Śrīmad Bhāgavatam |Canto 7 Chapter 9
Prahlāda Pacifies Lord Nṛsiṁhadeva with Prayers
evaṁ surādayaḥ sarve
nopaitum aśakan manyu-
śrī-nāradaḥ uvāca — the great saintly sage Nārada Muni said; evam — thus; sura-ādayaḥ — the groups of demigods; sarve — all; brahma-rudra-puraḥ sarāḥ — represented by Lord Brahmā and Lord Śiva; na — not; upaitum — to go before the Lord; aśakan — able; manyu-saṁrambham — in a completely angry mood; su-durāsadam — very difficult to approach (Lord Nṛsiṁhadeva).
The great saint Nārada Muni continued: The demigods, headed by Lord Brahmā, Lord Śiva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.
sākṣāt śrīḥ preṣitā devair
dṛṣṭvā taṁ mahad adbhutam
sā nopeyāya śaṅkitā
sākṣāt — directly; śrīḥ — the goddess of fortune; preṣitā — being requested to go forward before the Lord; devaiḥ — by all the demigods (headed by Lord Brahmā and Lord Śiva); dṛṣṭvā — after seeing; tam — Him (Lord Nṛsiṁhadeva); mahat — very big; adbhutam — wonderful; adṛṣṭa — never seen; aśruta — never heard of; pūrvatvāt — due to being previously; sā — the goddess of fortune, Lakṣmī; na — not; upeyāya — went before the Lord; śaṅkitā — being very much afraid.
The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.
prahrādaṁ preṣayām āsa
sva-pitre kupitaṁ prabhum
prahrādam — Prahlāda Mahārāja; preṣayām āsa — requested; brahmā — Lord Brahmā; avasthitam — being situated; antike — very near; tāta — my dear son; praśamaya — just try to appease; upehi — go near; sva-pitre — because of your father’s demoniac activities; kupitam — greatly angered; prabhum — the Lord.
Thereafter Lord Brahmā requested Prahlāda Mahārāja, who was standing very near him: My dear son, Lord Nṛsiṁhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord.
tatheti śanakai rājan
upetya bhuvi kāyena
tathā — so be it; iti — thus accepting the words of Lord Brahmā; śanakaiḥ — very slowly; rājan — O King (Yudhiṣṭhira); mahā-bhāgavataḥ — the great, exalted devotee (Prahlāda Mahārāja); arbhakaḥ — although only a small boy; upetya — gradually going near; bhuvi — on the ground; kāyena — by his body; nanāma — offered respectful obeisances; vidhṛta-añjaliḥ — folding his hands.
Nārada Muni continued: O King, although the exalted devotee Prahlāda Mahārāja was only a little boy, he accepted Lord Brahmā’s words. He gradually proceeded toward Lord Nṛsiṁhadeva and fell down to offer his respectful obeisances with folded hands.
sva-pāda-mūle patitaṁ tam arbhakaṁ
vilokya devaḥ kṛpayā pariplutaḥ
utthāpya tac-chīrṣṇy adadhāt karāmbujaṁ
sva-pāda-mūle — at His lotus feet; patitam — fallen; tam — him (Prahlāda Mahārāja); arbhakam — only a little boy; vilokya — seeing; devaḥ — Lord Nṛsiṁhadeva; kṛpayā — out of His causeless mercy; pariplutaḥ — very much afflicted (in ecstasy); utthāpya — raising; tat-śīrṣṇi — on his head; adadhāt — placed; kara-ambujam — His lotus hand; kāla-ahi — of the deadly snake of time, (which can cause immediate death); vitrasta — afraid; dhiyām — to all of those whose minds; kṛta-abhayam — which causes fearlessness.
When Lord Nṛsiṁhadeva saw the small boy Prahlāda Mahārāja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahlāda, the Lord placed His lotus hand upon the boy’s head because His hand is always ready to create fearlessness in all of His devotees.
tat-pāda-padmaṁ hṛdi nirvṛto dadhau
saḥ — he (Prahlāda Mahārāja); tat-kara-sparśa — because of being touched on the head by the lotus hand of Nṛsiṁhadeva; dhuta — being cleansed; akhila — all; aśubhaḥ — inauspiciousness or material desires; sapadi — immediately; abhivyakta — manifested; para-ātma-darśanaḥ — realization of the Supreme Soul (spiritual knowledge); tat-pāda-padmam — Lord Nṛsiṁhadeva’s lotus feet; hṛdi — within the core of the heart; nirvṛtaḥ — full of transcendental bliss; dadhau — captured; hṛṣyat-tanuḥ — having transcendental ecstatic bliss manifested in the body; klinna-hṛt — whose heart was softened due to transcendental ecstasy; aśru-locanaḥ — with tears in his eyes.
By the touch of Lord Nṛsiṁhadeva’s hand on Prahlāda Mahārāja’s head, Prahlāda was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart.
astauṣīd dharim ekāgra-
astauṣīt — he began to offer prayers; harim — unto the Supreme Personality of Godhead; ekāgra-manasā — the mind being completely fixed upon the lotus feet of the Lord; su-samāhitaḥ — very attentive (without diversion to any other subject); prema-gadgadayā — faltering because of feeling transcendental bliss; vācā — with a voice; tat-nyasta — being fully dedicated to Him (Lord Nṛsiṁhadeva); hṛdaya-īkṣaṇaḥ — with heart and sight.
Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiṁhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.
brahmādayaḥ sura-gaṇā munayo ’tha siddhāḥ
sattvaikatāna-gatayo vacasāṁ pravāhaiḥ
nārādhituṁ puru-guṇair adhunāpi pipruḥ
kiṁ toṣṭum arhati sa me harir ugra-jāteḥ
śrī-prahrādaḥ uvāca — Prahlāda Mahārāja prayed; brahma-ādayaḥ — headed by Lord Brahmā; sura-gaṇāḥ — the inhabitants of the upper planetary systems; munayaḥ — the great saintly persons; atha — as well (like the four Kumāras and others); siddhāḥ — who have attained perfection or full knowledge; sattva — to spiritual existence; ekatāna-gatayaḥ — who have taken without diversion to any material activities; vacasām — of descriptions or words; pravāhaiḥ — by streams; na — not; ārādhitum — to satisfy; puru-guṇaiḥ — although fully qualified; adhunā — until now; api — even; pipruḥ — were able; kim — whether; toṣṭum — to become pleased; arhati — is able; saḥ — He (the Lord); me — my; hariḥ — the Supreme Personality of Godhead; ugra-jāteḥ — who am born in an asuric family.
Prahlāda Mahārāja prayed: How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmā, and all the saintly persons, could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.
nārādhanāya hi bhavanti parasya puṁso
bhaktyā tutoṣa bhagavān gaja-yūtha-pāya
manye — I consider; dhana — riches; abhijana — aristocratic family; rūpa — personal beauty; tapaḥ — austerity; śruta — knowledge from studying the Vedas; ojaḥ — sensory prowess; tejaḥ — bodily effulgence; prabhāva — influence; bala — bodily strength; pauruṣa — diligence; buddhi — intelligence; yogāḥ — mystic power; na — not; ārādhanāya — for satisfying; hi — indeed; bhavanti — are; parasya — of the transcendent; puṁsaḥ — Supreme Personality of Godhead; bhaktyā — simply by devotional service; tutoṣa — was satisfied; bhagavān — the Supreme Personality of Godhead; gaja-yūtha-pāya — unto the King of elephants (Gajendra).
Prahlāda Mahārāja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.
viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāt śvapacaṁ variṣṭham
prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ
viprāt — than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt — qualified with twelve brahminical qualities*; aravinda-nābha — Lord Viṣṇu, who has a lotus growing from His navel; pāda-aravinda — to the lotus feet of the Lord; vimukhāt — not interested in devotional service; śva-pacam — one born in a low family, or a dog-eater; variṣṭham — more glorious; manye — I consider; tat-arpita — surrendered unto the lotus feet of the Lord; manaḥ — his mind; vacana — words; īhita — every endeavor; artha — wealth; prāṇam — and life; punāti — purifies; saḥ — he (the devotee); kulam — his family; na — not; tu — but; bhūrimānaḥ — one who falsely thinks himself to be in a prestigious position.
If a brāhmaṇa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujāta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything — mind, words, activities, wealth and life — to the Supreme Lord. Such a devotee is better than such a brāhmaṇa because the devotee can purify his whole family, whereas the so-called brāhmaṇa in a position of false prestige cannot purify even himself.
naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇo
mānaṁ janād aviduṣaḥ karuṇo vṛṇīte
yad yaj jano bhagavate vidadhīta mānaṁ
tac cātmane prati-mukhasya yathā mukha-śrīḥ
na — nor; eva — certainly; ātmanaḥ — for His personal benefit; prabhuḥ — Lord; ayam — this; nija-lābha-pūrṇaḥ — is always satisfied in Himself (He does not need to be satisfied by the service of others); mānam — respect; janāt — from a person; aviduṣaḥ — who does not know that the aim of life is to please the Supreme Lord; karuṇaḥ — (the Supreme Personality of Godhead), who is so kind to this foolish, ignorant person; vṛṇīte — accepts; yat yat — whatever; janaḥ — a person; bhagavate — unto the Supreme Personality of Godhead; vidadhīta — may offer; mānam — worship; tat — that; ca — indeed; ātmane — for his own benefit; prati-mukhasya — of the reflection of the face in the mirror; yathā — just as; mukha-śrīḥ — the decoration of the face.
The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord’s mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one’s face is decorated, the reflection of one’s face in a mirror is also seen to be decorated.
tasmād ahaṁ vigata-viklava īśvarasya
sarvātmanā mahi gṛṇāmi yathā manīṣam
nīco ’jayā guṇa-visargam anupraviṣṭaḥ
pūyeta yena hi pumān anuvarṇitena
tasmāt — therefore; aham — I; vigata-viklavaḥ — having given up contemplation of being unfit; īśvarasya — of the Supreme Personality of Godhead; sarva-ātmanā — in full surrender; mahi — glory; gṛṇāmi — I shall chant or describe; yathā manīṣam — according to my intelligence; nīcaḥ — although lowborn (my father being a great demon, devoid of all good qualities); ajayā — because of ignorance; guṇa-visargam — the material world (wherein the living entity takes birth according to the contamination of the modes of nature); anupraviṣṭaḥ — entered into; pūyeta — may be purified; yena — by which (the glory of the Lord); hi — indeed; pumān — a person; anuvarṇitena — being chanted or recited.
Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord’s glories.
sarve hy amī vidhi-karās tava sattva-dhāmno
brahmādayo vayam iveśa na codvijantaḥ
kṣemāya bhūtaya utātma-sukhāya cāsya
vikrīḍitaṁ bhagavato rucirāvatāraiḥ
sarve — all; hi — certainly; amī — these; vidhi-karāḥ — executors of orders; tava — Your; sattva-dhāmnaḥ — being always situated in the transcendental world; brahma-ādayaḥ — the demigods, headed by Lord Brahmā; vayam — we; iva — like; īśa — O my Lord; na — not; ca — and; udvijantaḥ — who are afraid (of Your fearful appearance); kṣemāya — for the protection; bhūtaye — for the increase; uta — it is said; ātma-sukhāya — for personal satisfaction by such pastimes; ca — also; asya — of this (material world); vikrīḍitam — manifested; bhagavataḥ — of Your Lordship; rucira — very pleasing; avatāraiḥ — by Your incarnations.
