Śrīmad Bhāgavatam |Canto 7 Chapter 8
Lord Nṛsiṁhadeva Slays the King of the Demons
atha daitya-sutāḥ sarve
śrī-nāradaḥ uvāca — Śrī Nārada Muni said; atha — thereupon; daitya-sutāḥ — the sons of the demons (the class friends of Prahlāda Mahārāja); sarve — all; śrutvā — hearing; tat — by him (Prahlāda); anuvarṇitam — the statements about devotional life; jagṛhuḥ — accepted; niravadyatvāt — due to the supreme utility of that instruction; na — not; eva — indeed; guru-anuśikṣitam — that which was taught by their teachers.
Nārada Muni continued: All the sons of the demons appreciated the transcendental instructions of Prahlāda Mahārāja and took them very seriously. They rejected the materialistic instructions given by their teachers, Ṣaṇḍa and Amarka.
ālakṣya bhītas tvarito
rājña āvedayad yathā
atha — thereupon; ācārya-sutaḥ — the son of Śukrācārya; teṣām — of them (the sons of the demons); buddhim — the intelligence; ekānta-saṁsthitām — fixed in one subject matter, devotional service; ālakṣya — realizing or seeing practically; bhītaḥ — being afraid; tvaritaḥ — as soon as possible; rājñe — unto the King (Hiraṇyakaśipu); āvedayat — submitted; yathā — fittingly.
When Ṣaṇḍa and Amarka, the sons of Śukrācārya, observed that all the students, the sons of the demons, were becoming advanced in Kṛṣṇa consciousness because of the association of Prahlāda Mahārāja, they were afraid. They approached the King of the demons and described the situation as it was.
putraṁ hantuṁ mano dadhe
kṣiptvā paruṣayā vācā
sarpaḥ padāhata iva
kopa-āveśa — by a very angry mood; calat — trembling; gātraḥ — the whole body; putram — his son; hantum — to kill; manaḥ — mind; dadhe — fixed; kṣiptvā — rebuking; paruṣayā — with very harsh; vācā — words; prahrādam — Prahlāda Mahārāja; a-tat-arhaṇam — not fit to be chastised (due to his noble character and tender age); āha — said; īkṣamāṇaḥ — looking at him in anger; pāpena — because of his sinful activities; tiraścīnena — crooked; cakṣuṣā — with eyes; praśraya-avanatam — very gentle and mild; dāntam — very restrained; baddha-añjalim — having folded hands; avasthitam — situated; sarpaḥ — a snake; pada-āhataḥ — being trampled by the foot; iva — like; śvasan — hissing; prakṛti — by nature; dāruṇaḥ — very evil.
When Hiraṇyakaśipu understood the entire situation, he was extremely angry, so much so that his body trembled. Thus he finally decided to kill his son Prahlāda. Hiraṇyakaśipu was by nature very cruel, and feeling insulted, he began hissing like a snake trampled upon by someone’s foot. His son Prahlāda was peaceful, mild and gentle, his senses were under control, and he stood before Hiraṇyakaśipu with folded hands. According to Prahlāda’s age and behavior, he was not to be chastised. Yet with staring, crooked eyes, Hiraṇyakaśipu rebuked him with the following harsh words.
he durvinīta mandātman
neṣye tvādya yama-kṣayam
śrī-hiraṇyakaśipuḥ uvāca — the blessed Hiraṇyakaśipu said; he — O; durvinīta — most impudent; manda-ātman — O stupid fool; kula-bheda-kara — who are bringing about a disruption in the family; adhama — O lowest of mankind; stabdham — most obstinate; mat-śāsana — from my ruling; udvṛttam — going astray; neṣye — I shall bring; tvā — you; adya — today; yama-kṣayam — to the place of Yamarāja, the superintendent of death.
Hiraṇyakaśipu said: O most impudent, most unintelligent disruptor of the family, O lowest of mankind, you have violated my power to rule you, and therefore you are an obstinate fool. Today I shall send you to the place of Yamarāja.
kruddhasya yasya kampante
trayo lokāḥ saheśvarāḥ
tasya me ’bhītavan mūḍha
śāsanaṁ kiṁ balo ’tyagāḥ
kruddhasya — when angered; yasya — he who; kampante — tremble; trayaḥ lokāḥ — the three worlds; saha-īśvarāḥ — with their leaders; tasya — of that; me — of me (Hiraṇyakaśipu); abhīta-vat — without fear; mūḍha — rascal; śāsanam — ruling order; kim — what; balaḥ — strength; atyagāḥ — have overstepped.
My son Prahlāda, you rascal, you know that when I am angry all the planets of the three worlds tremble, along with their chief rulers. By whose power has a rascal like you become so impudent that you appear fearless and overstep my power to rule you?
na kevalaṁ me bhavataś ca rājan
sa vai balaṁ balināṁ cāpareṣām
pare ’vare ’mī sthira-jaṅgamā ye
brahmādayo yena vaśaṁ praṇītāḥ
śrī-prahrādaḥ uvāca — Prahlāda Mahārāja replied; na — not; kevalam — only; me — of me; bhavataḥ — of yourself; ca — and; rājan — O great King; saḥ — he; vai — indeed; balam — strength; balinām — of the strong; ca — and; apareṣām — of others; pare — exalted; avare — subordinate; amī — those; sthira-jaṅgamāḥ — moving or nonmoving living entities; ye — who; brahma-ādayaḥ — beginning from Lord Brahmā; yena — by whom; vaśam — under control; praṇītāḥ — brought.
Prahlāda Mahārāja said: My dear King, the source of my strength, of which you are asking, is also the source of yours. Indeed, the original source of all kinds of strength is one. He is not only your strength or mine, but the only strength for everyone. Without Him, no one can get any strength. Whether moving or not moving, superior or inferior, everyone, including Lord Brahmā, is controlled by the strength of the Supreme Personality of Godhead.
sa īśvaraḥ kāla urukramo ’sāv
ojaḥ sahaḥ sattva-balendriyātmā
sa eva viśvaṁ paramaḥ sva-śaktibhiḥ
sṛjaty avaty atti guṇa-trayeśaḥ
saḥ — He (the Supreme Personality of Godhead); īśvaraḥ — the supreme controller; kālaḥ — the time factor; urukramaḥ — the Lord, whose every action is uncommon; asau — that one; ojaḥ — the strength of the senses; sahaḥ — the strength of the mind; sattva — steadiness; bala — bodily strength; indriya — and of the senses themselves; ātmā — the very self; saḥ — He; eva — indeed; viśvam — the whole universe; paramaḥ — the supreme; sva-śaktibhiḥ — by His multifarious transcendental potencies; sṛjati — creates; avati — maintains; atti — winds up; guṇa-traya-īśaḥ — the master of the material modes.
The Supreme Personality of Godhead, who is the supreme controller and time factor, is the power of the senses, the power of the mind, the power of the body, and the vital force of the senses. His influence is unlimited. He is the best of all living entities, the controller of the three modes of material nature. By His own power, He creates this cosmic manifestation, maintains it and annihilates it also.
jahy āsuraṁ bhāvam imaṁ tvam ātmanaḥ
samaṁ mano dhatsva na santi vidviṣaḥ
ṛte ’jitād ātmana utpathe sthitāt
tad dhi hy anantasya mahat samarhaṇam
jahi — just give up; āsuram — demoniac; bhāvam — tendency; imam — this; tvam — you (my dear father); ātmanaḥ — of yourself; samam — equal; manaḥ — the mind; dhatsva — make; na — not; santi — are; vidviṣaḥ — enemies; ṛte — except; ajitāt — uncontrolled; ātmanaḥ — the mind; utpathe — on the mistaken path of undesirable tendencies; sthitāt — being situated; tat hi — that (mentality); hi — indeed; anantasya — of the unlimited Lord; mahat — the best; samarhaṇam — method of worship.
