Śrīmad Bhāgavatam |Canto 7 Chapter 6
Prahlāda Instructs His Demoniac Schoolmates
kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
śrī-prahrādaḥ uvāca — Prahlāda Mahārāja said; kaumāraḥ — in the tender age of childhood; ācaret — should practice; prājñaḥ — one who is intelligent; dharmān — occupational duties; bhāgavatān — which are devotional service to the Supreme Personality of Godhead; iha — in this life; durlabham — very rarely obtained; mānuṣam — human; janma — birth; tat — that; api — even; adhruvam — impermanent, temporary; artha-dam — full of meaning.
Prahlāda Mahārāja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life — in other words, from the tender age of childhood — to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.
yathā hi puruṣasyeha
yad eṣa sarva-bhūtānāṁ
priya ātmeśvaraḥ suhṛt
yathā — in order that; hi — indeed; puruṣasya — of a living entity; iha — here; viṣṇoḥ — of Lord Viṣṇu, the Supreme Personality of Godhead; pāda-upasarpaṇam — approaching the lotus feet; yat — because; eṣaḥ — this; sarva-bhūtānām — of all living entities; priyaḥ — the dear one; ātma-īśvaraḥ — the master of the soul, the Supersoul; suhṛt — the best well-wisher and friend.
The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings.
sukham aindriyakaṁ daityā
sarvatra labhyate daivād
yathā duḥkham ayatnataḥ
sukham — happiness; aindriyakam — with reference to the material senses; daityāḥ — O my dear friends born in demoniac families; deha-yogena — because of possessing a particular type of material body; dehinām — of all embodied living entities; sarvatra — everywhere (in any form of life); labhyate — is obtainable; daivāt — by a superior arrangement; yathā — just as; duḥkham — unhappiness; ayatnataḥ — without endeavor.
Prahlāda Mahārāja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one’s past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.
tat-prayāso na kartavyo
yata āyur-vyayaḥ param
na tathā vindate kṣemaṁ
tat — for that (sense gratification and economic development); prayāsaḥ — endeavor; na — not; kartavyaḥ — to be done; yataḥ — from which; āyuḥ-vyayaḥ — waste of the duration of life; param — only or ultimately; na — nor; tathā — in that way; vindate — enjoys; kṣemam — the ultimate goal of life; mukunda — of the Supreme Personality of Godhead, who can deliver one from the material clutches; caraṇa-ambujam — the lotus feet.
Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit. If one’s endeavors are directed toward Kṛṣṇa consciousness, one can surely attain the spiritual platform of self-realization. There is no such benefit from engaging oneself in economic development.
tato yateta kuśalaḥ
kṣemāya bhavam āśritaḥ
śarīraṁ pauruṣaṁ yāvan
na vipadyeta puṣkalam
tataḥ — therefore; yateta — should endeavor; kuśalaḥ — an intelligent man interested in the ultimate goal of life; kṣemāya — for the real benefit of life, or for liberation from material bondage; bhavam āśritaḥ — who is in material existence; śarīram — the body; pauruṣam — human; yāvat — as long as; na — not; vipadyeta — fails; puṣkalam — stout and strong.
Therefore, while in material existence [bhavam āśritaḥ], a person fully competent to distinguish wrong from right must endeavor to achieve the highest goal of life as long as the body is stout and strong and is not embarrassed by dwindling.
puṁso varṣa-śataṁ hy āyus
niṣphalaṁ yad asau rātryāṁ
śete ’ndhaṁ prāpitas tamaḥ
puṁsaḥ — of every human being; varṣa-śatam — one hundred years; hi — indeed; āyuḥ — duration of life; tat — of that; ardham — half; ca — and; ajita-ātmanaḥ — of a person who is a servant of his senses; niṣphalam — without profit, without meaning; yat — because; asau — that person; rātryām — at night; śete — sleeps; andham — ignorance (forgetting his body and soul); prāpitaḥ — being completely possessed of; tamaḥ — darkness.