O my Lord, all the demigods, headed by Lord Brahmā, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlāda and his father, the demon Hiraṇyakaśipu]. Your appearance in this fearsome form is Your pastime for Your own pleasure. Such an incarnation is always meant for the protection and improvement of the universe.
tad yaccha manyum asuraś ca hatas tvayādya
modeta sādhur api vṛścika-sarpa-hatyā
lokāś ca nirvṛtim itāḥ pratiyanti sarve
rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti
tat — therefore; yaccha — kindly give up; manyum — Your anger; asuraḥ — my father, Hiraṇyakaśipu, the great demon; ca — also; hataḥ — killed; tvayā — by You; adya — today; modeta — take pleasure; sādhuḥ api — even a saintly person; vṛścika-sarpa-hatyā — by killing a snake or a scorpion; lokāḥ — all the planets; ca — indeed; nirvṛtim — pleasure; itāḥ — have achieved; pratiyanti — are waiting (for pacification of Your anger); sarve — all of them; rūpam — this form; nṛsiṁha — O Lord Nṛsiṁhadeva; vibhayāya — for mitigating their fear; janāḥ — all the people of the universe; smaranti — will remember.
My Lord Nṛsiṁhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.
nāhaṁ bibhemy ajita te ’tibhayānakāsya-
na — not; aham — I; bibhemi — am afraid; ajita — O supreme victorious person, who are never conquered by anyone; te — Your; ati — very much; bhayānaka — fearful; āsya — mouth; jihvā — tongue; arka-netra — eyes shining like the sun; bhrukuṭī — frowning brows; rabhasa — strong; ugra-daṁṣṭrāt — ferocious teeth; āntra-srajaḥ — garlanded by intestines; kṣataja — bloody; keśara — manes; śaṅku-karṇāt — wedgelike ears; nirhrāda — by a roaring sound (caused by You); bhīta — frightened; digibhāt — from which even the great elephants; ari-bhit — piercing the enemy; nakha-agrāt — the tips of whose nails.
My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies.
trasto ’smy ahaṁ kṛpaṇa-vatsala duḥsahogra-
saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ
baddhaḥ sva-karmabhir uśattama te ’ṅghri-mūlaṁ
prīto ’pavarga-śaraṇaṁ hvayase kadā nu
trastaḥ — frightened; asmi — am; aham — I; kṛpaṇa-vatsala — O my Lord, who are so kind to the fallen souls (who have no spiritual knowledge); duḥsaha — intolerable; ugra — ferocious; saṁsāra-cakra — of the cycle of birth and death; kadanāt — from such a miserable condition; grasatām — among other conditioned souls, who devour one another; praṇītaḥ — being thrown; baddhaḥ — bound; sva-karmabhiḥ — the course by the reactions of my own activities; uśattama — O great insurmountable; te — Your; aṅghri-mūlam — to the soles of the lotus feet; prītaḥ — being pleased (with me); apavarga-śaraṇam — which are the shelter meant for liberation from this horrible condition of material existence; hvayase — You will call (me); kadā — when; nu — indeed.
O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?
śokāgninā sakala-yoniṣu dahyamānaḥ
duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ
bhūman bhramāmi vada me tava dāsya-yogam
yasmāt — because of which (because of existing in the material world); priya — pleasing; apriya — not pleasing; viyoga — by separation; saṁyoga — and combination; janma — whose birth; śoka-agninā — by the fire of lamentation; sakala-yoniṣu — in any type of body; dahyamānaḥ — being burned; duḥkha-auṣadham — remedial measures for miserable life; tat — that; api — also; duḥkham — suffering; a-tat-dhiyā — by accepting the body as the self; aham — I; bhūman — O great one; bhramāmi — am wandering (within the cycle of birth and death); vada — kindly instruct; me — unto me; tava — Your; dāsya-yogam — activities of service.
O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.
so ’haṁ priyasya suhṛdaḥ paradevatāyā
līlā-kathās tava nṛsiṁha viriñca-gītāḥ
añjas titarmy anugṛṇan guṇa-vipramukto
durgāṇi te pada-yugālaya-haṁsa-saṅgaḥ
saḥ — that; aham — I (Prahlāda Mahārāja); priyasya — of the dearmost; suhṛdaḥ — well-wisher; paradevatāyāḥ — of the Supreme Personality of Godhead; līlā-kathāḥ — narrations of the pastimes; tava — Your; nṛsiṁha — O my Lord Nṛsiṁhadeva; viriñca-gītāḥ — given by Lord Brahmā by the disciplic succession; añjaḥ — easily; titarmi — I shall cross; anugṛṇan — constantly describing; guṇa — by the modes of material nature; vipramuktaḥ — specifically being uncontaminated; durgāṇi — all miserable conditions of life; te — of You; pada-yuga-ālaya — fully absorbed in meditation on the lotus feet; haṁsa-saṅgaḥ — having the association of the haṁsas, or liberated persons (who have no connection with material activities).