Prahlāda Mahārāja continued: My dear father, please give up your demoniac mentality. Do not discriminate in your heart between enemies and friends; make your mind equipoised toward everyone. Except for the uncontrolled and misguided mind, there is no enemy within this world. When one sees everyone on the platform of equality, one then comes to the position of worshiping the Lord perfectly.
dasyūn purā ṣaṇ na vijitya lumpato
manyanta eke sva-jitā diśo daśa
jitātmano jñasya samasya dehināṁ
sādhoḥ sva-moha-prabhavāḥ kutaḥ pare
dasyūn — plunderers; purā — in the beginning; ṣaṭ — six; na — not; vijitya — conquering; lumpataḥ — stealing all one’s possessions; manyante — consider; eke — some; sva-jitāḥ — conquered; diśaḥ daśa — the ten directions; jita-ātmanaḥ — one who has conquered the senses; jñasya — learned; samasya — equipoised; dehinām — to all living entities; sādhoḥ — of such a saintly person; sva-moha-prabhavāḥ — created by one’s own illusion; kutaḥ — where; pare — enemies or opposing elements.
In former times there were many fools like you who did not conquer the six enemies that steal away the wealth of the body. These fools were very proud, thinking, “I have conquered all enemies in all the ten directions.” But if a person is victorious over the six enemies and is equipoised toward all living entities, for him there are no enemies. Enemies are merely imagined by one in ignorance.
vyaktaṁ tvaṁ martu-kāmo ’si
yo ’timātraṁ vikatthase
mumūrṣūṇāṁ hi mandātman
nanu syur viklavā giraḥ
śrī-hiraṇyakaśipuḥ uvāca — the blessed Hiraṇyakaśipu said; vyaktam — evidently; tvam — you; martu-kāmaḥ — desirous of death; asi — are; yaḥ — one who; atimātram — without limit; vikatthase — are boasting (as if you had conquered your senses whereas your father could not do so); mumūrṣūṇām — of persons who are about to meet immediate death; hi — indeed; manda-ātman — O unintelligent rascal; nanu — certainly; syuḥ — become; viklavāḥ — confused; giraḥ — the words.
Hiraṇyakaśipu replied: You rascal, you are trying to minimize my value, as if you were better than me at controlling the senses. This is over-intelligent. I can therefore understand that you desire to die at my hands, for this kind of nonsensical talk is indulged in by those about to die.
yas tvayā manda-bhāgyokto
kvāsau yadi sa sarvatra
kasmāt stambhe na dṛśyate
yaḥ — the one who; tvayā — by you; manda-bhāgya — O unfortunate one; uktaḥ — described; mat-anyaḥ — besides me; jagat-īśvaraḥ — the supreme controller of the universe; kva — where; asau — that one; yadi — if; saḥ — He; sarvatra — everywhere (all-pervading); kasmāt — why; stambhe — in the pillar before me; na dṛśyate — not seen.
O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?
so ’haṁ vikatthamānasya
śiraḥ kāyād dharāmi te
gopāyeta haris tvādya
yas te śaraṇam īpsitam
saḥ — he; aham — I; vikatthamānasya — who are speaking such nonsense; śiraḥ — the head; kāyāt — from the body; harāmi — I shall take away; te — of you; gopāyeta — let Him protect; hariḥ — the Supreme Personality of Godhead; tvā — you; adya — now; yaḥ — He who; te — your; śaraṇam — protector; īpsitam — desired.
Because you are speaking so much nonsense, I shall now sever your head from your body. Now let me see your most worshipable God come to protect you. I want to see it.
evaṁ duruktair muhur ardayan ruṣā
sutaṁ mahā-bhāgavataṁ mahāsuraḥ
khaḍgaṁ pragṛhyotpatito varāsanāt
stambhaṁ tatāḍātibalaḥ sva-muṣṭinā
evam — thus; duruktaiḥ — by harsh words; muhuḥ — constantly; ardayan — chastising; ruṣā — with unnecessary anger; sutam — his son; mahā-bhāgavatam — who was a most exalted devotee; mahā-asuraḥ — Hiraṇyakaśipu, the great demon; khaḍgam — sword; pragṛhya — taking up; utpatitaḥ — having gotten up; vara-āsanāt — from his exalted throne; stambham — the column; tatāḍa — struck; ati-balaḥ — very strong; sva-muṣṭinā — by his fist.
Being obsessed with anger, Hiraṇyakaśipu, who was very great in bodily strength, thus chastised his exalted devotee-son Prahlāda with harsh words. Cursing him again and again, Hiraṇyakaśipu took up his sword, got up from his royal throne, and with great anger struck his fist against the column.
tadaiva tasmin ninado ’tibhīṣaṇo
babhūva yenāṇḍa-kaṭāham asphuṭat
yaṁ vai sva-dhiṣṇyopagataṁ tv ajādayaḥ
śrutvā sva-dhāmātyayam aṅga menire
tadā — at that time; eva — just; tasmin — within (the pillar); ninadaḥ — a sound; ati-bhīṣaṇaḥ — very fearful; babhūva — there was; yena — by which; aṇḍa-kaṭāham — the covering of the universe; asphuṭat — appeared to crack; yam — which; vai — indeed; sva-dhiṣṇya-upagatam — reaching their respective abodes; tu — but; aja-ādayaḥ — the demigods, headed by Lord Brahmā; śrutvā — hearing; sva-dhāma-atyayam — the destruction of their abodes; aṅga — my dear Yudhiṣṭhira; menire — thought.
Then from within the pillar came a fearful sound, which appeared to crack the covering of the universe. O my dear Yudhiṣṭhira, this sound reached even the abodes of the demigods like Lord Brahmā, and when the demigods heard it, they thought, “Oh, now our planets are being destroyed!”
sa vikraman putra-vadhepsur ojasā
niśamya nirhrādam apūrvam adbhutam
antaḥ-sabhāyāṁ na dadarśa tat-padaṁ
vitatrasur yena surāri-yūtha-pāḥ
saḥ — he (Hiraṇyakaśipu); vikraman — exhibiting his prowess; putra-vadha-īpsuḥ — desirous of killing his own son; ojasā — with great strength; niśamya — hearing; nirhrādam — the fierce sound; apūrvam — never heard before; adbhutam — very wonderful; antaḥ-sabhāyām — within the jurisdiction of the great assembly; na — not; dadarśa — saw; tat-padam — the source of that tumultuous sound; vitatrasuḥ — became afraid; yena — by which sound; sura-ari-yūtha-pāḥ — the other leaders of the demons (not only Hiraṇyakaśipu).
