the necessary steps, o master of the three worlds. (13) It is your position to be the supreme master in the universe for the better and exalted of the twice born and the cows, the salvation and opulence, the welfare and the victory.

(14) Thus informed by the godly went the most powerful one born from the lotus, o King, in the company of Bhrigu, Daksha and others to the place of penance of the daitya lord. (15-16) Covered by an anthill, grass and bamboo, with his fat, skin, flesh and blood eaten away by the ants, could he not be spotted, but he who rides the swan smiled with wonder when he saw how by his penance the heating of all the worlds was being covered like the sun is by clouds. (17) S'rî Brahmâ said: 'Please come forward, come forward, o son of Kas'yapa, all good fortune to you so perfect in your penance, I, the granter of boons have come, let what you desire from me be my blessing. (18) I've personally seen how great your power of endurance is and how wonderful it is that someone whose body is eaten away by worms and ants has managed to keep his life-air within his bones. (19) There was nothing like it performed by the sages before you, nor will anyone else do so hereafter; who indeed without taking water can sustain his life-air for a hundred celestial years [36.000 years]? (20) O son of Diti, by your resolve to perform a penance that is even for the greatest of saints very hard, have I been conquered by you. (21) From this I shall give you all benedictions, o best of the asuras, the audience of someone destined to die like you with an immortal like me will not be fruitless.'

(22) S'rî Nârada said: 'Thus speaking did the original godhead and first living being of the universe sprinkle divine, allpotent and infallible water from his kamandalu [waterpot] over the by the ants eaten body. (23) From that was he, from his anthill and bamboos, fully restored to mind, senses and strength in all his limbs; he arose, like fire springing from fire wood, with a young body as strong as a thunderbolt that had a luster of molten gold. (24) When he saw the god right before him in the sky on his swan carrier offered he, very pleased to meet Lord Brahmâ, with his head to the ground his obeisances [compare B.G. 9.23-24 and 2.3: 10 ]. (25) Rising to his feet with his own eyes seeing the Almighty began he, overwhelmed by jubilation, with tears in his eyes and his hair standing on end with folded hands and a faltering voice humbly to pray. (26-27) S'rî Hiranyakas'ipu said: 'At the end of his day when he under the influence of time is covered by the dense darkness of ignorance, is by the self-effulgence of the rays of his body this cosmic creation manifested. This world is by himself and conducted by the three modes of rajas, sattva and tamas [passion, goodness and ignorance], created, maintained and annihilated. My respectful obeisances unto that transcendental and Supreme Lord. (28) My reverential homage unto the original living being, the seed of creation, knowledge and wisdom; unto the deity of the life force, the senses, the mind and the intelligence, who through his works realized the manifestation. (29) You are the factual control of the moving beings and the immobile entities; by the life force are you the source of all activities and the master mind and source of insight of all alive; the great master of the knowing and acting senses you are, the controller of all desire, the material elements and their qualities [compare B.G. 7.7 ]. (30) By your body of the three Veda's you spread the seven kinds of rituals [beginning from the agnistoma-yajña] of the four kinds of priests [known as hotâ, adhvaryu, brahma and udgâtâ] and the knowledge required; you are the one soul of all living entities without a beginning and an end; the supreme inspirator and the True Self within. (31) Without being affected by it yourself are you verily the Time ever wakeful, that reduces the duration of life of all beings with each of its segments; of this material world are you the Great Self and Supreme Controller unborn as well as the essential cause of life. (32) Nothing exists separately from you, whether it is higher evolved or even lower, moving or not-moving while the knowledge in all its divisions makes up the different features your body; you are the one greater than the greatest, transcendental to the three modes, that keeps the universe in his abdomen. (33) Situated in your abode unseen you enjoy, as the Supreme One, the Soul and oldest person the manifested, o Almighty, this cosmic manifestation that is the external of you from which we have the senses the life-air, the mind and the qualities. (34) By this unlimited, unimaginable form of you there is this total aggregate expanded with its material and spiritual potency; unto him thus endowed, unto him that Supreme Master of God, I offer my obeisances.

(35) If you are willing to give me the boon of my desire, o granter of all benedictions, then, o my Lord, let it be so that from none of the beings created by you I will meet death. (36) Not at home nor outside, not during the day nor at night, nor from any other god even or by any known weapon, nor on the ground nor in the sky may I die, nor from any human or animal. (37-38) Lifeless things nor living entities, demigod nor demon and the great serpents either may kill me; I must have no rivals, have the supremacy in battle and the rule over all embodied including the deities of all planets; mine must be the glory equal to yours and never may the powers acquired by yogîc penance be defeated.'

Chapter 4

Hiranyakas'ipu Terrorizes the Universe

(1) S'rî Nârada said: 'Lord Brahmâ who sees everywhere, thus being solicited then, pleased by Hiranyakas'ipu's austerities, delivered him the benedictions that are so rarely achieved. (2) Lord Brahmâ said: 'My son, all the boons you asked for are very seldom by men obtained from me, but despite of the fact that these blessings are normally not available, I will grant them you, my best.'