O my Lord Nṛsiṁhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haṁsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.
bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya cāgadam udanvati majjato nauḥ
taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām
bālasya — of a little child; na — not; iha — in this world; śaraṇam — shelter (protection); pitarau — the father and mother; nṛsiṁha — O my Lord Nṛsiṁhadeva; na — neither; ārtasya — of a person suffering from some disease; ca — also; agadam — medicine; udanvati — in the water of the ocean; majjataḥ — of a person who is drowning; nauḥ — the boat; taptasya — of a person suffering from a condition of material misery; tat-pratividhiḥ — the counteraction (invented for stopping the suffering of material existence); yaḥ — that which; iha — in this material world; añjasā — very easily; iṣṭaḥ — accepted (as a remedy); tāvat — similarly; vibho — O my Lord, O Supreme; tanu-bhṛtām — of the living entities who have accepted material bodies; tvat-upekṣitānām — who are neglected by You and not accepted by You.
My Lord Nṛsiṁhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.
yasmin yato yarhi yena ca yasya yasmād
yasmai yathā yad uta yas tv aparaḥ paro vā
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ
sañcoditas tad akhilaṁ bhavataḥ svarūpam
yasmin — in any condition of life; yataḥ — because of anything; yarhi — at any time (past, present or future); yena — by something; ca — also; yasya — in relationship with anyone; yasmāt — from any causal representative; yasmai — unto anyone (without discrimination in regard to place, person or time); yathā — in any manner; yat — whatever it may be; uta — certainly; yaḥ — anyone who; tu — but; aparaḥ — the other; paraḥ — the supreme; vā — or; bhāvaḥ — being; karoti — does; vikaroti — changes; pṛthak — separate; svabhāvaḥ — nature (under the influence of different modes of material nature); sañcoditaḥ — being influenced; tat — that; akhilam — all; bhavataḥ — of Your Lordship; svarūpam — emanated from Your different energies.
My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone — from the greatest personality, Lord Brahmā, down to the small ant — works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal — all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.
māyā manaḥ sṛjati karmamayaṁ balīyaḥ
kālena codita-guṇānumatena puṁsaḥ
chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ
saṁsāra-cakram aja ko ’titaret tvad-anyaḥ
māyā — the external energy of the Supreme Personality of Godhead; manaḥ — the mind*; sṛjati — creates; karma-mayam — producing hundreds and thousands of desires and acting accordingly; balīyaḥ — extremely powerful, insurmountable; kālena — by time; codita-guṇa — whose three modes of material nature are agitated; anumatena — permitted by the mercy of the glance (time); puṁsaḥ — of the plenary portion, Lord Viṣṇu, the expansion of Lord Kṛṣṇa; chandaḥ-mayam — chiefly influenced by the directions in the Vedas; yat — which; ajayā — because of dark ignorance; arpita — offered; ṣoḍaśa — sixteen; aram — the spokes; saṁsāra-cakram — the wheel of repeated birth and death in different species of life; aja — O unborn Lord; kaḥ — who (is there); atitaret — able to get out; tvat-anyaḥ — without taking shelter at Your lotus feet.
O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kāṇḍa [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?
sa tvaṁ hi nitya-vijitātma-guṇaḥ sva-dhāmnā
cakre visṛṣṭam ajayeśvara ṣoḍaśāre
niṣpīḍyamānam upakarṣa vibho prapannam
saḥ — that one (the supreme independent person who, through His external energy, has created the material mind, which is the cause of all suffering in this material world); tvam — You (are); hi — indeed; nitya — eternally; vijita-ātma — conquered; guṇaḥ — whose property of the intelligence; sva-dhāmnā — by Your personal spiritual energy; kālaḥ — the time element (which creates and annihilates); vaśī-kṛta — brought under Your control; visṛjya — by which all effects; visarga — and causes; śaktiḥ — the energy; cakre — in the wheel of time (the repetition of birth and death); visṛṣṭam — being thrown; ajayā — by Your external energy, the mode of ignorance; īśvara — O supreme controller; ṣoḍaśa-are — with sixteen spokes (the five material elements, the ten senses, and the leader of the senses, namely the mind); niṣpīḍyamānam — being crushed (under that wheel); upakarṣa — kindly take me (to the shelter of Your lotus feet); vibho — O supreme great; prapannam — who am fully surrendered unto You.
My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental to their material qualities. In other words, these material qualities are under Your full control, and You are never conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You. As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take me under the protection of Your lotus feet.
dṛṣṭā mayā divi vibho ’khila-dhiṣṇya-pānām
āyuḥ śriyo vibhava icchati yāñ jano ’yam
ye ’smat pituḥ kupita-hāsa-vijṛmbhita-bhrū-
visphūrjitena lulitāḥ sa tu te nirastaḥ
dṛṣṭāḥ — have been seen practically; mayā — by me; divi — in the higher planetary systems; vibho — O my Lord; akhila — all; dhiṣṇya-pānām — of the chiefs of different states or planets; āyuḥ — the duration of life; śriyaḥ — the opulences; vibhavaḥ — glories, influence; icchati — desire; yān — all of which; janaḥ ayam — these people in general; ye — all of which (duration of life, opulence, etc); asmat pituḥ — of our father, Hiraṇyakaśipu; kupita-hāsa — by his critical laughing when angry; vijṛmbhita — being expanded; bhrū — of the eyebrows; visphūrjitena — simply by the feature; lulitāḥ — pulled down or finished; saḥ — he (my father); tu — but; te — by You; nirastaḥ — completely vanquished.
My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.
tasmād amūs tanu-bhṛtām aham āśiṣo ’jña
āyuḥ śriyaṁ vibhavam aindriyam āviriñcyāt
necchāmi te vilulitān uruvikrameṇa
kālātmanopanaya māṁ nija-bhṛtya-pārśvam
tasmāt — therefore; amūḥ — all those (opulences); tanu-bhṛtām — with reference to living entities possessing material bodies; aham — I; āśiṣaḥ ajñaḥ — knowing well the results of such benedictions; āyuḥ — a long duration of life; śriyam — material opulences; vibhavam — influence and glories; aindriyam — all meant for sense gratification; āviriñcyāt — beginning from Lord Brahmā (down to the small ant); na — not; icchāmi — I want; te — by You; vilulitān — subject to be finished; uru-vikrameṇa — who are extremely powerful; kāla-ātmanā — as the master of the time factor; upanaya — kindly take to; mām — me; nija-bhṛtya-pārśvam — the association of Your faithful servant, Your devotee.
