Śrīmad Bhāgavatam |Canto 7 Chapter 7
What Prahlāda Learned in the Womb
evaṁ daitya-sutaiḥ pṛṣṭo
uvāca tān smayamānaḥ
śrī-nāradaḥ uvāca — the great saint Nārada Muni said; evam — thus; daitya-sutaiḥ — by the sons of the demons; pṛṣṭaḥ — being questioned; mahā-bhāgavataḥ — the exalted devotee of the Lord; asuraḥ — born in a family of demons; uvāca — spoke; tān — unto them (the sons of the demons); smayamānaḥ — smiling; smaran — remembering; mat-anubhāṣitam — what was spoken by me.
Nārada Muni said: Although Prahlāda Mahārāja was born in a family of asuras, he was the greatest of all devotees. Having thus been questioned by his class friends, the sons of the asuras, he remembered the words spoken to him by me and replied to his friends as follows.
pitari prasthite ’smākaṁ
yuddhodyamaṁ paraṁ cakrur
vibudhā dānavān prati
śrī-prahrādaḥ uvāca — Prahlāda Mahārāja said; pitari — when the demon father, Hiraṇyakaśipu; prasthite — left for; asmākam — our; tapase — to execute austerities; mandara-acalam — the hill known as Mandarācala; yuddha-udyamam — exertion of warfare; param — very great; cakruḥ — executed; vibudhāḥ — the demigods, headed by King Indra; dānavān — the demons; prati — toward.
Prahlāda Mahārāja said: When our father, Hiraṇyakaśipu, went to Mandarācala Mountain to execute severe austerities, in his absence the demigods, headed by King Indra, made a severe attempt to subdue all the demons in warfare.
pipīlikair ahir iva
pāpena pāpo ’bhakṣīti
pipīlikaiḥ — by small ants; ahiḥ — a serpent; iva — like; diṣṭyā — thank heaven; loka-upatāpanaḥ — always oppressing everyone; pāpena — by his own sinful activities; pāpaḥ — the sinful Hiraṇyakaśipu; abhakṣi — has now been eaten; iti — thus; vadantaḥ — saying; vāsava-ādayaḥ — the demigods, headed by King Indra.
“Alas, as a serpent is eaten by small ants, so the troublesome Hiraṇyakaśipu, who always inflicted miseries upon all types of people, has now been defeated by the reactions of his own sinful activities.” Saying this, the demigods, headed by King Indra, arranged to fight the demons.
vadhyamānāḥ surair bhītā
dudruvuḥ sarvato diśam
teṣām — of the demigods, headed by King Indra; atibala-udyogam — the great exertion and strength; niśamya — hearing of; asura-yūthapāḥ — the great leaders of the demons; vadhyamānāḥ — being killed one after another; suraiḥ — by the demigods; bhītāḥ — afraid; dudruvuḥ — ran away; sarvataḥ — in all; diśam — directions; kalatra — wives; putra-vitta — children and wealth; āptān — relatives; gṛhān — homes; paśu-paricchadān — animals and paraphernalia of household life; na — not; avekṣyamāṇāḥ — seeing to; tvaritāḥ — very hasty; sarve — all of them; prāṇa-parīpsavaḥ — very much desiring to live.
When the great leaders of the demons, who were being killed one after another, saw the unprecedented exertion of the demigods in fighting, they began to flee, scattering themselves in all directions. Simply to protect their lives, they hastily fled from their homes, wives, children, animals and household paraphernalia. Paying no heed to all these, the demons simply fled.
indras tu rāja-mahiṣīṁ
mātaraṁ mama cāgrahīt
vyalumpan — plundered; rāja-śibiram — the palace of my father, Hiraṇyakaśipu; amarāḥ — the demigods; jaya-kāṅkṣiṇaḥ — eager to be victorious; indraḥ — the head of the demigods, King Indra; tu — but; rāja-mahiṣīm — the Queen; mātaram — mother; mama — my; ca — also; agrahīt — captured.
The victorious demigods plundered the palace of Hiraṇyakaśipu, the King of the demons, and destroyed everything within it. Then Indra, King of heaven, arrested my mother, the Queen.
rudatīṁ kurarīm iva
devarṣir dadṛśe pathi
nīyamānām — being taken away; bhaya-udvignām — disturbed and full of fear; rudatīm — crying; kurarīm iva — like a kurarī (osprey); yadṛcchayā — by chance; āgataḥ — arrived; tatra — on the spot; deva-ṛṣiḥ — the great saint Nārada; dadṛśe — he saw; pathi — on the road.
As she was being led away, crying in fear like a kurarī captured by a vulture, the great sage Nārada, who at that time had no engagement, appeared on the scene and saw her in that condition.
prāha naināṁ sura-pate
netum arhasy anāgasam
muñca muñca mahā-bhāga
prāha — he said; na — not; enām — this; sura-pate — O King of the demigods; netum — to drag away; arhasi — you deserve; anāgasam — not at all sinful; muñca muñca — release, release; mahā-bhāga — O greatly fortunate one; satīm — chaste; para-parigraham — the wife of another person.
Nārada Muni said: O Indra, King of the demigods, this woman is certainly sinless. You should not drag her off in this merciless way. O greatly fortunate one, this chaste woman is the wife of another. You must immediately release her.