(3) Thereupon departed the mighty Lord, whose grace knows no faults, being worshiped by the most exalted asura as the Almighty One praised by all rulers of manhood. (4) The Daitya who thus obtained his desired boon and had acquired a body with a golden luster, maintained a constant contemplation of hatred against the Lord who had killed his brother. (5-7) He, the greatest asura, conquering all places high, low and middle in all directions brought under his control the masters of all worlds: god, demon and man, the kings, the indwellers of heaven, the reciters of the verses and the serpentine, the ones of perfection, of culture and knowledge, the saints, the leading forefathers, the founding fathers, the evil spirits, the wild men and the madmen and the dead and the ghosts and their leaders; as the conqueror of the world he usurped the power of rule of all authorities everywhere. (8) In the paradise of the godly remaining in the riches of all opulence, lived he in the highest world, in the palace of the king of heaven as conceived by Visvakarmâ the great asura-architect himself, in the abode of Laxmî, in control over all the wealth of the world. (9-12) There the steps were of coral, the floors of emerald, the walls of crystal and the rows of pillars of vaidûrya stone. Also were there the most wonderful canopies and seats bedecked with rubies and was the bedding as white as the foam of milk with pearls on its borders. In the quarters, left and right, adorned with jewels and gems, made the celestial ladies sweet sounds with the jingling of their ankle bells and showed they their nice teeth to their beautiful faces. In that royal residence with the greatest might and mind enjoyed the dictator, having everyone under his control, the worship by the godly entourage at his feet under a rule far more severe than one had expected. (13) He, o best one, the harbor of austerity, yoga, strength and sense, being honored with all glory by the hands of all the important men with the exception of the three principal deities, rolled with his eyes red as copper, intoxicated by strong scented wines. (14) On the seat of Indra being glorified by Vis'vâvasu, Tumburu [the greatest gandharva's] and also by me were time and again prayers offered by all the singers and girls of heaven, the perfected, the saints and the ones of knowledge, o son of Pându. (15) And he factually being worshiped with gifts in abundance by all classes and agegroups reserved by his own prowess all portions of the oblations for himself. (16) As if she was the cow of plenty herself yielded the earth of him on all continents spontaneously crops in great abundance while in the sky all the wonders of the universe could be seen. (17) The seas and oceans of salt and sweet water, wine, ghee, cane-juice, yogurt and milk, and their wives the rivers as well, carried all kinds of precious stones in their waves. (18) The valleys between the mountains and hills were his pleasure grounds offering throughout all seasons all the good of plant and tree; he alone stood for all the different qualities of all the different gods. (19) He thus having conquered all directions as the one and only ruler enjoying all the pleasures one can think of, was not satisfied though being out of control with his senses. (20) Intoxicated in great pride of his opulence thus passed a long period of living in offense with the scriptures and was the curse of the brahmin met [see also B.G. 16.23&24].

(21) From his painful rebuke disturbed could all the worlds and their leaders find no place to hide and so did they approach the Infallible One to seek shelter with Him [compare B.G. 5.29]. (22-23) To that they prayed: 'Let there be our obeisances in that direction where the Supersoul of Hari, the Supreme Controller is found and from where, approaching Him, the peaceful, renounced and pure never return.' With their minds controlled that way they steadied and purified their intelligence, feeding on air only in worshiping the Master of the Senses without taking to sleep.

(24) To them all then appeared a loudly resonating voice without a form that, driving away their fear, stirred the saintly in all their pores: (25-26) 'Do not fear, o best of learning, may there be all good fortune to you, the presence of Me indeed is there for all living beings to attain all the good. The nefarious activities of this great demon are known to Me and I shall put an end to them, just await that time. (27) When one is averse to the gods, the Veda's, the cows, the brahmins, the saints, the regulative principles and to Me, will one indeed soon be vanquished. (28) When he unto his peace loving son who has no enemies, that great soul, Prahlâda, is of violence, shall I kill him, whatever the blessings he has received [see also 3.25:21].'

(29) S'rî Nârada said: 'Thus addressed by the spiritual master of all, went the godly, offering Him their obeisances, back being relieved of all their anxieties and considered they the asura as good as killed [2.3.10]. (30) Of him, the daitya king there were four most qualified sons of whom the one named Prahlâda was the greatest with all the qualities of a great follower [see 5.18:12]. (31-32) As a good brahmin he had all the talent of understanding the Absolute of the Truth being of the full control over the senses and the mind. Like the Supersoul was he the beloved best friend of all living beings, like a menial servant obeyed he always at the feet of the great, like a father he was kind to the poor, like a brother was he to his equals, full of affection he was for the spiritual masters whom he held as high as the Supreme Controller Himself; he was of education, purpose, beauty, nobility and completely free from pride and impudence [compare B.G. 12:13-19 and B.G. 18.42]. (33) Although born from an asura had he in the midst of danger a consciousness free from agitation and was he without desire to what is heard and what is seen [with the Vedic knowledge]; things of the modes of matter he considered insubstantial and controlling the senses and life force, were the lusts of his body and his mind always quieted; he was completely void of the demoniac nature. (34) The qualities of him are, like those found in the Supreme Lord our Controller, by the advanced always glorified as being the greatest, o King, and not so much the ones one is so confused about today [in Kali-yuga]. (35) In a gathering of the saintly interest would even the godly of enmity [with the asuric], o ruler of man, take him for an example; then why shouldn't you or others? (36) The greatness of the countless qualities of him who is known for his natural attachment to Vâsudeva, the Supreme Lord, defies all description. (37) As a boy having forsaken all child play seemed he to be idle, fully absorbed with his mind to the world of Krishna as he was; completely of that attraction had he no understanding for the world as it is. (38) As he sat and walked, ate and lied down, drank or talked, had he, embraced by Govinda, no idea of all that goes on out here. (39) Sometimes he cried thinking of Vaikunthha, sometimes he laughed to the follies of the mind and sometimes he was jubilant very loudly chanting thinking of Him. (40) Sometimes he loudly exclaimed anxiously, sometimes without shame he danced and sometimes did he, lost in thought about Him, imitate Him thinking to be Him. (41) At times with his hair standing on end and his half closed eyes filled with tears, he fell completely silent rapt with joy being caught in His loving association of transcendental bliss. (42) He by his constant service to the lotus feet as glorified in the hymns, obtained of expanding on the association with the liberated the highest ecstasy bestowing constantly from the spiritual soul peace upon the ones poor in spirit and association. (43) Unto him that exalted and most fortunate broad minded devotee, o King, that was his own son, committed Hiranyakas'ipu the greatest sin.'

(44) S'rî Yudhishthhira said: 'O saint of God vowed to the best, we would like to know from you the following: how could the father, give his own son, such a saint of purity and goodness, any trouble? (45) Sons going against the will of their fathers are chastised out of love for them, to teach them, they can't be punished like an enemy, can they? (46) Please dissipate the doubt of us o brahmin about this father being so mean in hating to the point of death his own son so obedient, a great devotee of the sort that honors his father as his guru, o master.'