My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmā down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.
kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ
kvedaṁ kalevaram aśeṣa-rujāṁ virohaḥ
nirvidyate na tu jano yad apīti vidvān
kāmānalaṁ madhu-lavaiḥ śamayan durāpaiḥ
kutra — where; āśiṣaḥ — benedictions; śruti-sukhāḥ — simply pleasing to hear of; mṛgatṛṣṇi-rūpāḥ — exactly like a mirage in the desert; kva — where; idam — this; kalevaram — body; aśeṣa — unlimited; rujām — of diseases; virohaḥ — the place for generating; nirvidyate — become satiated; na — not; tu — but; janaḥ — people in general; yat api — although; iti — thus; vidvān — so-called learned philosophers, scientists and politicians; kāma-analam — the blazing fire of lusty desires; madhu-lavaiḥ — with drops of honey (happiness); śamayan — controlling; durāpaiḥ — very difficult to obtain.
In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well, but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.
kvāhaṁ rajaḥ-prabhava īśa tamo ’dhike ’smin
jātaḥ suretara-kule kva tavānukampā
na brahmaṇo na tu bhavasya na vai ramāyā
yan me ’rpitaḥ śirasi padma-karaḥ prasādaḥ
kva — where; aham — I (am); rajaḥ-prabhavaḥ — being born in a body full of passion; īśa — O my Lord; tamaḥ — the mode of ignorance; adhike — surpassing in; asmin — in this; jātaḥ — born; sura-itara-kule — in a family of atheists or demons (who are subordinate to the devotees); kva — where; tava — Your; anukampā — causeless mercy; na — not; brahmaṇaḥ — of Lord Brahmā; na — not; tu — but; bhavasya — of Lord Śiva; na — nor; vai — even; ramāyāḥ — of the goddess of fortune; yat — which; me — of me; arpitaḥ — offered; śirasi — on the head; padma-karaḥ — lotus hand; prasādaḥ — the symbol of mercy.
O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī? You never put Your lotus hand upon their heads, but You have put it upon mine.
naiṣā parāvara-matir bhavato nanu syāj
jantor yathātma-suhṛdo jagatas tathāpi
saṁsevayā surataror iva te prasādaḥ
sevānurūpam udayo na parāvaratvam
na — not; eṣā — this; para-avara — of higher or lower; matiḥ — such discrimination; bhavataḥ — of Your Lordship; nanu — indeed; syāt — there can be; jantoḥ — of ordinary living entities; yathā — as; ātma-suhṛdaḥ — of one who is the friend; jagataḥ — of the whole material world; tathāpi — but still (there is such a demonstration of intimacy or difference); saṁsevayā — according to the degree of service rendered by the devotee; surataroḥ iva — like that of the desire tree in Vaikuṇṭhaloka (which offers fruits according to the desire of the devotee); te — Your; prasādaḥ — benediction or blessing; sevā-anurūpam — according to the category of service one renders to the Lord; udayaḥ — manifestation; na — not; para-avaratvam — discrimination due to higher or lower levels.
Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one’s service, exactly as a desire tree delivers fruits according to one’s desires and makes no distinction between the lower and the higher.
evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe
kāmābhikāmam anu yaḥ prapatan prasaṅgāt
kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ
so ’haṁ kathaṁ nu visṛje tava bhṛtya-sevām
evam — thus; janam — people in general; nipatitam — fallen; prabhava — of material existence; ahi-kūpe — in a blind well full of snakes; kāma-abhikāmam — desiring the sense objects; anu — following; yaḥ — the person who; prapatan — falling down (in this condition); prasaṅgāt — because of bad association or increased association with material desires; kṛtvā ātmasāt — causing me (to acquire spiritual qualities like himself, Śrī Nārada); sura-ṛṣiṇā — by the great saintly person (Nārada); bhagavan — O my Lord; gṛhītaḥ — accepted; saḥ — that person; aham — I; katham — how; nu — indeed; visṛje — can give up; tava — Your; bhṛtya-sevām — the service of Your pure devotee.
My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service?
mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca
manye sva-bhṛtya-ṛṣi-vākyam ṛtaṁ vidhātum
khaḍgaṁ pragṛhya yad avocad asad-vidhitsus
tvām īśvaro mad-aparo ’vatu kaṁ harāmi
mat-prāṇa-rakṣaṇam — saving my life; ananta — O unlimited one, reservoir of unlimited transcendental qualities; pituḥ — of my father; vadhaḥ ca — and killing; manye — I consider; sva-bhṛtya — of Your unalloyed servants; ṛṣi-vākyam — and the words of the great saint Nārada; ṛtam — true; vidhātum — to prove; khaḍgam — sword; pragṛhya — taking in hand; yat — since; avocat — my father said; asat-vidhitsuḥ — desiring to act very impiously; tvām — You; īśvaraḥ — any supreme controller; mat-aparaḥ — other than me; avatu — let him save; kam — your head; harāmi — I shall now separate.