āste ’syā jaṭhare vīryam
āsyatāṁ yāvat prasavaṁ
mokṣye ’rtha-padavīṁ gataḥ
śrī-indraḥ uvāca — King Indra said; āste — there is; asyāḥ — of her; jaṭhare — within the abdomen; vīryam — the seed; aviṣahyam — intolerable; sura-dviṣaḥ — of the enemy of the demigods; āsyatām — let her remain (in our prison); yāvat — until; prasavam — the delivery of the child; mokṣye — I shall release; artha-padavīm — the path of my object; gataḥ — obtained.
King Indra said: In the womb of this woman, the wife of the demon Hiraṇyakaśipu, is the seed of that great demon. Therefore, let her remain in our custody until her child is delivered, and then we shall release her.
ayaṁ niṣkilbiṣaḥ sākṣān
tvayā na prāpsyate saṁsthām
śrī-nāradaḥ uvāca — the great saint Nārada Muni said; ayam — this (child within the womb); niṣkilbiṣaḥ — completely sinless; sākṣāt — directly; mahā-bhāgavataḥ — a saintly devotee; mahān — very great; tvayā — by you; na — not; prāpsyate — will obtain; saṁsthām — his death; ananta — of the Supreme Personality of Godhead; anucaraḥ — a servant; balī — extremely powerful.
Nārada Muni replied: The child within this woman’s womb is faultless and sinless. Indeed, he is a great devotee, a powerful servant of the Supreme Personality of Godhead. Therefore you will not be able to kill him.
ity uktas tāṁ vihāyendro
devarṣer mānayan vacaḥ
parikramya divaṁ yayau
iti — thus; uktaḥ — addressed; tām — her; vihāya — releasing; indraḥ — the King of heaven; deva-ṛṣeḥ — of the saint Nārada Muni; mānayan — honoring; vacaḥ — the words; ananta-priya — for one who is very dear to the Supreme Personality of Godhead; bhaktyā — by devotion; enām — this (woman); parikramya — circumambulating; divam — to the heavenly planets; yayau — returned.
When the great saint Nārada Muni had thus spoken, King Indra, being respectful to Nārada’s words, immediately released my mother. Because of my being a devotee of the Lord, all the demigods circumambulated her. Then they returned to their celestial kingdom.
tato me mātaram ṛṣiḥ
yāvat te bhartur āgamaḥ
tataḥ — thereafter; me — my; mātaram — mother; ṛṣiḥ — the great saint Nārada Ṛṣi; samānīya — bringing; nija-āśrame — to his own āśrama; āśvāsya — giving her assurance; iha — here; uṣyatām — stay; vatse — my dear child; yāvat — until; te — your; bhartuḥ — of the husband; āgamaḥ — the coming.
Prahlāda Mahārāja continued: The great saint Nārada Muni brought my mother to his āśrama and assured her of all protection, saying, “My dear child, please remain at my āśrama until the arrival of your husband.”
tathety avātsīd devarṣer
yāvad daitya-patir ghorāt
tapaso na nyavartata
tathā — so be it; iti — thus; avātsīt — lived; deva-ṛṣeḥ — Devarṣi Nārada; antike — near; sā — she (my mother); akuto-bhayā — without fear from any direction; yāvat — as long as; daitya-patiḥ — my father, Hiraṇyakaśipu, the lord of the demons; ghorāt — from very severe; tapasaḥ — austerities; na — not; nyavartata — ceased.
After accepting the instructions of Devarṣi Nārada, my mother stayed in his care, without fear from any direction, as long as my father, the King of the Daityas, had not become free from his severe austerities.
ṛṣiṁ paryacarat tatra
bhaktyā paramayā satī
ṛṣim — unto Nārada Muni; paryacarat — rendered service; tatra — there (in the āśrama of Nārada Muni); bhaktyā — with devotion and faith; paramayā — great; satī — the faithful woman; antarvatnī — pregnant; sva-garbhasya — of her embryo; kṣemāya — for the welfare; icchā — according to desire; prasūtaye — for deliverance of the child.
My mother, being pregnant, desired the safety of her embryo and desired to give birth after her husband’s arrival. Thus she stayed at Nārada Muni’s āśrama, where she rendered service unto Nārada Muni with great devotion.
ṛṣiḥ kāruṇikas tasyāḥ
prādād ubhayam īśvaraḥ
dharmasya tattvaṁ jñānaṁ ca
mām apy uddiśya nirmalam
ṛṣiḥ — the great sage Nārada Muni; kāruṇikaḥ — naturally very affectionate or merciful to the fallen souls; tasyāḥ — to her; prādāt — gave instructions; ubhayam — both; īśvaraḥ — a powerful controller who can do whatever he likes (Nārada Muni); dharmasya — of religion; tattvam — the truth; jñānam — knowledge; ca — and; mām — me; api — especially; uddiśya — indicating; nirmalam — without material contamination.
Nārada Muni delivered his instructions both to me, who was within the womb, and to my mother, who was engaged in rendering him service. Because he is naturally extremely kind to the fallen souls, being in a transcendental position, he gave instructions on religion and transcendental knowledge. These instructions were free from all material contamination.
tat tu kālasya dīrghatvāt
strītvān mātus tirodadhe
nādhunāpy ajahāt smṛtiḥ
tat — that (instruction on religion and knowledge); tu — indeed; kālasya — of time; dīrghatvāt — because of the longness; strītvāt — because of being a woman; mātuḥ — of my mother; tirodadhe — disappeared; ṛṣiṇā — by the sage; anugṛhītam — being blessed; mām — me; na — not; adhunā — today; api — even; ajahāt — left; smṛtiḥ — the memory (of Nārada Muni’s instructions).