Every human being has a maximum duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely lost because at night he sleeps twelve hours, being covered by ignorance. Therefore such a person has a lifetime of only fifty years.
mugdhasya bālye kaiśore
krīḍato yāti viṁśatiḥ
yāty akalpasya viṁśatiḥ
mugdhasya — of a person bewildered or not in perfect knowledge; bālye — in childhood; kaiśore — in boyhood; krīḍataḥ — playing; yāti — passes; viṁśatiḥ — twenty years; jarayā — by invalidity; grasta-dehasya — of a person overcome; yāti — passes; akalpasya — without determination, being unable to execute even material activities; viṁśatiḥ — another twenty years.
In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly, in boyhood, engaged in sporting and playing, one passes another ten years. In this way, twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.
mohena ca balīyasā
śeṣaṁ gṛheṣu saktasya
durāpūreṇa — which is never fulfilled; kāmena — by a strong aspiration to enjoy the material world; mohena — by bewilderment; ca — also; balīyasā — which is strong and formidable; śeṣam — the remaining years of life; gṛheṣu — to family life; saktasya — of one who is too attached; pramattasya — mad; apayāti — wastefully pass; hi — indeed.
One whose mind and senses are uncontrolled becomes increasingly attached to family life because of insatiable lusty desires and very strong illusion. In such a madman’s life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service.
ko gṛheṣu pumān saktam
sneha-pāśair dṛḍhair baddham
kaḥ — what; gṛheṣu — to household life; pumān — man; saktam — very much attached; ātmānam — his own self, the soul; ajita-indriyaḥ — who has not conquered the senses; sneha-pāśaiḥ — by the ropes of affection; dṛḍhaiḥ — very strong; baddham — bound hand and foot; utsaheta — is able; vimocitum — to liberate from material bondage.
What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family [wife, children and other relatives].
ko nv artha-tṛṣṇāṁ visṛjet
prāṇebhyo ’pi ya īpsitaḥ
yaṁ krīṇāty asubhiḥ preṣṭhais
taskaraḥ sevako vaṇik
kaḥ — who; nu — indeed; artha-tṛṣṇām — a strong desire to acquire money; visṛjet — can give up; prāṇebhyaḥ — than life; api — indeed; yaḥ — which; īpsitaḥ — more desired; yam — which; krīṇāti — tries to acquire; asubhiḥ — with his own life; preṣṭhaiḥ — very dear; taskaraḥ — a thief; sevakaḥ — a professional servant; vaṇik — a merchant.
Money is so dear that one conceives of money as being sweeter than honey. Therefore, who can give up the desire to accumulate money, especially in household life? Thieves, professional servants [soldiers] and merchants try to acquire money even by risking their very dear lives.
kathaṁ priyāyā anukampitāyāḥ
saṅgaṁ rahasyaṁ rucirāṁś ca mantrān
suhṛtsu tat-sneha-sitaḥ śiśūnāṁ
putrān smaraṁs tā duhitṝr hṛdayyā
bhrātṝn svasṝr vā pitarau ca dīnau
gṛhān manojñoru-paricchadāṁś ca
vṛttīś ca kulyāḥ paśu-bhṛtya-vargān
tyajeta kośas-kṛd ivehamānaḥ
karmāṇi lobhād avitṛpta-kāmaḥ
kathaṁ virajyeta duranta-mohaḥ
katham — how; priyāyāḥ — of the dearmost wife; anukampitāyāḥ — always affectionate and compassionate; saṅgam — the association; rahasyam — solitary; rucirān — very pleasing and acceptable; ca — and; mantrān — instructions; suhṛtsu — to the wife and children; tat-sneha-sitaḥ — being bound by their affection; śiśūnām — to the small children; kala-akṣarāṇām — speaking in broken language; anurakta-cittaḥ — a person whose mind is attracted; putrān — the sons; smaran — thinking of; tāḥ — them; duhitṝḥ — the daughters (married and staying at the homes of their husbands); hṛdayyāḥ — always situated in the core of the heart; bhrātṝn — the brothers; svasṝḥ vā — or the sisters; pitarau — father and mother; ca — and; dīnau — who in old age are mostly invalids; gṛhān — household affairs; manojña — very attractive; uru — much; paricchadān — furniture; ca — and; vṛttīḥ — big sources of income (industry, business); ca — and; kulyāḥ — connected with the family; paśu — of animals (cows, elephants and other household animals); bhṛtya — servants and maidservants; vargān — groups; tyajeta — can give up; kośaḥ-kṛt — the silkworm; iva — like; īhamānaḥ — performing; karmāṇi — different activities; lobhāt — because of insatiable desires; avitṛpta-kāmaḥ — whose increasing desires are not satisfied; aupasthya — pleasure from the genitals; jaihvam — and the tongue; bahu-manyamānaḥ — considering as very important; katham — how; virajyeta — is able to give up; duranta-mohaḥ — being in great illusion.