While showing his extraordinary prowess, Hiraṇyakaśipu, who desired to kill his own son, heard that wonderful, tumultuous sound, which had never before been heard. Upon hearing the sound, the other leaders of the demons were afraid. None of them could find the origin of that sound in the assembly.
satyaṁ vidhātuṁ nija-bhṛtya-bhāṣitaṁ
vyāptiṁ ca bhūteṣv akhileṣu cātmanaḥ
stambhe sabhāyāṁ na mṛgaṁ na mānuṣam
satyam — true; vidhātum — to prove; nija-bhṛtya-bhāṣitam — the words of His own servant (Prahlāda Mahārāja, who had said that his Lord is present everywhere); vyāptim — the pervasion; ca — and; bhūteṣu — among the living entities and elements; akhileṣu — all; ca — also; ātmanaḥ — of Himself; adṛśyata — was seen; ati — very; adbhuta — wonderful; rūpam — form; udvahan — taking; stambhe — in the pillar; sabhāyām — within the assembly; na — not; mṛgam — an animal; na — nor; mānuṣam — a human being.
To prove that the statement of His servant Prahlāda Mahārāja was substantial — in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall — the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus the Lord appeared in His wonderful form in the assembly hall.
sa sattvam enaṁ parito vipaśyan
stambhasya madhyād anunirjihānam
nāyaṁ mṛgo nāpi naro vicitram
aho kim etan nṛ-mṛgendra-rūpam
saḥ — he (Hiraṇyakaśipu, the King of the Daityas); sattvam — living being; enam — that; paritaḥ — all around; vipaśyan — looking; stambhasya — of the pillar; madhyāt — from the midst; anunirjihānam — having come out; na — not; ayam — this; mṛgaḥ — animal; na — not; api — indeed; naraḥ — human being; vicitram — very wonderful; aho — alas; kim — what; etat — this; nṛ-mṛga-indra-rūpam — the form of both a man and the king of the beasts, the lion.
While Hiraṇyakaśipu looked all around to find the source of the sound, that wonderful form of the Lord, which could not be ascertained to be either a man or a lion, emerged from the pillar. In amazement, Hiraṇyakaśipu wondered, “What is this creature that is half man and half lion?”
mīmāṁsamānasya samutthito ’grato
nṛsiṁha-rūpas tad alaṁ bhayānakam
divi-spṛśat kāyam adīrgha-pīvara-
candrāṁśu-gauraiś churitaṁ tanūruhair
viṣvag bhujānīka-śataṁ nakhāyudham
mīmāṁsamānasya — of Hiraṇyakaśipu, who was contemplating the wonderful form of the Lord; samutthitaḥ — appeared; agrataḥ — in front; nṛsiṁha-rūpaḥ — the form of Nṛsiṁhadeva (half lion and half man); tat — that; alam — extraordinarily; bhayānakam — very fearful; pratapta — like molten; cāmīkara — gold; caṇḍa-locanam — having fierce eyes; sphurat — flashing; saṭā-keśara — by His mane; jṛmbhita-ānanam — whose face was expanded; karāla — deadly; daṁṣṭram — with a set of teeth; karavāla-cañcala — waving like a sharp sword; kṣura-anta — and as sharp as a razor; jihvam — whose tongue; bhrukuṭī-mukha — due to His frowning face; ulbaṇam — dreadful; stabdha — motionless; ūrdhva — extending upward; karṇam — whose ears; giri-kandara — like the caves of a mountain; adbhuta — very wonderful; vyāttāsya — with a widely opened mouth; nāsam — and nostrils; hanu-bheda-bhīṣaṇam — causing fear due to the separation of the jaws; divi-spṛśat — touching the sky; kāyam — whose body; adīrgha — short; pīvara — fat; grīva — neck; uru — broad; vakṣaḥ-sthalam — chest; alpa — small; madhyamam — middle portion of the body; candra-aṁśu — like the rays of the moon; gauraiḥ — whitish; churitam — covered; tanūruhaiḥ — with hairs; viṣvak — in all directions; bhuja — of arms; anīka-śatam — with a hundred rows; nakha — having nails; āyudham — as fatal weapons; durāsadam — very difficult to conquer; sarva — all; nija — personal; itara — and other; āyudha — of weapons; praveka — by use of the best; vidrāvita — caused to run; daitya — by whom the demons; dānavam — and the rogues (atheists).
Hiraṇyakaśipu studied the form of the Lord, trying to decide who the form of Nṛsiṁhadeva standing before him was. The Lord’s form was extremely fearsome because of His angry eyes, which resembled molten gold; His shining mane, which expanded the dimensions of His fearful face; His deadly teeth; and His razor-sharp tongue, which moved about like a dueling sword. His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain. His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled flanks of soldiers, spread in all directions as He killed the demons, rogues and atheists with His conchshell, disc, club, lotus and other natural weapons.
prāyeṇa me ’yaṁ hariṇorumāyinā
vadhaḥ smṛto ’nena samudyatena kim
evaṁ bruvaṁs tv abhyapatad gadāyudho
nadan nṛsiṁhaṁ prati daitya-kuñjaraḥ
prāyeṇa — probably; me — of me; ayam — this; hariṇā — by the Supreme Lord; uru-māyinā — who possesses the great mystic power; vadhaḥ — the death; smṛtaḥ — planned; anena — with this; samudyatena — endeavor; kim — what use; evam — in this way; bruvan — murmuring; tu — indeed; abhyapatat — attacked; gadā-āyudhaḥ — armed with his weapon, the club; nadan — loudly roaring; nṛ-siṁham — the Lord, appearing in the form of half lion and half man; prati — toward; daitya-kuñjaraḥ — Hiraṇyakaśipu, who was like an elephant.
Hiraṇyakaśipu murmured to himself, “Lord Viṣṇu, who possesses great mystic power, has made this plan to kill me, but what is the use of such an attempt? Who can fight with me?” Thinking like this and taking up his club, Hiraṇyakaśipu attacked the Lord like an elephant.
alakṣito ’gnau patitaḥ pataṅgamo
yathā nṛsiṁhaujasi so ’suras tadā
na tad vicitraṁ khalu sattva-dhāmani
sva-tejasā yo nu purāpibat tamaḥ
alakṣitaḥ — invisible; agnau — in the fire; patitaḥ — fallen; pataṅgamaḥ — an insect; yathā — just as; nṛsiṁha — of Lord Nṛsiṁhadeva; ojasi — in the effulgence; saḥ — he; asuraḥ — Hiraṇyakaśipu; tadā — at that time; na — not; tat — that; vicitram — wonderful; khalu — indeed; sattva-dhāmani — in the Supreme Personality of Godhead, who is situated in pure goodness; sva-tejasā — by His own effulgence; yaḥ — He who (the Lord); nu — indeed; purā — formerly; apibat — swallowed up; tamaḥ — the darkness within the material creation.
Just as a small insect falls forcefully into a fire and the insignificant creature becomes invisible, when Hiraṇyakaśipu attacked the Lord, who was full of effulgence, Hiraṇyakaśipu became invisible. This is not at all astonishing, for the Lord is always situated in pure goodness. Formerly, during creation, He entered the dark universe and illuminated it by His spiritual effulgence.
tato ’bhipadyābhyahanan mahāsuro
ruṣā nṛsiṁhaṁ gadayoruvegayā
taṁ vikramantaṁ sagadaṁ gadādharo
mahoragaṁ tārkṣya-suto yathāgrahīt
tataḥ — thereafter; abhipadya — attacking; abhyahanat — struck; mahā-asuraḥ — the great demon (Hiraṇyakaśipu); ruṣā — with anger; nṛsiṁham — Lord Nṛsiṁhadeva; gadayā — by his club; uru-vegayā — moving with great force; tam — him (Hiraṇyakaśipu); vikramantam — showing his prowess; sa-gadam — with his club; gadā-dharaḥ — Lord Nṛsiṁhadeva, who also holds a club in His hand; mahā-uragam — a great snake; tārkṣya-sutaḥ — Garuḍa, the son of Tārkṣya; yathā — just as; agrahīt — captured.