Because of the long duration of time that has passed and because of her being a woman and therefore less intelligent, my mother has forgotten all those instructions; but the great sage Nārada blessed me, and therefore I could not forget them.
bhavatām api bhūyān me
yadi śraddadhate vacaḥ
vaiśāradī dhīḥ śraddhātaḥ
strī-bālānāṁ ca me yathā
bhavatām — of yourselves; api — also; bhūyāt — it may be; me — of me; yadi — if; śraddadhate — you believe in; vacaḥ — the words; vaiśāradī — of the most expert, or in relation with the Supreme Lord; dhīḥ — intelligence; śraddhātaḥ — because of firm faith; strī — of women; bālānām — of small boys; ca — also; me — of me; yathā — just as.
Prahlāda Mahārāja continued: My dear friends, if you can place your faith in my words, simply by that faith you can also understand transcendental knowledge, just like me, although you are small children. Similarly, a woman can also understand transcendental knowledge and know what is spirit and what is matter.
janmādyāḥ ṣaḍ ime bhāvā
dṛṣṭā dehasya nātmanaḥ
phalānām iva vṛkṣasya
janma-ādyāḥ — beginning with birth; ṣaṭ — the six (birth, existence, growth, transformation, dwindling and at last death); ime — all these; bhāvāḥ — different conditions of the body; dṛṣṭāḥ — seen; dehasya — of the body; na — not; ātmanaḥ — of the soul; phalānām — of the fruits; iva — like; vṛkṣasya — of a tree; kālena — in due course of time; īśvara-mūrtinā — whose form is the ability to transform or control the bodily activities.
Just as the fruits and flowers of a tree in due course of time undergo six changes — birth, existence, growth, transformation, dwindling and then death — the material body, which is obtained by the spirit soul under different circumstances, undergoes similar changes. However, there are no such changes for the spirit soul.
ātmā nityo ’vyayaḥ śuddha
ekaḥ kṣetra-jña āśrayaḥ
avikriyaḥ sva-dṛg hetur
vyāpako ’saṅgy anāvṛtaḥ
etair dvādaśabhir vidvān
ātmano lakṣaṇaiḥ paraiḥ
ahaṁ mamety asad-bhāvaṁ
dehādau mohajaṁ tyajet
ātmā — the spirit soul, the part of the Supreme Personality of Godhead; nityaḥ — without birth or death; avyayaḥ — with no possibility of dwindling; śuddhaḥ — without the material contamination of attachment and detachment; ekaḥ — individual; kṣetra-jñaḥ — who knows and is therefore different from the material body; āśrayaḥ — the original foundation1; avikriyaḥ — not undergoing changes like the body2; sva-dṛk — self-illuminated3; hetuḥ — the cause of all causes; vyāpakaḥ — spreading throughout the body in the form of consciousness; asaṅgī — not depending on the body (free to transmigrate from one body to another); anāvṛtaḥ — not covered by material contamination; etaiḥ — by all these; dvādaśabhiḥ — twelve; vidvān — a person who is not foolish but fully aware of things as they are; ātmanaḥ — of the spirit soul; lakṣaṇaiḥ — symptoms; paraiḥ — transcendental; aham — I (“I am this body”); mama — mine (“everything in relationship with this body is mine”); iti — thus; asat-bhāvam — a false conception of life; deha-ādau — identifying oneself with the material body and then with one’s wife, children, family, community, nation and so on; moha-jam — produced from illusory knowledge; tyajet — must give up.
“Ātmā” refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are all-pervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, “I am this material body, and everything in relationship with this body is mine.”
svarṇaṁ yathā grāvasu hema-kāraḥ
kṣetreṣu yogais tad-abhijña āpnuyāt
kṣetreṣu deheṣu tathātma-yogair
adhyātma-vid brahma-gatiṁ labheta
svarṇam — gold; yathā — just as; grāvasu — in the stones of gold ore; hema-kāraḥ — the expert who knows about gold; kṣetreṣu — in the gold mines; yogaiḥ — by various processes; tat-abhijñaḥ — an expert who can understand where gold is; āpnuyāt — very easily obtains; kṣetreṣu — within the material fields; deheṣu — the human bodies and all the rest of the 8,400,000 different bodily forms; tathā — similarly; ātma-yogaiḥ — by spiritual processes; adhyātma-vit — one who is expert in understanding the distinction between spirit and matter; brahma-gatim — perfection in spiritual life; labheta — may obtain.
An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body.
aṣṭau prakṛtayaḥ proktās
traya eva hi tad-guṇāḥ
pumān ekaḥ samanvayāt
aṣṭau — eight; prakṛtayaḥ — material energies; proktāḥ — it is said; trayaḥ — three; eva — certainly; hi — indeed; tat-guṇāḥ — the modes of material energy; vikārāḥ — transformations; ṣoḍaśa — sixteen; ācāryaiḥ — by the authorities; pumān — the living entity; ekaḥ — one; samanvayāt — from conjunction.