How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One’s elderly parents and one’s sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband’s house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses — the genitals and the tongue — one is bound by material conditions. How can one escape?
kuṭumba-poṣāya viyan nijāyur
na budhyate ’rthaṁ vihataṁ pramattaḥ
nirvidyate na sva-kuṭumba-rāmaḥ
kuṭumba — of family members; poṣāya — for the maintenance; viyat — declining; nija-āyuḥ — his lifetime; na — not; budhyate — understands; artham — the interest or purpose of life; vihatam — spoiled; pramattaḥ — being mad in material conditions; sarvatra — everywhere; tāpa-traya — by the threefold miserable conditions (adhyātmika, adhidaivika and adhibhautika); duḥkhita — being distressed; ātmā — himself; nirvidyate — becomes remorseful; na — not; sva-kuṭumba-rāmaḥ — enjoying simply by maintaining the members of the family.
One who is too attached cannot understand that he is wasting his valuable life for the maintenance of his family. He also fails to understand that the purpose of human life, a life suitable for realization of the Absolute Truth, is being imperceptibly spoiled. However, he is very cleverly attentive to seeing that not a single farthing is lost by mismanagement. Thus although an attached person in material existence always suffers from threefold miseries, he does not develop a distaste for the way of material existence.
vidvāṁś ca doṣaṁ para-vitta-hartuḥ
pretyeha vāthāpy ajitendriyas tad
aśānta-kāmo harate kuṭumbī
vitteṣu — in material wealth; nitya-abhiniviṣṭa-cetāḥ — whose mind is always absorbed; vidvān — having learned; ca — also; doṣam — the fault; para-vitta-hartuḥ — of one who steals the money of others by cheating or by transactions on the black market; pretya — after dying; iha — in this material world; vā — or; athāpi — still; ajita-indriyaḥ — because of being unable to control the senses; tat — that; aśānta-kāmaḥ — whose desires are unsatiated; harate — steals; kuṭumbī — too fond of his family.
If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamarāja after death, he continues cheating others to acquire money.
vidvān apītthaṁ danujāḥ kuṭumbaṁ
puṣṇan sva-lokāya na kalpate vai
tamaḥ prapadyeta yathā vimūḍhaḥ
vidvān — knowing (the inconvenience of material existence, especially in household life); api — although; ittham — thus; danu-jāḥ — O sons of demons; kuṭumbam — the family members or extended family members (like one’s community, society, nation or union of nations); puṣṇan — providing with all the necessities of life; sva-lokāya — in understanding himself; na — not; kalpate — capable; vai — indeed; yaḥ — he who; svīya — my own; pārakya — belonging to others; vibhinna — separate; bhāvaḥ — having a conception of life; tamaḥ — nothing but darkness; prapadyeta — enters; yathā — just as; vimūḍhaḥ — a person without education, or one who is like an animal.
O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, “This is mine, and that is for others.” Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance.
yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alaṁ samarthaḥ
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito ’pavargaḥ
yataḥ — because; na — never; kaścit — anyone; kva — in any place; ca — also; kutracit — at any time; vā — or; dīnaḥ — having a poor fund of knowledge; svam — own; ātmānam — self; alam — exceedingly; samarthaḥ — able; vimocitum — to liberate; kāma-dṛśām — of lusty women; vihāra — in the sexual enjoyment; krīḍā-mṛgaḥ — a playboy; yat — in whom; nigaḍaḥ — which is the shackle of material bondage; visargaḥ — the expansions of family relationships; tataḥ — in such circumstances; vidūrāt — from far away; parihṛtya — giving up; daityāḥ — O my friends, sons of the demons; daityeṣu — among the demons; saṅgam — association; viṣaya-ātma-keṣu — who are too addicted to sense enjoyment; upeta — one should approach; nārāyaṇam — Lord Nārāyaṇa, the Supreme Personality of Godhead; ādi-devam — the origin of all the demigods; saḥ — He; mukta-saṅgaiḥ — by the association of liberated persons; iṣitaḥ — desired; apavargaḥ — the path of liberation.