Chapter 5  

Prahlâda Mahârâja, the Saintly Son of Hiranyakas'ipu

(1) S'rî Nârada said: 'To serve as their priest was by the asuras the mightiest around, S'ukrâcârya ['the seminal teacher'], chosen. His two sons Shanda and Amarka lived near the residence of the daitya king. (2) The king sent the boy Prahlâda well known with the moral code to the two of them to be instructed from the books of learning together with other asura children. (3) Hearing and repeating what the teachers instructed on what from the mind all would not be good of things of oneself and of others, he considered it a bad case of philosophy. (4) When once the asura ruler placed his son on his lap, o son of Pându, he inquired: 'Tell me my son, what do you for yourself think would be the best?'

(5) S'rî Prahlâda ['the joy of understanding'] said: 'O holiest excellency of the asuras, I think that all embodied, because of taking the temporary for real, have an intelligence that is always full of anxieties; giving up that cloaking of the soul, that household concern which is nothing but a blind well, may one be sure to go to the forest and seek refuge with the Lord.' 

(6) S'rî Nârada said: 'The daitya hearing how his son full faith with his words stood at the side of the enemy, laughed at the intelligence of the small boy and thought him to be polluted by the wrong spirit: (7) 'Let this little boy better be protected at school so that his intelligence stays free from the influence of the twice-born siding with Vishnu who pose in different guises.' 

(8) Brought back to the place [the guru-kula], called the daitya priests for Prahlâda and questioned they him, comforting him with a soft voice and pleasant words. (9) 'Dear child, Prahlâda, all fortune to you, tell us the truth and do not lie, which of the other children have given you this wrong way of thinking? (10) Tell us, did this opposing vision originate from evildoers or was it something of yourself; we, all of your teachers are eager to hear about this, o best of the family.' 

(11) S'rî Prahlâda said: 'Whether from strangers or from oneself, one thus reasons about people with a false notion; thinking about what one sees is one simply bewildered by the outer that is created by Him; the Supreme Lord whom I prove my respect [see also B.G. 5:18]. (12) When He is pleased with the person is the animal notion of this timebound way of discriminating between the 'I' of someone else and the 'I' of oneself destroyed. (13) He, this Supersoul is most difficult to ascertain for those whose intelligence and service with the 'I' and 'Thou' vision is spoilt; they, the ones of Brahmâ [here: the false teachers], of whom the followers on the vedic path are bewildered, have indeed placed my intelligence in opposition. (14) O brahmins, just as iron from itself moves to the proximity of a magnet is similarly my consciousness simply bend to the will of the cakra in His hand [see e.g. 5.14:29].' 

(15) S'rî Nârada said: 'After saying all this to the brahmins fell the great mind silent and was he harshly chastised by the servants of the king who, thinking nothing of it, were very angry: (16) 'Oh let a stick be taken for him, this cinder of the dynasty, who with his corrupted intelligence is defaming us; to him is the fourth diplomatic option of the danda [the rod] the solution called for [after dâna, legal orders of charity; sâma, pacification and bheda, dividing posts]. (17) In the sandalwood forest of the daityas is this boy born a thorn tree that serves as a handle to the ax that is Vishnu cutting us by the roots!' 

(18) This way by various means threatening him in words and deeds, taught they Prahlâda what the scriptures would say about the three goals of life [the purusârtha's of dharma, artha and kâma]. (19) After his teachers had learned him to know all there was to be known about the four principles of diplomacy was he, bathed and ornamented by his mother, taken to the daitya ruler. (20) The boy fallen at his feet was by the asura encouraged with blessings and the embracing of him for a long time with his two arms, gave him a great joy. (21) Putting him on his lap smelled he his head and wetted he him with the water of his tears with a smile on his face saying the following, o Yudhishthhira. 

(22) Hiranyakas'ipu said. 'Now tell me Prahlâda my son, now you're so well taught, something nice about all that you, o love of my life, have been learning all this time from your teachers.' 

(23-24) S'rî Prahlâda said: 'Hearing, singing, remembering Vishnu, attending to the feet, offering worship and prayers, becoming a servant, being a friend and to surrender one's soul are of all people offering the nine ways making up the bhakti that should be performed unto the Supreme Lord of Vishnu; the complete of that I consider the topmost of learning.'

(25) Hearing his son saying this told Hiranyakas'ipu, with lips trembling of anger, thereupon the son of the guru [that was Prahlâda's teacher] the following: (26) 'You degraded brahmin! What is this, are you siding with the enemy so mischievously teaching this nonsense, not taking proper care of my boy, you fool! (27) Really, there are a lot of dishonest people in this world, who, cheating friends dress up for appearances; in the course of time can one of them observe the sin manifesting itself like a disease does with people living wrong. 

(28) The son of the guru said: 'This what your son says is not what I taught him, nor did anyone else teach him that, o enemy of Indra; this is his natural inclination, o King, don't be angry with us about that obvious mistake of him.' 

(29) S'rî Nârada said: 'Thus answered by the teacher did the asura again address his son: 'If you did not hear it from the mouth of your teacher, then from where came this bad inclination, you fallen one?'

(30) S'rî Prahlâda said: 'Persons attached to their material life develop because of lacking in control over their senses, in their chewing the chewed again and again, a life that leads to hell; never are they inclined towards Krishna [see B.G. 4-5] because others say so or out of their own understanding, nor will they of a combination of the two [see also B.G. 2:44]. (31) They who think the external is of value have in their ambitions really no idea of the goal of their lives, Vishnu; although they are led are they, like blind men led by the blind, heavily bound in ropes to the dictates of material nature. (32) As long as the consciousness of these people is not in touch with the Feet of Renown, as long as they do not accept the consecration by the rule [or dust] of the feet of those who are free from the bondage, is the disappearance of the unwanted, that is the purpose of all the great, out of their reach.' 

(33) Thus having spoken stopped the son. Hiranyakas'ipu enraged and blinded to the selfrealization threw him from his lap on the ground. (34) Overpowered by indignation and anger and with eyes turning bloodred he said: 'Men, kill him immediately, take away this one sure to die! (35) This one here is the murderer of my brother, he, this lowest one giving up his own well-wishers, is like a servant to the feet of the very Vishnu who has killed his uncle. (36) And to Vishnu he's no good either only five of age so untrustworthy having given up on the hard to forsaken love of his father and mother. (37) Even stemming from others is a child as beneficial as a medicinal herb coming from elsewhere; but a son born from oneself who is ill-willing should just like a diseased limb be cut off as being deleterious to the well-being of the body that by that removal may live happily. (38) By all means must he be killed, he who eating, lying down and sitting with us, posing as a friend is as much an enemy to us as uncontrollable senses are to a sage.' 