The Lord’s eight separated material energies, the three modes of material nature and the sixteen transformations [the eleven senses and the five gross material elements like earth and water] — within all these, the one spiritual soul exists as the observer. Therefore all the great ācāryas have concluded that the individual soul is conditioned by these material elements.
dehas tu sarva-saṅghāto
jagat tasthur iti dvidhā
atraiva mṛgyaḥ puruṣo
neti netīty atat tyajan
dehaḥ — the body; tu — but; sarva-saṅghātaḥ — the combination of all the twenty-four elements; jagat — seen to be moving; tasthuḥ — and standing in one place; iti — thus; dvidhā — two kinds; atra eva — in this matter; mṛgyaḥ — to be searched for; puruṣaḥ — the living entity, the soul; na — not; iti — thus; na — not; iti — thus; iti — in this way; atat — what is not spirit; tyajan — giving up.
There are two kinds of bodies for every individual soul — a gross body made of five gross elements and a subtle body made of three subtle elements. Within these bodies, however, is the spirit soul. One must find the soul by analysis, saying, “This is not it. This is not it.” Thus one must separate spirit from matter.
anvaya — directly; vyatirekeṇa — and indirectly; vivekena — by mature discrimination; uśatā — purified; ātmanā — with the mind; svarga — creation; sthāna — maintenance; samāmnāyaiḥ — and with destruction; vimṛśadbhiḥ — by those making a serious analysis; asat-varaiḥ — very sober.
Sober and expert persons should search for the spirit soul with minds purified through analytical study in terms of the soul’s connection with and distinction from all things that undergo creation, maintenance and destruction.
buddher jāgaraṇaṁ svapnaḥ
suṣuptir iti vṛttayaḥ
so ’dhyakṣaḥ puruṣaḥ paraḥ
buddheḥ — of the intelligence; jāgaraṇam — the waking or active state of the gross senses; svapnaḥ — dreaming (the activity of the senses without the gross body); suṣuptiḥ — deep sleep or cessation of all activities (although the living entity is the seer); iti — thus; vṛttayaḥ — the various transactions; tāḥ — they; yena — by whom; eva — indeed; anubhūyante — are perceived; saḥ — that; adhyakṣaḥ — overseer (who is different from the activities); puruṣaḥ — the enjoyer; paraḥ — transcendental.
Intelligence can be perceived in three states of activity — wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead.
ebhis tri-varṇaiḥ paryastair
svarūpam ātmano budhyed
gandhair vāyum ivānvayāt
ebhiḥ — by these; tri-varṇaiḥ — composed of the three modes of nature; paryastaiḥ — completely rejected (due to not touching the living force); buddhi — of intelligence; bhedaiḥ — the differentiations; kriyā-udbhavaiḥ — produced from different activities; svarūpam — the constitutional position; ātmanaḥ — of the self; budhyet — one should understand; gandhaiḥ — by the aromas; vāyum — the air; iva — exactly like; anvayāt — from close connection.
As one can understand the presence of the air by the aromas it carries, so, under the guidance of the Supreme Personality of Godhead, one can understand the living soul by these three divisions of intelligence. These three divisions, however, are not the soul; they are constituted of the three modes and are born of activities.
etad dvāro hi saṁsāro
ajñāna-mūlo ’pārtho ’pi
puṁsaḥ svapna ivārpyate
etat — this; dvāraḥ — whose door; hi — indeed; saṁsāraḥ — material existence, in which one suffers threefold miseries; guṇa-karma-nibandhanaḥ — captivation by the three modes of material nature; ajñāna-mūlaḥ — whose root is ignorance; apārthaḥ — without factual meaning; api — even; puṁsaḥ — of the living entity; svapnaḥ — a dream; iva — like; arpyate — is placed.
Through polluted intelligence one is subjected to the modes of nature, and thus one is conditioned by material existence. Like a dreaming state in which one falsely suffers, material existence, which is due to ignorance, must be considered unwanted and temporary.
tasmād bhavadbhiḥ kartavyaṁ
tasmāt — therefore; bhavadbhiḥ — by your good selves; kartavyam — to be done; karmaṇām — of all material activities; tri-guṇa-ātmanām — conditioned by the three modes of material nature; bīja-nirharaṇam — burning of the seed; yogaḥ — the process by which one can be linked with the Supreme; pravāha — of the continuous current in the form of wakefulness, dreaming and deep sleep; uparamaḥ — the cessation; dhiyaḥ — of the intelligence.
Therefore, my dear friends, O sons of the demons, your duty is to take to Kṛṣṇa consciousness, which can burn the seed of fruitive activities artificially created by the modes of material nature and stop the flow of the intelligence in wakefulness, dreaming and deep sleep. In other words, when one takes to Kṛṣṇa consciousness, his ignorance is immediately dissipated.
yad īśvare bhagavati
yathā yair añjasā ratiḥ
tatra — in that connection (getting out of the entanglement of material conditioning); upāya — of processes; sahasrāṇām — of many thousands; ayam — this; bhagavatā uditaḥ — given by the Supreme Personality of Godhead; yat — which; īśvare — to the Lord; bhagavati — the Supreme Personality of Godhead; yathā — as much as; yaiḥ — by which; añjasā — quickly; ratiḥ — attachment with love and affection.
Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops.
śraddhayā tat-kathāyāṁ ca
guru-śuśrūṣayā — by rendering service to the bona fide spiritual master; bhaktyā — with faith and devotion; sarva — all; labdha — of material gains; arpaṇena — by offering (to the guru, or to Kṛṣṇa through the spiritual master); ca — and; saṅgena — by the association; sādhu-bhaktānām — of devotees and saintly persons; īśvara — of the Supreme Personality of Godhead; ārādhanena — by the worship; ca — and; śraddhayā — with great faith; tat-kathāyām — in discourses about the Lord; ca — and; kīrtanaiḥ — by glorifications; guṇa-karmaṇām — of the transcendental qualities and activities of the Lord; tat — His; pāda-amburuha — on the lotus feet; dhyānāt — by meditation; tat — His; liṅga — forms (Deities); īkṣa — observing; arhaṇa-ādibhiḥ — and by worshiping.