My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraṇyakaśipu, and saved me from his sword. He had said very angrily, “If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body.” Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.
ekas tvam eva jagad etam amuṣya yat tvam
ādy-antayoḥ pṛthag avasyasi madhyataś ca
sṛṣṭvā guṇa-vyatikaraṁ nija-māyayedaṁ
nāneva tair avasitas tad anupraviṣṭaḥ
ekaḥ — one; tvam — You; eva — only; jagat — the cosmic manifestation; etam — this; amuṣya — of that (the whole universe); yat — since; tvam — You; ādi — in the beginning; antayoḥ — at the end; pṛthak — separately; avasyasi — exist (as the cause); madhyataḥ ca — also in the middle (the duration between the beginning and end); sṛṣṭvā — creating; guṇa-vyatikaram — the transformation of the three modes of material nature; nija-māyayā — by Your own external energy; idam — this; nānā iva — like many varieties; taiḥ — by them (the modes); avasitaḥ — experienced; tat — that; anupraviṣṭaḥ — entering into.
My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your external energy through actions and reactions of the three modes of material nature. Therefore whatever exists — externally and internally — is You alone.
tvaṁ vā idaṁ sadasad īśa bhavāṁs tato ’nyo
māyā yad ātma-para-buddhir iyaṁ hy apārthā
yad yasya janma nidhanaṁ sthitir īkṣaṇaṁ ca
tad vaitad eva vasukālavad aṣṭi-tarvoḥ
tvam — You; vā — either; idam — the whole universe; sat-asat — consisting of cause and effect (You are the cause, and Your energy is the effect); īśa — O my Lord, the supreme controller; bhavān — Yourself; tataḥ — from the universe; anyaḥ — separately situated (the creation is made by the Lord, yet He remains separate from the creation); māyā — the energy that appears as a separate creation; yat — of which; ātma-para-buddhiḥ — the conception of one’s own and another’s; iyam — this; hi — indeed; apārthā — has no meaning (everything is Your Lordship, and therefore there is no hope for understanding “my” and “your”); yat — the substance from which; yasya — of which; janma — creation; nidhanam — annihilation; sthitiḥ — maintenance; īkṣaṇam — manifestation; ca — and; tat — that; vā — or; etat — this; eva — certainly; vasukāla-vat — like the quality of being the earth and, beyond that, the subtle element of the earth (smell); aṣṭi-tarvoḥ — the seed (the cause) and the tree (the effect of the cause).
My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it. The conception of “mine and yours,” is certainly a type of illusion [māyā] because everything is an emanation from You and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the gross manifestation.
nyasyedam ātmani jagad vilayāmbu-madhye
śeṣetmanā nija-sukhānubhavo nirīhaḥ
turye sthito na tu tamo na guṇāṁś ca yuṅkṣe
nyasya — throwing; idam — this; ātmani — in Your own self; jagat — cosmic manifestation created by You; vilaya-ambu-madhye — in the Causal Ocean, in which everything is preserved in a state of reserved energy; śeṣe — You act as if sleeping; ātmanā — by Yourself; nija — Your own personal; sukha-anubhavaḥ — experiencing the state of spiritual bliss; nirīhaḥ — appearing to be doing nothing; yogena — by the mystic power; mīlita-dṛk — the eyes appearing closed; ātma — by a manifestation of Yourself; nipīta — prevented; nidraḥ — whose sleeping; turye — in the transcendental stage; sthitaḥ — keeping (Yourself); na — not; tu — but; tamaḥ — the material condition of sleeping; na — nor; guṇān — the material modes; ca — and; yuṅkṣe — do You engage Yourself in.
O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As Kāraṇodakaśāyī Viṣṇu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.
tasyaiva te vapur idaṁ nija-kāla-śaktyā
ambhasy ananta-śayanād viramat-samādher
nābher abhūt sva-kaṇikā-vaṭavan-mahābjam
tasya — of that Supreme Personality of Godhead; eva — certainly; te — of You; vapuḥ — the cosmic body; idam — this (universe); nija-kāla-śaktyā — by the potent time factor; sañcodita — agitated; prakṛti-dharmaṇaḥ — of Him, by whom the three guṇas, or qualities of material nature; ātma-gūḍham — dormant in Yourself; ambhasi — in the water known as the Causal Ocean; ananta-śayanāt — from the bed known as Ananta (another feature of Yourself); viramat-samādheḥ — having awakened from the samādhi (yogic trance); nābheḥ — from the navel; abhūt — appeared; sva-kaṇikā — from the seed; vaṭa-vat — like the great banyan tree; mahā-abjam — the great lotus of the worlds (has similarly grown).
This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kāla-śakti, and thus the three modes of material nature are manifested. You awaken from the bed of Śeṣa, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.
tat-sambhavaḥ kavir ato ’nyad apaśyamānas
tvāṁ bījam ātmani tataṁ sa bahir vicintya
nāvindad abda-śatam apsu nimajjamāno
jāte ’ṅkure katham uhopalabheta bījam
tat-sambhavaḥ — who was generated from that lotus flower; kaviḥ — he who can understand the subtle cause of creation (Lord Brahmā); ataḥ — from that (lotus); anyat — anything else; apaśyamānaḥ — not able to see; tvām — Your Lordship; bījam — the cause of the lotus; ātmani — in himself; tatam — expanded; saḥ — he (Lord Brahmā); bahiḥ vicintya — considering to be external; na — not; avindat — understood (You); abda-śatam — for a hundred years according to the demigods*; apsu — in the water; nimajjamānaḥ — diving; jāte aṅkure — when the seed fructifies and is manifested as a creeper; katham — how; uha — O my Lord; upalabheta — one can perceive; bījam — the seed that has already fructified.