(39-40) The henchmen having taken in all their leader had to say then verily with the sharpest tridents in their hands, their frightening teeth and faces and their red hairs and mustaches, roared fearfully 'Let's cut him in pieces' and attacked Prahlâda, sitting there silently, with their lances on his tender parts. (41) On him whose mind was absorbed in the Supreme Absolute of the Fortunate One, the Soul of Each that is not perceivable by the senses, had they no effect just as good deeds do not with an undeserving person. (42) O Yudhishthhira, the daitya ruler daunted upon seeing how the attempts ran futile, devised with determination for a variety of ways to kill him. (43-44) Crushing him with an elephant, attacking with the king's poisonous snakes, with spells of doom, throwing him from heights, conjuring tricks, imprisoning him, administering venom and subjecting him to starvation, cold, wind, fire and water and with piling rocks upon him, was the demon unable to put his son, the sinless one, to death and for that long standing effort being unsuccessful was he in great anxiety: 

(45) 'From the many of these unholy expressions and different ways devised to kill him, from all these treacheries and abominations he found relief by his own strength! (46) So near to me and only a child really he is nevertheless rooted in complete fearlessness; he'll never forget about my misbehavior just like a dog always keeping its tail curved. (47) Definitely will this unlimited glory and immortal fear for nothing, from wherever he was opposed, be the cause of my death sooner or later.'

(48) Thus ruminating face downward he lost a great deal of his splendor. Shanda and Amarka, the two sons of the preceptor, then spoke in secret to him. (49) 'Conquered by you alone do all the leaders of the three worlds tremble at the lifting of your eyebrows; you have nothing to fear from him o master, nor do we see the point really of worrying over the qualities and faults of this or that child. (50) Until our guru S'ukrâcârya returns, just keep him bound with the ropes of Varuna so that he, afraid, may not run off; helped by the more experienced the intelligence will come when a person grows older.' 

(51) This way being advised he took heed of what the sons of the spiritual master had told him and thus was Prahlâda factually taught what would be the duty of kings in their household life. (52) The formal duty, the economy and the regulation of desire were time and again systematically laid out before Prahlâda o King, who was as humble as he was submissive [compare B.G. 14:20 & 26]. (53) What the teachers related to him about the three paths - that education by people delving in a prescribed duality, he considered not a really good instruction at all [compare 6.3:20-25]. (54) When the teachers were busy with their own household duties took the boys of the same age there the opportunity to call for him. (55) He then, the great intelligence, addressed them in pleasing words telling them smilingly and learned how merciful it is to stay with God. (56-57) They, the boys, indeed all in awe for his words giving up their playthings had their minds cleared from the instructions and modeling of those taking pleasure in talks of duality. They sat around him o king of rule, with their hearts and eyes free fixed on him who was speaking compassionately as a real friend and a great example of an asura in devotion.

Chapter 6

Prahlâda Instructs His Asura Schoolmates

(1)  S'rî Prahlâda said: 'From one's childhood on should a person of intelligence practice the dharma of devotional service unto the Lord [as described in 7.5.23-24]; to be born in this human life is a temporary thing rarely achieved that is suffused with meaning. (2) That way [of meaning] indeed is of a living being here the approaching of the feet of Vishnu because this concerns the dearest and best one of all alive, the Master of the Soul [see also 3.25.38 and B.G. 5.29,]. (3) By divine ordinance is happiness to the sensual, o daityas, everywhere available to all entities united with a material body, just as there is the unhappiness without one asking for it. (4) For that there is no need to endeavor, one would only waste one's life, and there is no need either to lust about it; the ultimate goal of life are the lotus feet of Mukunda [the Lord of Liberation]. (5) Therefore should a person of reflection as long as he [from old age] is not of failure, still being stout and strong, be after the real benefit of [Mukunda in] having a material life in a human body. (6) Of the hundred years that every person has for his life is a person in service of his senses indeed wasting half of his time as one sleeps half the day in ignorance being engulfed in darkness. (7) In one's childhood one is naive, as a boy one is playing and thus twenty years do pass and another twenty years pass being unable when one physically is incapacitated of old age. (8) And bewildered by formidable material lusts that can never be satisfied is the one overly attached to family matters madly wasting the remainder of his life. (9) What man attached to his household who, with hands and feet bound by the ropes of affection, is out of control with his senses, is able to free himself [see 1.2: 6-7]? (10) Who, indeed thinking that to make money is more desirable than to live [in devotion and gratitude], would be able to give up that acquisition for which merchant, thief and public servant risk their dear lives? (11-13) How can one give up on associating privately with one's loving wife so pleasing, not support with wisdom the family bound by their affection or what person would not be attracted to the prattle of children? With one's sons and married daughters, brothers, sisters and depending parents enshrined in one's heart, with all the household matters of very nice furniture, a good income and all the pets and the groups of servants and maidservants connected with the family, how can one give up; like a silkworm is one greedily occupied with all kinds of activities in desires that can never be satisfied considering the genitals and tongue the most important; how can such a massive illusion be forsaken? (14) Not for his lifetime does he understand to desist from the maintenance of his family; maddened spoiling the true purpose, at all fronts being distressed the threefold way [see 2.10: 8], has he no regrets about simply enjoying the family. (15) With a mind set on wealth and known with the fault of cheating out here for the money he nevertheless after having died is tied to this material world [by Yamarâja taking rebirth again] as he, too fond of his kin, never in peace with his desires, was out stealing in having no control over his senses. (16) Although knowing about it, o sons of Danu, is one busy with providing the greater family indeed not capable of understanding one's true self in entering the darkness of just like animals being estranged in a mine and thine conception of life. (17-18) Because never, anyone, wherever or whenever with a poor fund of knowledge will get any better in the art of liberating himself from looking after the lust being a sexual plaything and from being someone from whose bondage families expand, must you, my daitya friends in this keep yourselves far away from hiding with the demon that is too addicted to sensual pleasure; instead one should approach Lord Nârâyana, the original godhead, who by the association of the liberated lays out the desired path of liberation. (19) It is truly no great endeavor to satisfy the Infallible One, o asura sons, because in this world of all beings so close to the soul each and every respect is already established [compare B.G. 14: 3-4]. (20-23) Within the beings high or low, beginning with simple plantlife up to Brahmâ the foremost being; within the single transformations of the elements as well as with the totality of the material energy; with the modes of nature in a balanced state as also in their perturbation, is He the One and Only of transcendence, indeed the original source that is the Supreme Lord, the Controller who is without decay Himself. By the original of His inner position and by His personal manifestations is He the pervaded to be described and the undifferentiated all-pervading that defies description. He is the entirety pure and whole whose form is full of bliss and knowledge, the Supreme Ruler covered by the illusory energy about whose unlimited opulence one is mistaken by the modes of the creation. (24) Show therefore mercy towards all living entities; with a friendly attitude will the ones of opposition, the asuras, giving it up to live that way satisfy the Lord beyond the Senses [see also B.G. 12: 13-20]. (25) When He, the Eternal and Original One, is satisfied is there nothing out of one's reach; what need would there be to those who do so in this world ruled by the modes, to work for a sense of duty [regulating the lusts, the economy and the religion] that follows [the devotion] automatically. Why would we, being above the modes, be of desire when we in defense of His qualities are relishing the essence of the Lord His feet? (26) The three prescribed ways of dharma, kâma and artha thus covered make up for the selfrealization, the ceremonies, the logic, the law and order and the different sorts of occupations that I all consider to be the [superficial] truth that is one's lesson; it is the full surrender of oneself to the Supreme Friend that leads to the ultimate personality [compare 1.2: 8]. (27) This knowledge that is without material contamination is most difficult to understand. It was explained by Lord Nârâyana unto the certain friend of all man Nârada for all those who [through him] exclusively are of surrender unto Him, the Supreme Lord; for those who do not claim material possessions, can that understanding be achieved, as their bodies bathed in the dust of the lotus feet. (28) This spiritual knowledge concerning the bhagavata dharma [the nine of devotional service unto the Lord] was together with its practical use in all its purity formerly explained to me by Nârada who always sees the Lord.'