One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one’s possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord’s lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the śāstra and guru.
hariḥ sarveṣu bhūteṣu
bhagavān āsta īśvaraḥ
iti bhūtāni manasā
kāmais taiḥ sādhu mānayet
hariḥ — the Supreme Personality of Godhead; sarveṣu — in all; bhūteṣu — living entities; bhagavān — the supreme personality; āste — is situated; īśvaraḥ — the supreme controller; iti — thus; bhūtāni — all living entities; manasā — by such understanding; kāmaiḥ — by desires; taiḥ — those; sādhu mānayet — one should highly esteem.
One should always remember the Supreme Personality of Godhead in His localized representation as the Paramātmā, who is situated in the core of every living entity’s heart. Thus one should offer respect to every living entity according to that living entity’s position or manifestation.
kriyate bhaktir īśvare
yayā saṁlabhyate ratiḥ
evam — thus; nirjita — subdued; ṣaṭ-vargaiḥ — by the six symptoms of the senses (lusty desires, anger, greed, illusion, madness and jealousy); kriyate — is rendered; bhaktiḥ — devotional service; īśvare — unto the supreme controller; vāsudeve — to Lord Vāsudeva; bhagavati — the Supreme Personality of Godhead; yayā — by which; saṁlabhyate — is obtained; ratiḥ — attachment.
By these activities [as mentioned above] one is able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and when thus situated, one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead.
niśamya karmāṇi guṇān atulyān
vīryāṇi līlā-tanubhiḥ kṛtāni
protkaṇṭha udgāyati rauti nṛtyati
niśamya — hearing; karmāṇi — transcendental activities; guṇān — spiritual qualities; atulyān — uncommon (not generally visible in an ordinary person); vīryāṇi — very powerful; līlā-tanubhiḥ — by different pastime forms; kṛtāni — performed; yadā — when; atiharṣa — because of great jubilation; utpulaka — horripilation; aśru — tears in the eyes; gadgadam — faltering voice; protkaṇṭhaḥ — with an open voice; udgāyati — chants very loudly; rauti — cries; nṛtyati — dances.
One who is situated in devotional service is certainly the controller of his senses, and thus he is a liberated person. When such a liberated person, the pure devotee, hears of the transcendental qualities and activities of the Lord’s incarnations for the performance of various pastimes, his hair stands on end on his body, tears fall from his eyes, and in his spiritual realization his voice falters. Sometimes he very openly dances, sometimes he sings loudly, and sometimes he cries. Thus he expresses his transcendental jubilation.
yadā graha-grasta iva kvacid dhasaty
ākrandate dhyāyati vandate janam
muhuḥ śvasan vakti hare jagat-pate
nārāyaṇety ātma-matir gata-trapaḥ
yadā — when; graha-grastaḥ — haunted by a ghost; iva — like; kvacit — sometimes; hasati — laughs; ākrandate — cries loudly (remembering the transcendental qualities of the Lord); dhyāyati — meditates; vandate — offers respects; janam — to all living entities (thinking all of them to be engaged in the service of the Lord); muhuḥ — constantly; śvasan — breathing heavily; vakti — he speaks; hare — O my Lord; jagat-pate — O master of the whole world; nārāyaṇa — O Lord Nārāyaṇa; iti — thus; ātma-matiḥ — fully absorbed in thoughts of the Supreme Lord; gata-trapaḥ — without shame.
When a devotee becomes like a person haunted by a ghost, he laughs and very loudly chants about the qualities of the Lord. Sometimes he sits to perform meditation, and he offers respects to every living entity, considering him a devotee of the Lord. Constantly breathing very heavily, he becomes careless of social etiquette and loudly chants like a madman, “Hare Kṛṣṇa, Hare Kṛṣṇa! O my Lord, O master of the universe!”
tadā pumān mukta-samasta-bandhanas
bhakti-prayogeṇa samety adhokṣajam
tadā — at that time; pumān — the living entity; mukta — liberated; samasta-bandhanaḥ — from all material obstacles on the path of devotional service; tat-bhāva — of the situation of the Supreme Lord’s activities; bhāva — by thinking; anukṛta — made similar; āśaya-ākṛtiḥ — whose mind and body; nirdagdha — completely burned up; bīja — the seed or original cause of material existence; anuśayaḥ — desire; mahīyasā — very powerful; bhakti — of devotional service; prayogeṇa — by the application; sameti — achieves; adhokṣajam — the Supreme Personality of Godhead, who is beyond the reach of the material mind and knowledge.
The devotee is then freed from all material contamination because he constantly thinks of the Lord’s pastimes and because his mind and body have been converted to spiritual qualities. Because of his intense devotional service, his ignorance, material consciousness and all kinds of material desires are completely burnt to ashes. This is the stage at which one can achieve the shelter of the Lord’s lotus feet.