Thereafter, the great demon Hiraṇyakaśipu, who was extremely angry, swiftly attacked Nṛsiṁhadeva with his club and began to beat Him. Lord Nṛsiṁhadeva, however, captured the great demon, along with his club, just as Garuḍa might capture a great snake.
sa tasya hastotkalitas tadāsuro
vikrīḍato yadvad ahir garutmataḥ
asādhv amanyanta hṛtaukaso ’marā
ghana-cchadā bhārata sarva-dhiṣṇya-pāḥ
saḥ — he (Hiraṇyakaśipu); tasya — of Him (Lord Nṛsiṁhadeva); hasta — from the hands; utkalitaḥ — slipped; tadā — at that time; asuraḥ — the King of the demons, Hiraṇyakaśipu; vikrīḍataḥ — playing; yadvat — exactly like; ahiḥ — a snake; garutmataḥ — of Garuḍa; asādhu — not very good; amanyanta — considered; hṛta-okasaḥ — whose abodes were taken by Hiraṇyakaśipu; amarāḥ — the demigods; ghana-cchadāḥ — situated behind a cover of clouds; bhārata — O great son of Bharata; sarva-dhiṣṇya-pāḥ — the rulers of the heavenly planets.
O Yudhiṣṭhira, O great son of Bharata, when Lord Nṛsiṁhadeva gave Hiraṇyakaśipu a chance to slip from His hand, just as Garuḍa sometimes plays with a snake and lets it slip from his mouth, the demigods, who had lost their abodes and who were hiding behind the clouds for fear of the demon, did not consider that incident very good. Indeed, they were perturbed.
taṁ manyamāno nija-vīrya-śaṅkitaṁ
yad dhasta-mukto nṛhariṁ mahāsuraḥ
punas tam āsajjata khaḍga-carmaṇī
pragṛhya vegena gata-śramo mṛdhe
tam — Him (Lord Nṛsiṁhadeva); manyamānaḥ — thinking; nija-vīrya-śaṅkitam — afraid of his prowess; yat — because; hasta-muktaḥ — freed from the clutches of the Lord; nṛ-harim — Lord Nṛsiṁhadeva; mahā-asuraḥ — the great demon; punaḥ — again; tam — Him; āsajjata — attacked; khaḍga-carmaṇī — his sword and shield; pragṛhya — taking up; vegena — with great force; gata-śramaḥ — his fatigue having gone; mṛdhe — in the battle.
When Hiraṇyakaśipu was freed from the hands of Nṛsiṁhadeva, he falsely thought that the Lord was afraid of his prowess. Therefore, after taking a little rest from the fight, he took up his sword and shield and again attacked the Lord with great force.
taṁ śyena-vegaṁ śata-candra-vartmabhiś
carantam acchidram upary-adho hariḥ
kṛtvāṭṭa-hāsaṁ kharam utsvanolbaṇaṁ
nimīlitākṣaṁ jagṛhe mahā-javaḥ
tam — him (Hiraṇyakaśipu); śyena-vegam — possessing the speed of a hawk; śata-candra-vartmabhiḥ — by the maneuvers of his sword and his shield, which was marked with a hundred moonlike spots; carantam — moving; acchidram — without any weak spot; upari-adhaḥ — up and down; hariḥ — the Supreme Personality of Godhead; kṛtvā — making; aṭṭa-hāsam — loud laughter; kharam — extremely shrill; utsvana-ulbaṇam — very fearful due to its great sound; nimīlita — closed; akṣam — eyes; jagṛhe — captured; mahā-javaḥ — the greatly powerful Lord.
Making a loud, shrill sound of laughter, the Supreme Personality of Godhead, Nārāyaṇa, who is extremely strong and powerful, captured Hiraṇyakaśipu, who was protecting himself with his sword and shield, leaving no gaps open. With the speed of a hawk, Hiraṇyakaśipu moved sometimes in the sky and sometimes on the earth, his eyes closed because of fear of Nṛsiṁhadeva’s laughter.
viṣvak sphurantaṁ grahaṇāturaṁ harir
vyālo yathākhuṁ kuliśākṣata-tvacam
dvāry ūrum āpatya dadāra līlayā
nakhair yathāhiṁ garuḍo mahā-viṣam
viṣvak — all around; sphurantam — moving his limbs; grahaṇa-āturam — afflicted because of being captured; hariḥ — the Supreme Personality of Godhead, Nṛsiṁhadeva; vyālaḥ — a snake; yathā — just as; ākhum — a mouse; kuliśa-akṣata — not cut even by the thunderbolt thrown by Indra; tvacam — whose skin; dvāri — on the threshold of the door; ūrum — on His thigh; āpatya — placing; dadāra — pierced; līlayā — very easily; nakhaiḥ — with the nails; yathā — just as; ahim — a snake; garuḍaḥ — Garuḍa, the carrier of Lord Viṣṇu; mahā-viṣam — very venomous.
As a snake captures a mouse or Garuḍa captures a very venomous snake, Lord Nṛsiṁhadeva captured Hiraṇyakaśipu, who could not be pierced even by the thunderbolt of King Indra. As Hiraṇyakaśipu moved his limbs here, there and all around, very much afflicted at being captured, Lord Nṛsiṁhadeva placed the demon on His lap, supporting him with His thighs, and in the doorway of the assembly hall the Lord very easily tore the demon to pieces with the nails of His hand.
vyāttānanāntaṁ vilihan sva-jihvayā
yathāntra-mālī dvipa-hatyayā hariḥ
saṁrambha — because of great anger; duṣprekṣya — very difficult to look at; karāla — very fearful; locanaḥ — eyes; vyātta — expanded; ānana-antam — the edge of the mouth; vilihan — licking; sva-jihvayā — with His tongue; asṛk-lava — with spots of blood; ākta — smeared; aruṇa — reddish; keśara — mane; ānanaḥ — and face; yathā — just as; antra-mālī — decorated with a garland of intestines; dvipa-hatyayā — by the killing of an elephant; hariḥ — the lion.
Lord Nṛsiṁhadeva’s mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Nṛsiṁhadeva, decorated with a garland of intestines taken from Hiraṇyakaśipu’s abdomen, resembled a lion that has just killed an elephant.
visṛjya tasyānucarān udāyudhān
ahan samastān nakha-śastra-pāṇibhir
dordaṇḍa-yūtho ’nupathān sahasraśaḥ
nakha-aṅkura — by the pointed nails; utpāṭita — torn out; hṛt-saroruham — whose heart, which was like a lotus flower; visṛjya — leaving aside; tasya — of him; anucarān — the followers (soldiers and bodyguards); udāyudhān — having raised weapons; ahan — He killed; samastān — all; nakha-śastra-pāṇibhiḥ — with His nails and other weapons in His hands; dordaṇḍa-yūthaḥ — having unlimited arms; anupathān — the attendants of Hiraṇyakaśipu; sahasraśaḥ — by thousands.