(29-30) The daitya sons said: 'Prahlâda, a child like you as well as children as us know no other teachers but the two sons of S'ukrâcârya as their controllers. Remaining in the palace it must be difficult to find such superior association; please dispel our doubt o gentle one, on how we may find belief in that.

Chapter 7

What Prahlâda Learned in the Womb

(1)  Nârada Muni said [to Yudhishthhira, see 7.1: 13]: 'Thus being questioned by the daitya sons spoke he, the asura that was a great devotee of the Lord, smiling to them remembering what I had told him. (2) S'rî Prahlâda said: 'When our father left to Mandarâcala for his austerities, made the godly a great effort of war against the Dânavâ's. (3) 'Thanks heaven is because of his own sins the sinner, who was always oppressing everyone, now like a serpent eaten by the ants [see: 7.3: 15-16 ]', so the ones of Indra said. (4-5) Hearing how by their great display of violence one after the other was killed by them, fled the asura leaders in fear in all directions. In their great haste and desire to stay alive they forgot about their wives, children and wealth, homes, relatives, animals and the articles of their households. (6) In the heat of their victory plundered the Sura's the kings palace, while Indra to that captured the queen, my mother.

(7) The Deva-rishi who happened to arrive there at the spot saw how she on the road in great fear crying like a kukari [an osprey] was led away. (8) He said: 'O King of the Sura's, you shouldn't drag this one away, she's innocent, release her right now, o greatest of fortune, she is the chaste wife of someone else!'

(9) Indra said: 'She carries the seed of the sura enemy in her womb, let her remain in our custody until she delivers. With that objective realized I will release her.

(10) Nârada said: 'There is no wrong with this child, you should see him as a great devotee, the very best even; he, being such a stout servant, will not find his death by your hand.'

(11) Thus speaking to him, did Indra out of respect for the devarishi his words, out of respect for someone dear to the Eternal One, release her. In devotion they circumambulated her and then returned to their heaven. (12) Thereafter took the rishi my mother to his âs'rama reassuring her: 'Stay here my child, until the arrival of your husband.' (13) As he so said lived she thus with the devarishi with nothing to fear from anywhere for as long as the penance of the daitya leader was not completed. (14) For the welfare of the child she was expecting was the faithful woman in her desire to deliver it, there unto Nârada of service with great dedication. (15) The rishi as the man in control in compassion gave her, in fact the both of us, instructions on the truth of dharma and spiritual knowledge, especially pointing it out to me without a tinge of material interest [compare 1.2: 7]. (16) That all was indeed because it happened such a long time ago and because of my mothers female disposition forgotten by her, but I, blessed by the sage, did not and even today has the recollection of it not left me [see also B.G. 9: 32]. (17) You yourselves too can have it from me if you believe in my words; provided a firm faith is the intelligence of the very best there just as well for women and small children as it is there for me [see also B.G. 18: 55]. (18) Like in the course of time from the Controller of all Forms with flowers and fruits the body of a tree can be seen, can with one's body the six conditions be observed [of being born, existing as a person, growing, transforming, dwindling and dying] that one undergoes beginning with one's birth, but that does not apply to the soul [see also B.G. 2:20]. (19-20) The soul is eternal, does not dwindle, is pure, the individual, the knower of the field, the original foundation, the unchanging, self-illumined, actual cause, pervading all, independent and unmoving. From these twelve symptoms of the soul is a conscious person impelled to give up the false conception of 'I' and 'Mine' that originates from the illusion of everything that belongs to having a body [see also 6.4: 24]. (21) Just as gold from among all the stones, by the golddiggers won in different ways in the goldmines, by the experts easily is extracted, can from within the fields of organic bodies [see also B.G. 13: 1-4] likewise by spiritual processes the experts in telling the difference between matter and soul obtain the brahmin goal. (22) The eight material energies [B.G. 7: 4], so is stated by the teachers of example, and sure the three modes of the reality indeed and the sixteen transformations [consciousness, the senses of action and perception and the elements, see also 1.3: 1] are there from being conjoined to the one living entity. (23) The body that moving about and standing alone is but a combination of all of them together is thus of the dual and in this matter is it the [original of the] person that one must look for saying 'Not this, not that' [neti neti] this way giving up what is not the soul. (24) In touch with the matter and being apart from it, with the mindfulness to the soul purified by mature discrimination, are thus the ones of serious analysis to the creation, maintenance and destruction, frugal. (25) Of the intelligence there are the waking state, the dreaming, and the deep sleep; the One by whom those various modalities are perceived, that One apart from all, is the Original Person of Transcendence. (26) One should understand the constitutional position of the soul in the out of intelligence [neti neti] refuting of the dividedness produced by the different actions of the three modes of nature which are alike aroma's that are carried by the air [see also B.G. 3: 42]. (27) This ocean of matter rooting in ignorance that is without factual meaning is of the living entity the door behind which he is captivated by the operating modes of nature, like being caught in a dream.'