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram
adhokṣaja — with the Supreme Personality of Godhead, who is beyond the reach of the materialistic mind or experimental knowledge; ālambham — being constantly in contact; iha — in this material world; aśubha-ātmanaḥ — whose mind is materially contaminated; śarīriṇaḥ — of a living entity who has accepted a material body; saṁsṛti — of material existence; cakra — the cycle; śātanam — completely stopping; tat — that; brahma-nirvāṇa — connected with the Supreme Brahman, the Absolute Truth; sukham — transcendental happiness; viduḥ — understand; budhāḥ — those who are spiritually advanced; tataḥ — therefore; bhajadhvam — engage in devotional service; hṛdaye — within the core of the heart; hṛt-īśvaram — to the Supreme Personality of Godhead, the Supersoul within the heart.
The real problem of life is the repetition of birth and death, which is like a wheel rolling repeatedly up and down. This wheel, however, completely stops when one is in touch with the Supreme Personality of Godhead. In other words, by the transcendental bliss realized from constant engagement in devotional service, one is completely liberated from material existence. All learned men know this. Therefore, my dear friends, O sons of the asuras, immediately begin meditating upon and worshiping the Supersoul within everyone’s heart.
ko ’ti-prayāso ’sura-bālakā harer
upāsane sve hṛdi chidravat sataḥ
svasyātmanaḥ sakhyur aśeṣa-dehināṁ
sāmānyataḥ kiṁ viṣayopapādanaiḥ
kaḥ — what; ati-prayāsaḥ — difficult endeavor; asura-bālakāḥ — O sons of demons; hareḥ — of the Supreme Personality of Godhead; upāsane — in discharging the devotional service; sve — in one’s own; hṛdi — core of the heart; chidra-vat — just like the space; sataḥ — who always exists; svasya — of one’s self or of the living entity; ātmanaḥ — of the Supersoul; sakhyuḥ — of the well-wishing friend; aśeṣa — unlimited; dehinām — of the embodied souls; sāmānyataḥ — generally; kim — what is the need; viṣaya-upapādanaiḥ — with activities delivering the objects of the senses for sense enjoyment.
O my friends, sons of the asuras, the Supreme Personality of Godhead in His Supersoul feature always exists within the cores of the hearts of all living entities. Indeed, He is the well-wisher and friend of all living entities, and there is no difficulty in worshiping the Lord. Why, then, should people not engage in His devotional service? Why are they so addicted to unnecessarily producing artificial paraphernalia for sense gratification?
rāyaḥ kalatraṁ paśavaḥ sutādayo
gṛhā mahī kuñjara-kośa-bhūtayaḥ
sarve ’rtha-kāmāḥ kṣaṇa-bhaṅgurāyuṣaḥ
kurvanti martyasya kiyat priyaṁ calāḥ
rāyaḥ — wealth; kalatram — one’s wife and feminine friends; paśavaḥ — domestic animals like cows, horses, asses, cats and dogs; suta-ādayaḥ — children and so on; gṛhāḥ — big buildings and residences; mahī — land; kuñjara — elephants; kośa — treasury house; bhūtayaḥ — and other luxuries for sense gratification and material enjoyment; sarve — all; artha — economic development; kāmāḥ — and sense gratification; kṣaṇa-bhaṅgura — perishable in a moment; āyuṣaḥ — of one whose duration of life; kurvanti — effect or bring; martyasya — of one who is destined to die; kiyat — how much; priyam — pleasure; calāḥ — flickering and temporary.
One’s riches, beautiful wife and female friends, one’s sons and daughters, one’s residence, one’s domestic animals like cows, elephants and horses, one’s treasury, economic development and sense gratification — indeed, even the lifetime in which one can enjoy all these material opulences — are certainly temporary and flickering. Since the opportunity of human life is temporary, what benefit can these material opulences give to a sensible man who has understood himself to be eternal?
evaṁ hi lokāḥ kratubhiḥ kṛtā amī
kṣayiṣṇavaḥ sātiśayā na nirmalāḥ
tasmād adṛṣṭa-śruta-dūṣaṇaṁ paraṁ
evam — similarly (as earthly wealth and possessions are impermanent); hi — indeed; lokāḥ — higher planetary systems like heaven, the moon, the sun and Brahmaloka; kratubhiḥ — by performing great sacrifices; kṛtāḥ — achieved; amī — all those; kṣayiṣṇavaḥ — perishable, impermanent; sātiśayāḥ — although more comfortable and pleasing; na — not; nirmalāḥ — pure (free from disturbances); tasmāt — therefore; adṛṣṭa-śruta — never seen or heard; dūṣaṇam — whose fault; param — the Supreme; bhaktyā — with great devotional love; uktayā — as described in the Vedic literature (not mixed with jñāna or karma); īśam — the Supreme Lord; bhajata — worship; ātma-labdhaye — for self-realization.
It is learned from Vedic literature that by performing great sacrifices one may elevate himself to the heavenly planets. However, although life on the heavenly planets is hundreds and thousands of times more comfortable than life on earth, the heavenly planets are not pure [nirmalam], or free from the taint of material existence. The heavenly planets are also temporary, and therefore they are not the goal of life. The Supreme Personality of Godhead, however, has never been seen or heard to possess inebriety. Consequently, for your own benefit and self-realization, you must worship the Lord with great devotion, as described in the revealed scriptures.
yad-artha iha karmāṇi
vidvan-māny asakṛn naraḥ
karoty ato viparyāsam
amoghaṁ vindate phalam
yat — of which; arthe — for the purpose; iha — in this material world; karmāṇi — many activities (in factories, industries, speculation and so on); vidvat — advanced in knowledge; mānī — thinking himself to be; asakṛt — again and again; naraḥ — a person; karoti — performs; ataḥ — from this; viparyāsam — the opposite; amogham — unfailingly; vindate — achieves; phalam — result.