The Supreme Personality of Godhead, who had many, many arms, first uprooted Hiraṇyakaśipu’s heart and then threw him aside and turned toward the demon’s soldiers. These soldiers had come in thousands to fight with Him with raised weapons and were very faithful followers of Hiraṇyakaśipu, but Lord Nṛsiṁhadeva killed all of them merely with the ends of His nails.
saṭāvadhūtā jaladāḥ parāpatan
grahāś ca tad-dṛṣṭi-vimuṣṭa-rociṣaḥ
ambhodhayaḥ śvāsa-hatā vicukṣubhur
nirhrāda-bhītā digibhā vicukruśuḥ
saṭā — by the hair on Lord Nṛsiṁhadeva’s head; avadhūtāḥ — shaken; jaladāḥ — the clouds; parāpatan — scattered; grahāḥ — the luminous planets; ca — and; tat-dṛṣṭi — by His glaring glance; vimuṣṭa — taken away; rociṣaḥ — whose effulgence; ambhodhayaḥ — the water of the oceans and seas; śvāsa-hatāḥ — being struck by Lord Nṛsiṁhadeva’s breathing; vicukṣubhuḥ — became turbulent; nirhrāda-bhītāḥ — frightened by Nṛsiṁhadeva’s roaring; digibhāḥ — all the elephants guarding the quarters; vicukruśuḥ — cried out.
The hair on Nṛsiṁhadeva’s head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.
protsarpata kṣmā ca padābhipīḍitā
śailāḥ samutpetur amuṣya raṁhasā
tat-tejasā khaṁ kakubho na rejire
dyauḥ — outer space; tat-saṭā — by His hair; utkṣipta — thrown up; vimāna-saṅkulā — filled with airplanes; protsarpata — slipped out of place; kṣmā — the planet earth; ca — also; pada-abhipīḍitā — distressed due to the heavy weight of the lotus feet of the Lord; śailāḥ — the hills and mountains; samutpetuḥ — sprang up; amuṣya — of that one (the Lord); raṁhasā — due to the intolerable force; tat-tejasā — by His effulgence; kham — the sky; kakubhaḥ — the ten directions; na rejire — did not shine.
Airplanes were thrown into outer space and the upper planetary system by the hair on Nṛsiṁhadeva’s head. Because of the pressure of the Lord’s lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord’s bodily effulgence, both the sky and all directions diminished in their natural illumination.
tataḥ sabhāyām upaviṣṭam uttame
nṛpāsane sambhṛta-tejasaṁ vibhum
pracaṇḍa-vaktraṁ na babhāja kaścana
tataḥ — thereafter; sabhāyām — in the assembly house; upaviṣṭam — seated; uttame — on the best; nṛpa-āsane — throne (upon which King Hiraṇyakaśipu used to sit); sambhṛta-tejasam — in full effulgence; vibhum — the Supreme Lord; alakṣita-dvairatham — whose challenger or enemy was not seen; ati — very much; amarṣaṇam — fearsome (due to His anger); pracaṇḍa — terrible; vaktram — face; na — not; babhāja — worshiped; kaścana — anyone.
Manifesting a full effulgence and a fearsome countenance, Lord Nṛsiṁha, being very angry and finding no contestant to face His power and opulence, then sat down in the assembly hall on the excellent throne of the king. Because of fear and obedience, no one could come forward to serve the Lord directly.
tam ādi-daityaṁ hariṇā hataṁ mṛdhe
prasūna-varṣair vavṛṣuḥ sura-striyaḥ
niśāmya — hearing; loka-traya — of the three worlds; mastaka-jvaram — the headache; tam — him; ādi — the original; daityam — demon; hariṇā — by the Supreme Personality of Godhead; hatam — killed; mṛdhe — in battle; praharṣa-vega — by an outburst of ecstasy; utkalita-ānanāḥ — whose faces blossomed; muhuḥ — again and again; prasūna-varṣaiḥ — with showers of flowers; vavṛṣuḥ — rained; sura-striyaḥ — the wives of the demigods.
Hiraṇyakaśipu had been exactly like a fever of meningitis in the head of the three worlds. Thus when the wives of the demigods in the heavenly planets saw that the great demon had been killed by the personal hands of the Supreme Personality of Godhead, their faces blossomed in great joy. The wives of the demigods again and again showered flowers from heaven upon Lord Nṛsiṁhadeva like rain.
tadā vimānāvalibhir nabhastalaṁ
didṛkṣatāṁ saṅkulam āsa nākinām
surānakā dundubhayo ’tha jaghnire
gandharva-mukhyā nanṛtur jaguḥ striyaḥ
tadā — at that time; vimāna-āvalibhiḥ — with different types of airplanes; nabhastalam — the sky; didṛkṣatām — desirous of seeing; saṅkulam — crowded; āsa — became; nākinām — of the demigods; sura-ānakāḥ — the drums of the demigods; dundubhayaḥ — the kettledrums; atha — as well; jaghnire — were sounded; gandharva-mukhyāḥ — the chiefs of Gandharvaloka; nanṛtuḥ — began to dance; jaguḥ — sang; striyaḥ — heavenly society women.
At that time, the airplanes of the demigods, who desired to see the activities of the Supreme Lord, Nārāyaṇa, crowded the sky. The demigods began beating drums and kettledrums, and upon hearing them the angelic women began to dance, while the chiefs of the Gandharvas sang sweetly.
ṛṣayaḥ pitaraḥ siddhā
manavaḥ prajānāṁ patayo
yakṣāḥ kimpuruṣās tāta
te viṣṇu-pārṣadāḥ sarve
tatra — there (in the sky); upavrajya — coming (in their respective airplanes); vibudhāḥ — all the different demigods; brahma-indra-giriśa-ādayaḥ — headed by Lord Brahmā, King Indra and Lord Śiva; ṛṣayaḥ — the great saintly sages; pitaraḥ — the inhabitants of Pitṛloka; siddhāḥ — the residents of Siddhaloka; vidyādhara — the residents of Vidyādharaloka; mahā-uragāḥ — the residents of the planets where great serpents reside; manavaḥ — the Manus; prajānām — of the living entities (on different planets); patayaḥ — the chiefs; gandharva — the residents of Gandharvaloka; apsara — the residents of the angelic planet; cāraṇāḥ — the residents of Cāraṇaloka; yakṣāḥ — the Yakṣas; kimpuruṣāḥ — the Kimpuruṣas; tāta — O dear one; vetālāḥ — the Vetālas; saha-kinnarāḥ — along with the Kinnaras; te — they; viṣṇu-pārṣadāḥ — the personal associates of Lord Viṣṇu (in the Vaikuṇṭhalokas); sarve — all; sunanda-kumuda-ādayaḥ — headed by Sunanda and Kumuda; mūrdhni — on their heads; baddha-añjali-puṭāḥ — with folded hands; āsīnam — who was sitting on the throne; tīvra-tejasam — exposing His great spiritual effulgence; īḍire — offered respectful worship; nara-śārdulam — unto the Lord, who had appeared as half man and half lion; na ati-dūracarāḥ — coming near; pṛthak — individually.