(28)' Therefore from the bottom of your heart you must burn the weeds of all karma of being conditioned by the modes of nature, in the yoga realizing the cessation of the stream of consciousness. (29) To that is of the thousands of processes this one, as offered by the supreme of devotion [through the Lord and devotee] that relates to the Supreme Controller, the one process that, once followed, gives the quiet quickly [consider also B.G. 18.66, and the footnote]. (30-31) Properly attend to a guru with faith and devotion, offer all that was gained, be of association with the holy and the devoted and of worship unto the Controller, take heed of the relevant discourses, sing about His qualities and activities, meditate on the feet and observe the rules exercising respect for the deities. (32) Hari, the Supreme Lord is situated in all living beings; being of the highest esteem for all those creatures and for what drives them does one understand the Supreme Controller. (33) Thus having subdued the six symptoms [of sensual weaknesses: lust, anger, greed, illusion, madness and jealousy] is devotional service rendered unto the Controller, Vâsudeva, the Supreme Lord by which the peace and love is obtained. (34) When hearing about the uncommon activities and might of His exploits and His qualities as evinced by the pastimes of His different appearances, will of great jubilation there be horripilation, tears, a faltering voice and loud aloud chanting, shouting and dancing. (35) Like when one is haunted by a ghost are there sometimes laughs, exclamations, meditative moods, exercises of respect towards other living beings, prolonged heavy breathing and utterances like: 'O Lord, Master of the World, Nârâyana!'; thus one is without shame absorbed in thoughts about the True Self. (36) At that time is one thus thinking in love about the ultimate liberated from all obstacles in one's way and is one in one's body and mind harmonized; the so very powerful seed of desire has then been burned by the exercise of bhakti of which one achieves the One Beyond it All [**]. (37) Constantly being in touch with Him, Adhoksaja, is the contaminated mind of an embodied being in this world and the repetitious of his material existence brought to a full stop; the advanced all know of that spiritual heaven of happiness and therefore, from the core of your heart, sing in devotion towards your heart's true Controller [see also B.G.18.54].

(38) What would be the problem of that, o asura sons, what would in one's own exercise of always having a place for Him in one's heart, with Him always there as the Soul to one's soul and the Friend Unlimited, all together be the need of providing for all that the sensual pleasure would require [compare 7.6: 19 and B.G. 9.26]? (39) Wealth, women, one's animals, children and all that, houses, land, elephants, a treasury, all the luxury, all that economy and sense gratification is to the one whose lifespan is but short, the one who inevitably dies, lost in a second; how much of pleasure can a thing so temporary bring? (40) Likewise are indeed the higher destinations that are achieved by great sacrifice, all perishable, however more comfortable they might be; they are not free from disturbances and therefore is He of whom one has never seen or heard any fault, with the bhakti as it is explained, the Supreme Ruler to be worshiped for self-realization [see also B.G. 8.16]. (41) From the material knowledge there for the purpose of the many activities in this world one thinks oneselves highly advanced but again and again is the unfailing result of a man waging like this to have arrived at the opposite. (42) The determination of the karmi [the person sweating for results] for happiness, for being liberated from misery out here is an ambition that always leads to the unhappiness that conceals the [lasting] happiness that follows from not craving the money. (43) The desirables one wishes for in willful actions and for which the living being entered the world result indeed in that physical body one has, but perishable is it one's enemy when one leaves to embrace the spirit. (44) What should one say, one is separated from children, wife, home, wealth and all, the realm, the treasury, the elephant, the ministers and servants and the relatives; they are all seats of the 'mine'-concept. (45) What of all these with the soul? Most trivial with the perishable body they appear to be necessary, but are unwanted for the ocean full of the nectar of eternal happiness.

(46) Let it be clear that all that someone in a material body in this world does for his personal benefit, o asura sons, beginning with lusting after sex, with the temporary leads to the heavy suffering that is the result of the workload of his karma. (47) Karma for one embodied begins with the body that one acquired as a consequence of the way one acted; by that karma one expands to another body and the both of them one indeed owes to one's ignorance. (48) Therefore does all the regulation of one's income and desires for sense gratification as well as the religion thereto depend upon the glorification of the Soul to the soul, the Lord divinely indifferent who is the Controller [of Time and karma]. (49) Of all living beings He is for sure the Lord, the original source, the one pulling the strings, the Beloved, who by His separate energies has created them as the Individual Soul of all individual entities together. (50) Whether god or demon, man or ghost or a singer of heaven indeed, rendering service at Mukunda's feet do we all become just as fulfilled with all of His! (51-52) Being a perfect brahmin, a fine godly person or a saint, o asura descendants, will not suffice for pleasing Mukunda, nor do good conduct or vast learning. Neither will charity or austerity, worship, cleanliness or vows; the Lord is satisfied by unalloyed devotional service, the rest is for laughs [see also B.G. 9.30 and 1.2:8]. (53) Therefore, unto Hari the Supreme Lord execute the bhakti, o dânavâ sons, as He, omnipresent as the Soul and Controller of all beings alive, is just as one's own self. (54) O daityas, the ghosts and demons, the women and the laborers, the cowherds, the birds, the animals and all the sinners, without doubt all can arrive at and be part of the best of the Infallible One, Acyuta [see also B.G. 4.9]. (55) This much is of the living entity in this world regarded to be the real transcendental self-interest: to see that one is of relation in the single devotion unto Govinda [He as the blessing of the cows] who is everywhere [see also bhajan 1 and 2].