From that great lotus flower, Brahmā was generated, but Brahmā certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmā dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.
sa tv ātma-yonir ativismita āśrito ’bjaṁ
kālena tīvra-tapasā pariśuddha-bhāvaḥ
tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ
bhūtendriyāśayamaye vitataṁ dadarśa
saḥ — he (Lord Brahmā); tu — but; ātma-yoniḥ — who is born without a mother (directly begotten by the father, Lord Viṣṇu); ati-vismitaḥ — very much surprised (not finding the source of his birth); āśritaḥ — situated on; abjam — the lotus; kālena — in due course of time; tīvra-tapasā — by severe austerities; pariśuddha-bhāvaḥ — being completely purified; tvām — You; ātmani — in his body and existence; īśa — O my Lord; bhuvi — within the earth; gandham — aroma; iva — like; ati-sūkṣmam — very subtle; bhūta-indriya — composed of elements and senses; āśaya-maye — and that filled with desires (the mind); vitatam — spread out; dadarśa — found.
Lord Brahmā, who is celebrated as ātma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth.
dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ
evam — in this way; sahasra — thousands and thousands; vadana — faces; aṅghri — feet; śiraḥ — heads; kara — hands; uru — thighs; nāsa-ādya — noses, etc; karṇa — ears; nayana — eyes; ābharaṇa — varieties of ornaments; āyudha — varieties of weapons; āḍhyam — endowed with; māyā-mayam — all demonstrated by unlimited potency; sat-upalakṣita — appearing in different symptoms; sanniveśam — combined together; dṛṣṭvā — seeing; mahā-puruṣam — the Supreme Personality of Godhead; āpa — achieved; mudam — transcendental bliss; viriñcaḥ — Lord Brahmā.
Lord Brahmā could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Viṣṇu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahmā achieved transcendental bliss.
tasmai bhavān haya-śiras tanuvaṁ hi bibhrad
veda-druhāv atibalau madhu-kaiṭabhākhyau
hatvānayac chruti-gaṇāṁś ca rajas tamaś ca
sattvaṁ tava priyatamāṁ tanum āmananti
tasmai — unto Lord Brahmā; bhavān — Your Lordship; haya-śiraḥ — having the head and neck of a horse; tanuvam — the incarnation; hi — indeed; bibhrat — accepting; veda-druhau — two demons who were against the Vedic principles; ati-balau — extremely powerful; madhu-kaiṭabha-ākhyau — known as Madhu and Kaiṭabha; hatvā — killing; anayat — delivered; śruti-gaṇān — all the different Vedas (Sāma, Yajur, Ṛg and Atharva); ca — and; rajaḥ tamaḥ ca — by representing the modes of passion and ignorance; sattvam — pure transcendental goodness; tava — Your; priya-tamām — most dear; tanum — form (as Hayagrīva); āmananti — they honor.
My dear Lord, when You appeared as Hayagrīva, with the head of a horse, You killed two demons known as Madhu and Kaiṭabha, who were full of the modes of passion and ignorance. Then You delivered the Vedic knowledge to Lord Brahmā. For this reason, all the great saints accept Your forms as transcendental, untinged by material qualities.
lokān vibhāvayasi haṁsi jagat pratīpān
dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ
channaḥ kalau yad abhavas tri-yugo ’tha sa tvam
ittham — in this way; nṛ — like a human being (such as Lord Kṛṣṇa and Lord Rāmacandra); tiryak — like animals (such as the boar); ṛṣi — as a great saint (Paraśurāma); deva — as demigods; jhaṣa — as an aquatic (such as the fish and tortoise); avatāraiḥ — by such different incarnations; lokān — all the different planetary systems; vibhāvayasi — You protect; haṁsi — You (sometimes) kill; jagat pratīpān — persons who have simply created trouble in this world; dharmam — the principles of religion; mahā-puruṣa — O great personality; pāsi — You protect; yuga-anuvṛttam — according to the different millenniums; channaḥ — covered; kalau — in the Age of Kali; yat — since; abhavaḥ — have been (and will be in the future); tri-yugaḥ — named Triyuga; atha — therefore; saḥ — the same personality; tvam — You.
In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the Age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.
naitan manas tava kathāsu vikuṇṭha-nātha
samprīyate durita-duṣṭam asādhu tīvram
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ
na — certainly not; etat — this; manaḥ — mind; tava — Your; kathāsu — in transcendental topics; vikuṇṭha-nātha — O Lord of Vaikuṇṭha, where there is no anxiety; samprīyate — is pacified or interested in; durita — by sinful activities; duṣṭam — polluted; asādhu — dishonest; tīvram — very difficult to control; kāma-āturam — always full of different desires and lusty propensities; harṣa-śoka — sometimes by jubilation and sometimes by distress; bhaya — and sometimes by fear; eṣaṇā — and by desiring; ārtam — distressed; tasmin — in that mental status; katham — how; tava — Your; gatim — transcendental activities; vimṛśāmi — I shall consider and try to understand; dīnaḥ — who am most fallen and poor.
My dear Lord of the Vaikuṇṭha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?
jihvaikato ’cyuta vikarṣati māvitṛptā
śiśno ’nyatas tvag-udaraṁ śravaṇaṁ kutaścit
ghrāṇo ’nyataś capala-dṛk kva ca karma-śaktir
bahvyaḥ sapatnya iva geha-patiṁ lunanti
jihvā — the tongue; ekataḥ — to one side; acyuta — O my infallible Lord; vikarṣati — attracts; mā — me; avitṛptā — not being satisfied; śiśnaḥ — the genitals; anyataḥ — to another side; tvak — the skin (for touching a soft thing); udaram — the belly (for various types of food); śravaṇam — the ear (for hearing some sweet music); kutaścit — to some other side; ghrāṇaḥ — the nose (for smelling); anyataḥ — to still another side; capala-dṛk — the restless eyesight; kva ca — somewhere; karma-śaktiḥ — the active senses; bahvyaḥ — many; sa-patnyaḥ — co-wives; iva — like; geha-patim — a householder; lunanti — annihilate.