My dear King Yudhiṣṭhira, the demigods then approached the Lord. They were headed by Lord Brahmā, King Indra and Lord Śiva and included great saintly persons and the residents of Pitṛloka, Siddhaloka, Vidyādhara-loka and the planet of the snakes. The Manus approached, and so did the chiefs of various other planets. The angelic dancers approached, as did the Gandharvas, the Cāraṇas, the Yakṣas, the inhabitants of Kinnaraloka, the Vetālas, the inhabitants of Kimpuruṣa-loka, and the personal servants of Viṣṇu like Sunanda and Kumuda. All of them came near the Lord, who glowed with intense light. They individually offered their obeisances and prayers, their hands folded at their heads.
nato ’smy anantāya duranta-śaktaye
viśvasya sarga-sthiti-saṁyamān guṇaiḥ
sva-līlayā sandadhate ’vyayātmane
śrī-brahmā uvāca — Lord Brahmā said; nataḥ — bowed down; asmi — I am; anantāya — unto the unlimited Lord; duranta — very difficult to find an end to; śaktaye — who possesses different potencies; vicitra-vīryāya — having varieties of prowess; pavitra-karmaṇe — whose actions have no reaction (even though doing contrary things, He remains without contamination by the material modes); viśvasya — of the universe; sarga — creation; sthiti — maintenance; saṁyamān — and annihilation; guṇaiḥ — by the material qualities; sva-līlayā — very easily; sandadhate — performs; avyaya-ātmane — whose personality never deteriorates.
Lord Brahmā prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate Your prowess and wonderful influence, for Your actions are never polluted by the material energy. Through the material qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without deterioration. I therefore offer my respectful obeisances unto You.
kopa-kālo yugāntas te
hato ’yam asuro ’lpakaḥ
tat-sutaṁ pāhy upasṛtaṁ
bhaktaṁ te bhakta-vatsala
śrī-rudraḥ uvāca — Lord Śiva offered his prayer; kopa-kālaḥ — the right time for Your anger (for the purpose of annihilating the universe); yuga-antaḥ — the end of the millennium; te — by You; hataḥ — killed; ayam — this; asuraḥ — great demon; alpakaḥ — very insignificant; tat-sutam — his son (Prahlāda Mahārāja); pāhi — just protect; upasṛtam — who is surrendered and standing nearby; bhaktam — devotee; te — of Your Lordship; bhakta-vatsala — O my Lord, who are so affectionate to Your devotee.
Lord Śiva said: The end of the millennium is the time for Your anger. Now that this insignificant demon Hiraṇyakaśipu has been killed, O my Lord, who are naturally affectionate to Your devotee, kindly protect his son Prahlāda Mahārāja, who is standing nearby as Your fully surrendered devotee.
pratyānītāḥ parama bhavatā trāyatā naḥ sva-bhāgā
daityākrāntaṁ hṛdaya-kamalaṁ tad-gṛhaṁ pratyabodhi
kāla-grastaṁ kiyad idam aho nātha śuśrūṣatāṁ te
muktis teṣāṁ na hi bahumatā nārasiṁhāparaiḥ kim
śrī-indraḥ uvāca — Indra, the King of heaven, said; pratyānītāḥ — recovered; parama — O Supreme; bhavatā — by Your Lordship; trāyatā — who are protecting; naḥ — us; sva-bhāgāḥ — shares in the sacrifices; daitya-ākrāntam — afflicted by the demon; hṛdaya-kamalam — the lotuslike cores of our hearts; tat-gṛham — which is actually Your residence; pratyabodhi — it has been illuminated; kāla-grastam — devoured by time; kiyat — insignificant; idam — this (world); aho — alas; nātha — O Lord; śuśrūṣatām — for those who are always engaged in the service; te — of You; muktiḥ — liberation from material bondage; teṣām — of them (the pure devotees); na — not; hi — indeed; bahumatā — thought very important; nāra-siṁha — O Lord Nṛsiṁhadeva, half lion and half human being; aparaiḥ kim — then what is the use of other possessions.
King Indra said: O Supreme Lord, You are our deliverer and protector. Our shares of sacrifices, which are actually Yours, have been recovered from the demon by You. Because the demoniac king Hiraṇyakaśipu was most fearsome, our hearts, which are Your permanent abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our hearts have been dissipated. O Lord, for those who always engage in Your service, which is more exalted than liberation, all material opulence is insignificant. They do not even care for liberation, not to speak of the benefits of kāma, artha and dharma.
tvaṁ nas tapaḥ paramam āttha yad ātma-tejo
yenedam ādi-puruṣātma-gataṁ sasarktha
tad vipraluptam amunādya śaraṇya-pāla
rakṣā-gṛhīta-vapuṣā punar anvamaṁsthāḥ
śrī-ṛṣayaḥ ūcuḥ — the great sages said; tvam — You; naḥ — our; tapaḥ — austerity; paramam — topmost; āttha — instructed; yat — which; ātma-tejaḥ — Your spiritual power; yena — by which; idam — this (material world); ādi-puruṣa — O supreme original Personality of Godhead; ātma-gatam — merged within Yourself; sasarktha — (You) created; tat — that process of austerity and penance; vipraluptam — stolen; amunā — by that demon (Hiraṇyakaśipu); adya — now; śaraṇya-pāla — O supreme maintainer of those who need to be sheltered; rakṣā-gṛhīta-vapuṣā — by Your body, which You accept to give protection; punaḥ — again; anvamaṁsthāḥ — You have approved.
All the saintly persons present offered their prayers in this way: O Lord, O supreme maintainer of those sheltered at Your lotus feet, O original Personality of Godhead, the process of austerity and penance, in which You instructed us before, is the spiritual power of Your very self. It is by austerity that You create the material world, which lies dormant within You. This austerity was almost stopped by the activities of this demon, but now, by Yourself appearing in the form of Nṛsiṁhadeva, which is meant just to give us protection, and by killing this demon, You have again approved the process of austerity.
śrāddhāni no ’dhibubhuje prasabhaṁ tanūjair
dattāni tīrtha-samaye ’py apibat tilāmbu
tasyodarān nakha-vidīrṇa-vapād ya ārcchat
tasmai namo nṛharaye ’khila-dharma-goptre
śrī-pitaraḥ ūcuḥ — the inhabitants of Pitṛloka said; śrāddhāni — the performances of the śrāddha ceremony (offering of food grains to dead forefathers by a particular process); naḥ — our; adhibubhuje — enjoyed; prasabham — by force; tanūjaiḥ — by our sons and grandsons; dattāni — offered; tīrtha-samaye — at the time of bathing in the holy places; api — even; apibat — drank; tila-ambu — offerings of water with sesame seeds; tasya — of the demon; udarāt — from the abdomen; nakha-vidīrṇa — pierced by the nails of the hand; vapāt — the skin of the intestines of which; yaḥ — He who (the Personality of Godhead); ārcchat — obtained; tasmai — unto Him (the Supreme Personality of Godhead); namaḥ — respectful obeisances; nṛ-haraye — who has appeared as half lion and half man (Nṛhari); akhila — universal; dharma — religious principles; goptre — who maintains.
The inhabitants of Pitṛloka prayed: Let us offer our respectful obeisances unto Lord Nṛsiṁhadeva, the maintainer of the religious principles of the universe. He has killed Hiraṇyakaśipu, the demon who by force enjoyed all the offerings of the śrāddha ceremonies performed by our sons and grandsons on the anniversaries of our death and who drank the water with sesame seeds offered in holy places of pilgrimage. By killing this demon, O Lord, You have taken back all this stolen property from his abdomen by piercing it with Your nails. We therefore wish to offer our respectful obeisances unto You.
yo no gatiṁ yoga-siddhām asādhur
nānā darpaṁ taṁ nakhair vidadāra
tasmai tubhyaṁ praṇatāḥ smo nṛsiṁha
śrī-siddhāḥ ūcuḥ — the inhabitants of Siddhaloka said; yaḥ — the person who; naḥ — our; gatim — perfection; yoga-siddhām — achieved by mystic yoga; asādhuḥ — most uncivilized and dishonest; ahārṣīt — stole away; yoga — of mysticism; tapaḥ — and austerities; balena — by the power; nānā darpam — proud due to wealth, opulence and strength; tam — him; nakhaiḥ — by the nails; vidadāra — pierced; tasmai — unto him; tubhyam — unto You; praṇatāḥ — bowed down; smaḥ — we are; nṛsiṁha — O Lord Nṛsiṁhadeva.