* To this there is also a significant verse in the Svetâsvatara Upanishad 6.23 :
yasya deve parâ bhaktir
yathâ deve tathâ gurau
tasyaite kathitâ hy arthâh
prakâsante mahâtmanah
"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." 

** : S'rîla Madhvâcârya writes as follows:
tad-bhâva-bhâvah tad yathâ svarûpam bhaktih
kecid bhaktâ vinrtyanti gâyanti ca yathepsitam
kecit tusnîm japanty eva kecit s´obhaya-kârinah
'The ecstatic condition of devotional service was completely exhibited by S'rî Caitanya Mahâprabhu, who sometimes danced, sometimes cried, sometimes sang, sometimes remained silent, and sometimes chanted the holy name of the Lord. That is perfect spiritual existence.'

Chapter 8

Lord Nrisimhadeva Slays the King of the Demons

(1) Nârada Muni said [to Yudhishthhira]: 'Following accepted all the attending daitya sons his statements about devotion because of their profundity and not so much what their teachers taught them. (2) When the two sons of the guru [S'ukrâcârya's sons Shanda and Amarka] realized how the intelligence was fixed on the one subject matter, contacted they in fear the king to submit was going on. (3-4) Trembling of anger over his whole body and with a mind determined to kill his son he rebuked Prahlâda, who shouldn't really be blamed, with the harshest words eyeing him crooked in fury about his offenses. He so very mild and of restraint had folded his hands with him in front who was hissing like a vicious snake trampled by foot.

(5) Hiranyakas'ipu said: 'O you impudence, utter stupidity, you intriguer of the family, you outcast, you obstinate one wide of my rule, today I'll take you to Yamarâja's. (6) When I am angry do all in the three worlds and their leaders tremble of me; by what power do you so fearlessly overstep my rule, you idiot?' [compare B.G. 9.31].

(7) Prahlâda said: 'He indeed, the Strength of the Strong is not just mine or yours, o King; He is also the exalted of all others subordinate that move or do not move about, whom He, beginning with Lord Brahmâ, has brought under His control. (8) He the controller, the time-factor, is the unique Lord who is the one strength of mind and life, the steady of one's physical power and senses; He, the Real of the self, is by all His potencies indeed the Supreme One Master of the natural modes who creates, maintains and winds up again the entire universe. (9) Just give up the asura ways. You, of yourself, be equalminded, on the path of error there is no other enemy except for the mind out of control for which the unlimited Lord is the best remedy. (10) Formerly there were plunderers who not in control with the six enemies [the mind and the five senses] stole away everything. They considered themselves as people who had conquered the ten directions, but where are those enemies created from one's own illusion with the saint who is equipoised towards all embodied beings?'

(11) S'rî Hiranyakas'ipu said: 'Apparently do you, boasting so limitless, want to die; clearly do the words of people who are about to meet death, you stupid rascal, become confused. (12) O unfortunate one, the one you describe besides me as the controller of the universe, where is He to be found? If He is everywhere then why don't I see Him in this pillar before me? [see also B.G. 7.25] (13) Let Him, that Lord whom you desired as your protector, now protect you as I am going to sever the head from the body of someone like you, speaking such nonsense.'

(14) Thus with a stream of abuses enraged chastising his son, that great devotee, struck Hiranyakas'ipu, rising from his throne and taking up his sword, with his hard fist a column. (15)  At that very time was there from within it a most fearful sound to be heard as if the covering of the universe cracked open and to that sound indeed reaching to where the godly of Lord Brahmâ were, my dearest, one thought that the destruction of their abodes was at hand. (16) He desirous to kill his son in his display of strength heard a tumultuous sound one had never heard before and was with the assembly present greatly wondered as one couldn't make out from where it came, and so became all the ones of might there very afraid of it. (17) To prove the words true in defense of His omnipresence of pervading each thing and every being, was of Himself seen a most wonderful form taking shape in the pillar in the midst of the assembly, that was not an animal nor a man. (18) He looking from all sides saw how a living being came out of the middle of the pillar, and not being able to make out whether it was an animal or a human being said he in wonder: 'What is this form of half a man and half the king of the animals?'

(19-22) In front of him as he contemplated the wonder that took place, appeared the extraordinary most frightening form of Nrisimhadev. He had flashing eyes like molten gold and deadly teeth to a face extending in manes. He waved His tongue like a sword sharp as a razor, looking with a dreadful frown. His ears motionless stood up and His wide open mouth and nostrils amazing like a mountain cave, gaping covered the sky. His body was short and fat with a broad neck and chest over a small waist. Like the rays of the moon was His body covered with whitish hairs and hundreds of arms stretched in all directions with hard to challenge fatal nails for weapons by whose best use the daityas and dânavas were caused to run. (23) 'I guess this is what the Lord so full of mystical potency is trying in order to get me killed, but what's the use of doing so?' so Hiranyakas'ipu murmured to himself, and taking up his weapon threw the daitya like an elephant himself forward attacking the loudly roaring Lord Nrisimha.