A materialistic person, thinking himself very advanced in intelligence, continually acts for economic development. But again and again, as enunciated in the Vedas, he is frustrated by material activities, either in this life or in the next. Indeed, the results one obtains are inevitably the opposite of those one desires.
saṅkalpa iha karmiṇaḥ
sukhāya — for achieving happiness by a so-called higher standard of life; duḥkha-mokṣāya — for becoming free from misery; saṅkalpaḥ — the determination; iha — in this world; karmiṇaḥ — of the living entity trying for economic development; sadā — always; āpnoti — achieves; īhayā — by activity or ambition; duḥkham — only unhappiness; anīhāyāḥ — and from not desiring economic development; sukha — by happiness; āvṛtaḥ — covered.
In this material world, every materialist desires to achieve happiness and diminish his distress, and therefore he acts accordingly. Actually, however, one is happy as long as one does not endeavor for happiness; as soon as one begins his activities for happiness, his conditions of distress begin.
kāmān kāmayate kāmyair
yad-artham iha pūruṣaḥ
sa vai dehas tu pārakyo
bhaṅguro yāty upaiti ca
kāmān — things for sense gratification; kāmayate — one desires; kāmyaiḥ — by different desirable actions; yat — of which; artham — for the purpose; iha — in this material world; pūruṣaḥ — the living entity; saḥ — that; vai — indeed; dehaḥ — body; tu — but; pārakyaḥ — belongs to others (the dogs, vultures, etc); bhaṅguraḥ — perishable; yāti — goes away; upaiti — embraces the spirit soul; ca — and.
A living entity desires comfort for his body and makes many plans for this purpose, but actually the body is the property of others. Indeed, the perishable body embraces the living entity and then leaves him aside.
kim u vyavahitāpatya-
kim u — what to speak of; vyavahita — separated; apatya — children; dāra — wives; agāra — residences; dhana — wealth; ādayaḥ — and so on; rājya — kingdoms; kośa — treasuries; gaja — big elephants and horses; amātya — ministers; bhṛtya — servants; āptāḥ — relatives; mamatā-āspadāḥ — false seats or abodes of intimate relationship (“mineness”).
Since the body itself is ultimately meant to become stool or earth, what is the meaning of the paraphernalia related to the body, such as wives, residences, wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and ministers? They are also temporary. What more can be said about this?
kim etair ātmanas tucchaiḥ
saha dehena naśvaraiḥ
kim — what is the use; etaiḥ — with all these; ātmanaḥ — for the real self; tucchaiḥ — which are most insignificant; saha — with; dehena — the body; naśvaraiḥ — perishable; anarthaiḥ — unwanted; artha-saṅkāśaiḥ — appearing as if needed; nitya-ānanda — of eternal happiness; rasa — of the nectar; udadheḥ — for the ocean.
All this paraphernalia is very near and dear as long as the body exists, but as soon as the body is destroyed, all things related to the body are also finished. Therefore, actually one has nothing to do with them, but because of ignorance one accepts them as valuable. Compared to the ocean of eternal happiness, they are most insignificant. What is the use of such insignificant relationships for the eternal living being?
nirūpyatām iha svārthaḥ
kiyān deha-bhṛto ’surāḥ
nirūpyatām — let it be ascertained; iha — in this world; sva-arthaḥ — personal benefit; kiyān — how much; deha-bhṛtaḥ — of a living entity who has a material body; asurāḥ — O sons of demons; niṣeka-ādiṣu — beginning from the happiness derived from sex life; avasthāsu — in temporary conditions; kliśyamānasya — of one who is suffering in severe hardships; karmabhiḥ — by his previous material activities.
My dear friends, O sons of the asuras, the living entity receives different types of bodies according to his previous fruitive activities. Thus he is seen to suffer with reference to his particular body in all conditions of life, beginning with his infusion into the womb. Please tell me, therefore, after full consideration, what is the living entity’s actual interest in fruitive activities, which result in hardship and misery?
karmāṇy ārabhate dehī
karmabhis tanute deham
ubhayaṁ tv avivekataḥ
karmāṇi — material fruitive activities; ārabhate — begins; dehī — a living entity who has accepted a particular type of body; dehena — with that body; ātma-anuvartinā — which is received according to his desire and past activities; karmabhiḥ — by such material activities; tanute — he expands; deham — another body; ubhayam — both of them; tu — indeed; avivekataḥ — due to ignorance.
The living entity, who has received his present body because of his past fruitive activity, may end the results of his actions in this life, but this does not mean that he is liberated from bondage to material bodies. The living entity receives one type of body, and by performing actions with that body he creates another. Thus he transmigrates from one body to another, through repeated birth and death, because of his gross ignorance.
tasmād arthāś ca kāmāś ca
dharmāś ca yad-apāśrayāḥ
anīhaṁ harim īśvaram
tasmāt — therefore; arthāḥ — ambitions for economic development; ca — and; kāmāḥ — ambitions for satisfaction of the senses; ca — also; dharmāḥ — duties of religion; ca — and; yat — upon whom; apāśrayāḥ — dependent; bhajata — worship; anīhayā — without desire for them; ātmānam — the Supersoul; anīham — indifferent; harim — the Supreme Personality of Godhead; īśvaram — the Lord.