The inhabitants of Siddhaloka prayed: O Lord Nṛsiṁhadeva, because we belong to Siddhaloka, we automatically achieve perfection in all eight kinds of mystic power. Yet Hiraṇyakaśipu was so dishonest that by the strength of his power and austerity, he took away our powers. Thus he became very proud of his mystic strength. Now, because this rogue has been killed by Your nails, we offer our respectful obeisances unto You.
vidyāṁ pṛthag dhāraṇayānurāddhāṁ
nyaṣedhad ajño bala-vīrya-dṛptaḥ
sa yena saṅkhye paśuvad dhatas taṁ
māyā-nṛsiṁhaṁ praṇatāḥ sma nityam
śrī-vidyādharāḥ ūcuḥ — the inhabitants of Vidyādhara-loka prayed; vidyām — mystic formulas (by which one can appear and disappear); pṛthak — separately; dhāraṇayā — by various meditations within the mind; anurāddhām — attained; nyaṣedhat — stopped; ajñaḥ — this fool; bala-vīrya-dṛptaḥ — puffed up by bodily strength and his ability to conquer anyone; saḥ — he (Hiraṇyakaśipu); yena — by whom; saṅkhye — in battle; paśu-vat — exactly like an animal; hataḥ — killed; tam — unto Him; māyā-nṛsiṁham — appearing as Lord Nṛsiṁhadeva by the influence of His own energy; praṇatāḥ — fallen; sma — certainly; nityam — eternally.
The inhabitants of Vidyādhara-loka prayed: Our acquired power to appear and disappear in various ways according to varieties of meditation was banned by that foolish Hiraṇyakaśipu because of his pride in his superior bodily strength and his ability to conquer others. Now the Supreme Personality of Godhead has killed him just as if the demon were an animal. Unto that supreme pastime form of Lord Nṛsiṁhadeva, we eternally offer our respectful obeisances.
yena pāpena ratnāni
strī-ratnāni hṛtāni naḥ
dattānanda namo ’stu te
śrī-nāgāḥ ūcuḥ — the inhabitants of Nāgaloka, who look like serpents, said; yena — by which person; pāpena — the most sinful (Hiraṇyakaśipu); ratnāni — the jewels on our hoods; strī-ratnāni — beautiful wives; hṛtāni — taken away; naḥ — our; tat — his; vakṣaḥ-pāṭanena — by the piercing of the chest; āsām — of all the women (who were kidnapped); datta-ānanda — O Lord, You are the source of the pleasure; namaḥ — our respectful obeisances; astu — let there be; te — unto You.
The inhabitants of Nāgaloka said: The most sinful Hiraṇyakaśipu took away all the jewels on our hoods and all our beautiful wives. Now, since his chest has been pierced by Your nails, You are the source of all pleasure to our wives. Thus we together offer our respectful obeisances unto You.
manavo vayaṁ tava nideśa-kāriṇo
ditijena deva paribhūta-setavaḥ
bhavatā khalaḥ sa upasaṁhṛtaḥ prabho
karavāma te kim anuśādhi kiṅkarān
śrī-manavaḥ ūcuḥ — all the Manus offered their respectful obeisances by saying; manavaḥ — the leaders of the universal affairs (especially in connection with giving knowledge to humanity about how to live lawfully under the protection of the Supreme Personality of Godhead); vayam — we; tava — of Your Lordship; nideśa-kāriṇaḥ — the carriers of the orders; diti-jena — by Hiraṇyakaśipu, the son of Diti; deva — O Lord; paribhūta — disregarded; setavaḥ — whose laws of morality concerning the varṇāśrama system in human society; bhavatā — by Your Lordship; khalaḥ — the most envious rascal; saḥ — he; upasaṁhṛtaḥ — killed; prabho — O Lord; karavāma — shall we do; te — Your; kim — what; anuśādhi — please direct; kiṅkarān — Your eternal servants.
All the Manus offered their prayers as follows: As Your order carriers, O Lord, we, the Manus, are the law-givers for human society, but because of the temporary supremacy of this great demon, Hiraṇyakaśipu, our laws for maintaining varṇāśrama-dharma were destroyed. O Lord, now that You have killed this great demon, we are in our normal condition. Kindly order us, Your eternal servants, what to do now.
prajeśā vayaṁ te pareśābhisṛṣṭā
na yena prajā vai sṛjāmo niṣiddhāḥ
sa eṣa tvayā bhinna-vakṣā nu śete
jagan-maṅgalaṁ sattva-mūrte ’vatāraḥ
śrī-prajāpatayaḥ ūcuḥ — the great personalities who created the various living beings offered their prayers by saying; prajā-īśāḥ — the prajāpatis created by Lord Brahmā, who have created generations of living entities; vayam — we; te — of You; para-īśa — O Supreme Lord; abhisṛṣṭāḥ — born; na — not; yena — by whom (Hiraṇyakaśipu); prajāḥ — living entities; vai — indeed; sṛjāmaḥ — we create; niṣiddhāḥ — being forbidden; saḥ — he (Hiraṇyakaśipu); eṣaḥ — this; tvayā — by You; bhinna-vakṣāḥ — whose chest has been split; nu — indeed; śete — lies down; jagat-maṅgalam — for the auspiciousness of the whole world; sattva-mūrte — in this transcendental form of pure goodness; avatāraḥ — this incarnation.
The prajāpatis offered their prayers as follows: O Supreme Lord, Lord of even Brahmā and Śiva, we, the prajāpatis, were created by You to execute Your orders, but we were forbidden by Hiraṇyakaśipu to create any more good progeny. Now the demon is lying dead before us, his chest pierced by You. Let us therefore offer our respectful obeisances unto You, whose incarnation in this form of pure goodness is meant for the welfare of the entire universe.
vayaṁ vibho te naṭa-nāṭya-gāyakā
yenātmasād vīrya-balaujasā kṛtāḥ
sa eṣa nīto bhavatā daśām imāṁ
kim utpathasthaḥ kuśalāya kalpate
śrī-gandharvāḥ ūcuḥ — the inhabitants of Gandharvaloka (who are usually engaged as musicians of the heavenly planets) said; vayam — we; vibho — O Lord; te — Your; naṭa-nāṭya-gāyakāḥ — dancers and singers in dramatic performances; yena — by whom; ātmasāt — under subjection; vīrya — of his valor; bala — and bodily strength; ojasā — by the influence; kṛtāḥ — made (brought); saḥ — he (Hiraṇyakaśipu); eṣaḥ — this; nītaḥ — brought; bhavatā — by Your Lordship; daśām imām — to this condition; kim — whether; utpathasthaḥ — anyone who is an upstart; kuśalāya — for auspiciousness; kalpate — is capable.