My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all the demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence.
na hy acyutaṁ prīṇayato
siddhatvād iha sarvataḥ
na — not; hi — indeed; acyutam — the infallible Supreme Personality of Godhead; prīṇayataḥ — satisfying; bahu — much; āyāsaḥ — endeavor; asura-ātma-jāḥ — O sons of demons; ātmatvāt — because of being intimately related as the Supersoul; sarva-bhūtānām — of all living entities; siddhatvāt — because of being established; iha — in this world; sarvataḥ — in all directions, in all times and from all angles of vision.
My dear sons of demons, the Supreme Personality of Godhead, Nārāyaṇa, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.
bhūteṣv atha mahatsu ca
guṇeṣu guṇa-sāmye ca
eka eva paro hy ātmā
bhagavān īśvaro ’vyayaḥ
dṛśya-rūpeṇa ca svayam
hy anirdeśyo ’vikalpitaḥ
para-avareṣu — in exalted or hellish conditions of life; bhūteṣu — in the living beings; brahma-anta — ending with Lord Brahmā; sthāvara-ādiṣu — beginning with the nonmoving forms of life, the trees and plants; bhautikeṣu — of the material elements; vikāreṣu — in the transformations; bhūteṣu — in the five gross elements of material nature; atha — moreover; mahatsu — in the mahat-tattva, the total material energy; ca — also; guṇeṣu — in the modes of material nature; guṇa-sāmye — in an equilibrium of material qualities; ca — and; guṇa-vyatikare — in the uneven manifestation of the modes of material nature; tathā — as well; ekaḥ — one; eva — only; paraḥ — transcendental; hi — indeed; ātmā — the original source; bhagavān — the Supreme Personality of Godhead; īśvaraḥ — the controller; avyayaḥ — without deteriorating; pratyak — inner; ātma-svarūpeṇa — by His original constitutional position as the Supersoul; dṛśya-rūpeṇa — by His visible forms; ca — also; svayam — personally; vyāpya — pervaded; vyāpaka — all-pervading; nirdeśyaḥ — to be described; hi — certainly; anirdeśyaḥ — not to be described (because of fine, subtle existence); avikalpitaḥ — without differentiation; kevala — only; anubhava-ānanda-svarūpaḥ — whose form is blissful and full of knowledge; parama-īśvaraḥ — the Supreme Personality of Godhead, the supreme ruler; māyayā — by māyā, the illusory energy; antarhita — covered; aiśvaryaḥ — whose unlimited opulence; īyate — is mistaken as; guṇa-sargayā — the interaction of the material modes of nature.
The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthāvara], such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent.
tasmāt sarveṣu bhūteṣu
dayāṁ kuruta sauhṛdam
bhāvam āsuram unmucya
yayā tuṣyaty adhokṣajaḥ
tasmāt — therefore; sarveṣu — to all; bhūteṣu — living entities; dayām — mercy; kuruta — show; sauhṛdam — friendliness; bhāvam — the attitude; āsuram — of the demons (who separate friends and enemies); unmucya — giving up; yayā — by which; tuṣyati — is satisfied; adhokṣajaḥ — the Supreme Lord, who is beyond the perception of the senses.
Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.
tuṣṭe ca tatra kim alabhyam ananta ādye
kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ
dharmādayaḥ kim aguṇena ca kāṅkṣitena
sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ
tuṣṭe — when satisfied; ca — also; tatra — that; kim — what; alabhyam — unobtainable; anante — the Supreme Personality of Godhead; ādye — the original source of everything, the cause of all causes; kim — what need; taiḥ — with them; guṇa-vyatikarāt — due to the actions of the modes of material nature; iha — in this world; ye — which; sva-siddhāḥ — automatically achieved; dharma-ādayaḥ — the three principles of material advancement, namely religion, economic development and sense gratification; kim — what need; aguṇena — with liberation into the Supreme; ca — and; kāṅkṣitena — desired; sāram — essence; juṣām — relishing; caraṇayoḥ — of the two lotus feet of the Lord; upagāyatām — who glorify the qualities of the Lord; naḥ — of us.
Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kāma, artha and mokṣa.
dharmārtha-kāma iti yo ’bhihitas tri-varga
īkṣā trayī naya-damau vividhā ca vārtā
manye tad etad akhilaṁ nigamasya satyaṁ
svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ
dharma — religion; artha — economic development; kāmaḥ — regulated sense gratification; iti — thus; yaḥ — which; abhihitaḥ — prescribed; tri-vargaḥ — the group of three; īkṣā — self-realization; trayī — the Vedic ritualistic ceremonies; naya — logic; damau — and the science of law and order; vividhā — varieties of; ca — also; vārtā — occupational duties, or one’s livelihood; manye — I consider; tat — them; etat — these; akhilam — all; nigamasya — of the Vedas; satyam — truth; sva-ātma-arpaṇam — the full surrendering of one’s self; sva-suhṛdaḥ — unto the supreme friend; paramasya — the ultimate; puṁsaḥ — personality.
Religion, economic development and sense gratification — these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one’s livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Viṣṇu to be transcendental.
jñānaṁ tad etad amalaṁ duravāpam āha
nārāyaṇo nara-sakhaḥ kila nāradāya
ekāntināṁ bhagavatas tad akiñcanānāṁ
jñānam — knowledge; tat — that; etat — this; amalam — without material contamination; duravāpam — very difficult to understand (without the mercy of a devotee); āha — explained; nārāyaṇaḥ — Lord Nārāyaṇa, the Supreme Personality of Godhead; nara-sakhaḥ — the friend of all living entities (especially human beings); kila — certainly; nāradāya — unto the great sage Nārada; ekāntinām — of those who have surrendered exclusively to the Supreme Personality of Godhead; bhagavataḥ — of the Supreme Personality of Godhead; tat — that (knowledge); akiñcanānām — who do not claim any material possessions; pāda-aravinda — of the lotus feet of the Lord; rajasā — by the dust; āpluta — bathed; dehinām — whose bodies; syāt — is possible.
Nārāyaṇa, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Nārada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Nārada, but everyone who has taken shelter of Nārada’s disciplic succession can understand this confidential knowledge.
śrutam etan mayā pūrvaṁ
dharmaṁ bhāgavataṁ śuddhaṁ
śrutam — heard; etat — this; mayā — by me; pūrvam — formerly; jñānam — confidential knowledge; vijñāna-saṁyutam — combined with its practical application; dharmam — transcendental religion; bhāgavatam — in relationship with the Supreme Personality of Godhead; śuddham — having nothing to do with material activities; nāradāt — from the great saint Nārada; deva — the Supreme Lord; darśanāt — who always sees.
Prahlāda Mahārāja continued: I received this knowledge from the great saint Nārada Muni, who is always engaged in devotional service. This knowledge, which is called bhāgavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination.
prahrāda tvaṁ vayaṁ cāpi
narte ’nyaṁ vidmahe gurum
bālānām api hīśvarau
chindhi naḥ saṁśayaṁ saumya
syāc ced visrambha-kāraṇam
śrī-daitya-putrāḥ ūcuḥ — the sons of the demons said; prahrāda — O dear friend Prahlāda; tvam — you; vayam — we; ca — and; api — also; na — not; ṛte — except; anyam — any other; vidmahe — know; gurum — spiritual master; etābhyām — these two; guru-putrābhyām — the sons of Śukrācārya; bālānām — of little children; api — although; hi — indeed; īśvarau — the two controllers; bālasya — of a child; antaḥpura-sthasya — remaining inside the house or palace; mahat-saṅgaḥ — the association of a great person like Nārada; duranvayaḥ — very difficult; chindhi — please dispel; naḥ — our; saṁśayam — doubt; saumya — O gentle one; syāt — there may be; cet — if; visrambha-kāraṇam — cause of faith (in your words).
The sons of the demons replied: Dear Prahlāda, neither you nor we know any teacher or spiritual master other than Ṣaṇḍa and Amarka, the sons of Śukrācārya. After all, we are children and they our controllers. For you especially, who always remain within the palace, it is very difficult to associate with a great personality. Dear friend, most gentle one, would you kindly explain how it was possible for you to hear Nārada? Kindly dispel our doubts in this regard.