The four principles of advancement in spiritual life — dharma, artha, kāma and mokṣa — all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord, worship Him, the Supersoul, in devotional service.
sarveṣām api bhūtānāṁ
harir ātmeśvaraḥ priyaḥ
bhūtair mahadbhiḥ sva-kṛtaiḥ
sarveṣām — of all; api — certainly; bhūtānām — living entities; hariḥ — the Lord, who mitigates all the miseries of the living entity; ātmā — the original source of life; īśvaraḥ — the complete controller; priyaḥ — the dear; bhūtaiḥ — by the separated energies, the five material elements; mahadbhiḥ — emanating from the total material energy, the mahat-tattva; sva-kṛtaiḥ — which are manifested by Himself; kṛtānām — created; jīva-saṁjñitaḥ — who is also known as the living entity, since the living entities are expansions of His marginal energy.
The Supreme Personality of Godhead, Hari, is the soul and the Supersoul of all living entities. Every living entity is a manifestation of His energy in terms of the living soul and the material body. Therefore the Lord is the most dear, and He is the supreme controller.
devo ’suro manuṣyo vā
yakṣo gandharva eva vā
svastimān syād yathā vayam
devaḥ — a demigod; asuraḥ — a demon; manuṣyaḥ — a human being; vā — or; yakṣaḥ — a Yakṣa (a member of a demoniac species); gandharvaḥ — a Gandharva; eva — indeed; vā — or; bhajan — rendering service; mukunda-caraṇam — to the lotus feet of Mukunda, Lord Kṛṣṇa, who can give liberation; svasti-mān — full of all auspiciousness; syāt — becomes; yathā — just as; vayam — we (Prahlāda Mahārāja).
If a demigod, demon, human being, Yakṣa, Gandharva or anyone within this universe renders service to the lotus feet of Mukunda, who can deliver liberation, he is actually situated in the most auspicious condition of life, exactly like us [the mahājanas, headed by Prahlāda Mahārāja].
nālaṁ dvijatvaṁ devatvam
na vṛttaṁ na bahu-jñatā
na dānaṁ na tapo nejyā
na śaucaṁ na vratāni ca
prīyate ’malayā bhaktyā
harir anyad viḍambanam
na — not; alam — sufficient; dvijatvam — being a perfect, highly qualified brāhmaṇa; devatvam — being a demigod; ṛṣitvam — being a saintly person; vā — or; asura-ātma-jāḥ — O descendants of asuras; prīṇanāya — for pleasing; mukundasya — of Mukunda, the Supreme Personality of Godhead; na vṛttam — not good conduct; na — not; bahu-jñatā — vast learning; na — neither; dānam — charity; na tapaḥ — no austerity; na — nor; ijyā — worship; na — nor; śaucam — cleanliness; na vratāni — nor execution of great vows; ca — also; prīyate — is satisfied; amalayā — by spotless; bhaktyā — devotional service; hariḥ — the Supreme Lord; anyat — other things; viḍambanam — only show.
My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brāhmaṇas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show.
tato harau bhagavati
bhaktiṁ kuruta dānavāḥ
tataḥ — therefore; harau — unto Lord Hari; bhagavati — the Supreme Personality of Godhead; bhaktim — devotional service; kuruta — execute; dānavāḥ — O my dear friends, O sons of demons; ātma-aupamyena — just as one’s own self; sarvatra — everywhere; sarva-bhūta-ātmani — who is situated as the soul and Supersoul of all living entities; īśvare — unto the Supreme Lord, the controller.
My dear friends, O sons of the demons, in the same favorable way that one sees himself and takes care of himself, take to devotional service to satisfy the Supreme Personality of Godhead, who is present everywhere as the Supersoul of all living entities.
striyaḥ śūdrā vrajaukasaḥ
khagā mṛgāḥ pāpa-jīvāḥ
santi hy acyutatāṁ gatāḥ
daiteyāḥ — O demons; yakṣa-rakṣāṁsi — the living entities known as the Yakṣas and Rākṣasas; striyaḥ — women; śūdrāḥ — the laborer class; vraja-okasaḥ — village cowherd men; khagāḥ — birds; mṛgāḥ — animals; pāpa-jīvāḥ — sinful living entities; santi — can become; hi — certainly; acyutatām — the qualities of Acyuta, the Supreme Lord; gatāḥ — obtained.
O my friends, O sons of demons, everyone, including you (the Yakṣas and Rākṣasas), the unintelligent women, śūdras and cowherd men, the birds, the lower animals and the sinful living entities, can revive his original, eternal spiritual life and exist forever simply by accepting the principles of bhakti-yoga.
etāvān eva loke ’smin
puṁsaḥ svārthaḥ paraḥ smṛtaḥ
yat sarvatra tad-īkṣaṇam
etāvān — this much; eva — certainly; loke asmin — in this material world; puṁsaḥ — of the living entity; sva-arthaḥ — the real self-interest; paraḥ — transcendental; smṛtaḥ — regarded; ekānta-bhaktiḥ — unalloyed devotional service; govinde — to Govinda; yat — which; sarvatra — everywhere; tat-īkṣaṇam — seeing the relationship with Govinda, Kṛṣṇa.
In this material world, to render service to the lotus feet of Govinda, the cause of all causes, and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of human life, as explained by all the revealed scriptures.