The inhabitants of Gandharvaloka prayed: Your Lordship, we ever engage in Your service by dancing and singing in dramatic performances, but this Hiraṇyakaśipu, by the influence of his bodily strength and valor, brought us under his subjugation. Now he has been brought to this low condition by Your Lordship. What benefit can result from the activities of such an upstart as Hiraṇyakaśipu?
yad eṣa sādhu-hṛc-chayas
śrī-cāraṇāḥ ūcuḥ — the inhabitants of the Cāraṇa planet said; hare — O Lord; tava — Your; aṅghri-paṅkajam — lotus feet; bhava-apavargam — the only shelter for becoming free from the contamination of material existence; āśritāḥ — sheltered at; yat — because; eṣaḥ — this; sādhu-hṛt-śayaḥ — stake in the hearts of all honest persons; tvayā — by Your Lordship; asuraḥ — the demon (Hiraṇyakaśipu); samāpitaḥ — finished.
The inhabitants of the Cāraṇa planet said: O Lord, because You have destroyed the demon Hiraṇyakaśipu, who was always a stake in the hearts of all honest men, we are now relieved, and we eternally take shelter of Your lotus feet, which award the conditioned soul liberation from materialistic contamination.
vayam anucara-mukhyāḥ karmabhis te mano-jñais
ta iha diti-sutena prāpitā vāhakatvam
sa tu jana-paritāpaṁ tat-kṛtaṁ jānatā te
narahara upanītaḥ pañcatāṁ pañca-viṁśa
śrī-yakṣāḥ ūcuḥ — the inhabitants of the Yakṣa planet prayed; vayam — we; anucara-mukhyāḥ — the chief among Your many servants; karmabhiḥ — by services; te — unto You; mano-jñaiḥ — very pleasing; te — they; iha — at the present moment; diti-sutena — by Hiraṇyakaśipu, the son of Diti; prāpitāḥ — forced to engage as; vāhakatvam — the palanquin carriers; saḥ — he; tu — but; jana-paritāpam — the miserable condition of everyone; tat-kṛtam — caused by him; jānatā — knowing; te — by You; nara-hara — O Lord in the form of Nṛsiṁha; upanītaḥ — is put to; pañcatām — death; pañca-viṁśa — O twenty-fifth principle (the controller of the other twenty-four elements).
The inhabitants of Yakṣaloka prayed: O controller of the twenty-four elements, we are considered the best servants of Your Lordship because of rendering services pleasing to You, yet we engaged as palanquin carriers by the order of Hiraṇyakaśipu, the son of Diti. O Lord in the form of Nṛsiṁhadeva, You know how this demon gave trouble to everyone, but now You have killed him, and his body is mixing with the five material elements.
vayaṁ kimpuruṣās tvaṁ tu
ayaṁ kupuruṣo naṣṭo
dhik-kṛtaḥ sādhubhir yadā
śrī-kimpuruṣāḥ ūcuḥ — the inhabitants of Kimpuruṣa-loka said; vayam — we; kimpuruṣāḥ — the inhabitants of Kimpuruṣa-loka, or insignificant living entities; tvam — Your Lordship; tu — however; mahā-puruṣaḥ — the Supreme Personality of Godhead; īśvaraḥ — the supreme controller; ayam — this; ku-puruṣaḥ — most sinful person, Hiraṇyakaśipu; naṣṭaḥ — slain; dhik-kṛtaḥ — being condemned; sādhubhiḥ — by the saintly persons; yadā — when.
The inhabitants of Kimpuruṣa-loka said: We are insignificant living entities, and You are the Supreme Personality of Godhead, the supreme controller. Therefore how can we offer suitable prayers unto You? When this demon was condemned by devotees because they were disgusted with him, he was then killed by You.
sabhāsu satreṣu tavāmalaṁ yaśo
gītvā saparyāṁ mahatīṁ labhāmahe
yas tām anaiṣīd vaśam eṣa durjano
dviṣṭyā hatas te bhagavan yathāmayaḥ
śrī-vaitālikāḥ ūcuḥ — the inhabitants of Vaitālika-loka said; sabhāsu — in great assemblies; satreṣu — in the arenas of sacrifice; tava — Your; amalam — without any spot of material contamination; yaśaḥ — reputation; gītvā — singing; saparyām — respectful position; mahatīm — great; labhāmahe — we achieved; yaḥ — he who; tām — that (respectful position); anaiṣīt — brought under; vaśam — his control; eṣaḥ — this; durjanaḥ — crooked person; dviṣṭyā — by great fortune; hataḥ — killed; te — by You; bhagavan — O Lord; yathā — exactly like; āmayaḥ — a disease.
The inhabitants of Vaitālika-loka said: Dear Lord, because of chanting Your spotless glories in great assemblies and arenas of sacrifice, we were accustomed to great respect from everyone. This demon, however, usurped that position. Now, to our great fortune, You have killed this great demon, exactly as one cures a chronic disease.
vayam īśa kinnara-gaṇās tavānugā
ditijena viṣṭim amunānukāritāḥ
bhavatā hare sa vṛjino ’vasādito
narasiṁha nātha vibhavāya no bhava
śrī-kinnarāḥ ūcuḥ — the inhabitants of the Kinnara planet said; vayam — we; īśa — O Lord; kinnara-gaṇāḥ — the inhabitants of the Kinnara planet; tava — Your; anugāḥ — faithful servants; diti-jena — by the son of Diti; viṣṭim — service without remuneration; amunā — by that; anukāritāḥ — caused to perform; bhavatā — by You; hare — O Lord; saḥ — he; vṛjinaḥ — most sinful; avasāditaḥ — destroyed; narasiṁha — O Lord Nṛsiṁhadeva; nātha — O master; vibhavāya — for the happiness and opulence; naḥ — of us; bhava — You please be.
The Kinnaras said: O supreme controller, we are ever-existing servants of Your Lordship, but instead of rendering service to You, we were engaged by this demon in his service, constantly and without remuneration. This sinful man has now been killed by You. Therefore, O Lord Nṛsiṁhadeva, our master, we offer our respectful obeisances unto You. Please continue to be our patron.
adyaitad dhari-nara-rūpam adbhutaṁ te
dṛṣṭaṁ naḥ śaraṇada sarva-loka-śarma
so ’yaṁ te vidhikara īśa vipra-śaptas
tasyedaṁ nidhanam anugrahāya vidmaḥ
śrī-viṣṇu-pārṣadāḥ ūcuḥ — the associates of Lord Viṣṇu in Vaikuṇṭhaloka said; adya — today; etat — this; hari-nara — of half lion and half human being; rūpam — form; adbhutam — very wonderful; te — Your; dṛṣṭam — seen; naḥ — of us; śaraṇa-da — the everlasting bestower of shelter; sarva-loka-śarma — which brings good fortune to all the various planets; saḥ — he; ayam — this; te — of Your Lordship; vidhikaraḥ — order carrier (servant); īśa — O Lord; vipra-śaptaḥ — being cursed by the brāhmaṇas; tasya — of him; idam — this; nidhanam — killing; anugrahāya — for the special favor; vidmaḥ — we understand.
The associates of Lord Viṣṇu in Vaikuṇṭha offered this prayer: O Lord, our supreme giver of shelter, today we have seen Your wonderful form as Lord Nṛsiṁhadeva, meant for the good fortune of all the world. O Lord, we can understand that Hiraṇyakaśipu was the same Jaya who engaged in Your service but was cursed by brāhmaṇas and who thus received the body of a demon. We understand that his having now been killed is Your special mercy upon him.