(24) Invisible just like an insect fallen into a fire disappeared he, the asura, in the effulgence of Nrisimha, a thing at the time not so astonishing indeed as He from within the effulgence of His own goodness formerly had swallowed up all the darkness of creation. (25) Thereafter attacking struck the greatest of the demons in fury Lord Nrisimhadev with his club, showing his prowess in moving Him with great force by that club, but the Lord who also had a club, seized him just like the son of Tâksya [Garuda] would capturing a great snake. (26) When he, the asura, slipped from His hands as He was playing with him just like Garuda does with a snake, thought the godly and the rulers of heaven whose places he had taken, from behind the clouds that to be a bad turn of events, o son of Bharata. (27) Thinking that because of letting him go He was frightened by his display of manliness, attacked the greatest of the demons, after a pause in the battle taking up his sword and shield, with great force Nrisimhadeva again. (28) With him moving fast as a hawk with his moonspotted shield and sword maneuvering up and down not to offer any opportunity, made the Lord a very shrill, loud sound of laughter that was so frightening that he, with his eyes closed, was captured by the Greatest of all Speed. (29) In protest with his limbs wrestling to get away placed the Lord him, whose skin couldn't even be cut by Indra's thunderbolt, like a snake or mouse over the edge of His thigh and pierced He him with His nails as easy as Garuda does seizing a viper. (30) From His great anger one could hardly bear the sight of how with most fearful eyes, a wide open mouth the edges of which He licked with His tongue and manes and a face reddish smeared with traces of blood, he had the intestines for a garland like a lion that just had killed an elephant. (31) He had the full of his heart torn out with His pointed nails and thrown it aside and the thousands of followers attending to their leader who had raised their weapons He all killed with His nails and the other weapons in His countless hands. (32) Shaking His manes he scattered the clouds and with his glaring glance he outshone the luminaries; the waters and oceans struck by His breathing swirled in perturbation and frightened of His roar cried the elephants on guard. (33) With Him tossing His hair slipped the celestial chariots crowding in the sky from their place and suffered the earth under the heavy weight of His feet; His intolerable force sprang up the mountains and hills and from His effulgence was there no other shining from the ten directions of the sky.

(34) Thereafter had He, in the assembly hall seated on the highest seat of man with a most fearsome terrible face, no one to challenge Him nor anyone to worship Him. (35)  But upon hearing how he, the daitya that was the headache of the three worlds, in the battle had been killed by the Lord, were there exclamations of joy, blossoming faces and showers of flowers over and over rained down from the wives of the godly. (36)  At that time got the sky crowded with all sorts of celestial chariots of the demigods desirous to attend and were drums and kettle drums sounded and sang and danced the greatest singers and angels of heaven. (37-39) There assembled all the godly, Brahmâ, Indra and S'iva, the sages, the ancestors, the perfected, the experts of science, and the great serpents [ego's..]; the founding fathers came, the leaders of mankind, the residents of heaven and the best of the angels just as did the venerable ones, the keepers of the wealth and the monkey-like, o my best. So came also the goblins [the comedians, the bards], the ones of superpower and they who were Vishnu's personal associates like Sunanda and Kumuda. With their hands folded before their heads to offer worship they each approached Him who had appeared as half a man, half a lion and now sat there on the throne exposing His effulgence.

(40) Brahmâ said: 'I bow down before You, o Inscrutable, Unlimited One; with all Your might and prowess and the pure of Your actions are You of the Universe the creation, maintenance and destruction who by the modes playfully performs without ever changing Yourself. '

(41) Lord S'iva said: 'The end of the yuga is the right time for You to kill in anger this insignificant demon; just protect his son, this bhakta of surrender next to You, o caretaker of the devotees.'

(42) S'rî Indra said: 'Our shares of the sacrifices are recovered by Your Lordship protecting us, o Supreme One; how afflicted by the daitya were our lotuslike hearts that really are Your residence. Alas o Lord how insignificant is our world in the grip of time, but You have illumined it for the sake of the devoted in Your service to find liberation from their bondage. What else, o Nrisimhadeva, would, considering the visible world as not so important indeed, to them be of use?'

(43) The honorable saints said: 'You are the example of instruction for our austerity, by the power of Your self is this world, o Original Personality of Godhead, created, maintained and merged again; that all was stolen by that unwise one but is now, o Shelter of the Needy, by the protection of Your embodiment brought back to us with Your blessing. '

(44) The honorable ancestors said: 'From the demon who by force enjoyed our sacrifices of s'râddha that were offered by our sons and grandsons, who even to the holy bathing places drank our offerings of sesame water, from piercing the intestines of his belly with the nails of Your hand have they been retrieved for us; unto Him our obeisances who maintains the universal principles of religion and appeared as a lion-man.'

(45)  The ones of perfection said: 'The person most uncivilized and dishonest who took away the purpose of our perfection in yoga and who by the power of his mysticism and penance was so proud of his wealth, has been torn apart by Your nails; unto Him, unto You, we are bowed down o Nrisimha.'

(46) The experts in science said: 'Our formula's, that each in different ways of concentration are attained, were blocked by this fool puffed up about his strength and capacity; He who in battle killed him like he was an animal, unto Him who appeared as Nrisimha, we yield for sure ever obliged. '

(47) The snake-people said: 'That greatest sinner that took our jewels and wives away; by piercing his chest are You to all our women the Source of all Pleasure; may there be our proof of respect unto You.'

(48) The honorable founding fathers said: 'We, the inspirers of humanity are the order-carriers of Your Lordship who to the codes of morality and class were disrespected, o Lord, by this son of Diti; with You having killed this rascal o master, please tell us, Your eternal servants, what we can do for You.'

(49) The leaders of mankind said: 'We, the creators of the generations originate from You o Supreme Controller, and not from him; the living beings indeed that we put on this world were by him denied a life and this one You split open his chest and now lays slain for the better of the world by the incarnation of the form of Your goodness.'

(50)  The musicians of heaven said: 'We o Lord are Your dancers and singers, Your performers, who were brought under the control of the valor and force of his influence. He, this one, has been reduced to this condition by You; whoever could, for the good of You, be such an upstart?'

(51)  The venerable ones said: 'O Lord, Your lotusfeet are the only shelter for liberation, we duly seek shelter there because this asura, this stake in the heart of all honest people, has been finished by You.'

(52) The keepers of the wealth said: 'We, the foremost among Your servants will right now try to please You with our services; by the son of Diti we were forced to carry his palanquin but he caused the poverty of each and everyone; thus we acknowledge You as You are the one that has put him to death, o twenty-fifth principle [that is the time, see 3.26: 10-15]. '

(53) The monkey-like said: 'We are but