My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.
evaṁ sva-karma-patitaṁ bhava-vaitaraṇyām
paśyañ janaṁ sva-para-vigraha-vaira-maitraṁ
hanteti pāracara pīpṛhi mūḍham adya
evam — in this way; sva-karma-patitam — fallen because of the reactions of one’s own material activities; bhava — compared to the world of nescience (birth, death, old age and disease); vaitaraṇyām — in the river known as Vaitaraṇī (which lies in front of the doorway of Yamarāja, the superintendent of death); anyaḥ anya — one after another; janma — birth; maraṇa — death; āśana — different types of eating; bhīta-bhītam — being exceedingly afraid; paśyan — seeing; janam — the living entity; sva — one’s own; para — of others; vigraha — in the body; vaira-maitram — considering friendship and enmity; hanta — alas; iti — in this way; pāracara — O You, who are on the other side of the river of death; pīpṛhi — kindly save us all (from this dangerous condition); mūḍham — we are all foolish, bereft of spiritual knowledge; adya — today (because You are personally present here).
My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly suffering the pains of birth and death and eating horrible things. Now kindly look upon us — not only upon me but also upon all others who are suffering — and by Your causeless mercy and compassion, deliver us and maintain us.
ko nv atra te ’khila-guro bhagavan prayāsa
uttāraṇe ’sya bhava-sambhava-lopa-hetoḥ
mūḍheṣu vai mahad-anugraha ārta-bandho
kiṁ tena te priya-janān anusevatāṁ naḥ
kaḥ — what is that; nu — indeed; atra — in this matter; te — of Your Lordship; akhila-guro — O supreme spiritual master of the entire creation; bhagavan — O Supreme Lord, O Personality of Godhead; prayāsaḥ — endeavor; uttāraṇe — for the deliverance of these fallen souls; asya — of this; bhava-sambhava — of creation and maintenance; lopa — and of annihilation; hetoḥ — of the cause; mūḍheṣu — unto the foolish persons rotting in this material world; vai — indeed; mahat-anugrahaḥ — compassion by the Supreme; ārta-bandho — O friend of the suffering living entities; kim — what is the difficulty; tena — with that; te — of Your Lordship; priya-janān — the dear persons (devotees); anusevatām — of those always engaged in serving; naḥ — like us (who are so engaged).
O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.
naivodvije para duratyaya-vaitaraṇyās
śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān
na — not; eva — certainly; udvije — I am disturbed or afraid; para — O Supreme; duratyaya — insurmountable or very difficult to cross; vaitaraṇyāḥ — of the Vaitaraṇī, the river of the material world; tvat-vīrya — of Your Lordship’s glories and activities; gāyana — from chanting or distributing; mahā-amṛta — in the great ocean of nectarean spiritual bliss; magna-cittaḥ — whose consciousness is absorbed; śoce — I am simply lamenting; tataḥ — from that; vimukha-cetasaḥ — the fools and rascals who are bereft of Kṛṣṇa consciousness; indriya-artha — in sense gratification; māyā-sukhāya — for temporary, illusory happiness; bharam — the false burden or responsibility (of maintaining one’s family, society and nation and elaborate arrangements for that purpose); udvahataḥ — who are lifting (by making grand plans for this arrangement); vimūḍhān — although all of them are nothing but fools and rascals (I am thinking of them also).
O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.
prāyeṇa deva munayaḥ sva-vimukti-kāmā
maunaṁ caranti vijane na parārtha-niṣṭhāḥ
naitān vihāya kṛpaṇān vimumukṣa eko
nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye
prāyeṇa — generally, in almost all cases; deva — O my Lord; munayaḥ — the great saintly persons; sva — personal, own; vimukti-kāmāḥ — ambitious for liberation from this material world; maunam — silently; caranti — they wander (in places like the Himālayan forests, where they have no touch with the activities of the materialists); vijane — in solitary places; na — not; para-artha-niṣṭhāḥ — interested in working for others by giving them the benefit of the Kṛṣṇa consciousness movement, by enlightening them with Kṛṣṇa consciousness; na — not; etān — these; vihāya — leaving aside; kṛpaṇān — fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukṣe — I desire to be liberated and to return home, back to Godhead; ekaḥ — alone; na — not; anyam — other; tvat — but for You; asya — of this; śaraṇam — shelter; bhramataḥ — of the living entity rotating and wandering throughout the material universes; anupaśye — do I see.
My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himālayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.
yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
kaṇḍūyanena karayor iva duḥkha-duḥkham
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ
kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ
yat — that which (is meant for material sense gratification); maithuna-ādi — represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); gṛhamedhi-sukham — all types of material happiness based on attachment to family, society, friendship, etc; hi — indeed; tuccham — insignificant; kaṇḍūyanena — with the itching; karayoḥ — of the two hands (to relieve the itching); iva — like; duḥkha-duḥkham — different types of unhappiness (into which one is put after such itching sense gratification); tṛpyanti — become satisfied; na — never; iha — in material sense gratification; kṛpaṇāḥ — the foolish persons; bahu-duḥkha-bhājaḥ — subjected to various types of material unhappiness; kaṇḍūti-vat — if one can learn from such itching; manasi-jam — which is simply a mental concoction (actually there is no happiness); viṣaheta — and tolerates (such itching); dhīraḥ — (he can become) a most perfect, sober person.
Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ
vārtā bhavanty uta na vātra tu dāmbhikānām
mauna — silence; vrata — vows; śruta — Vedic knowledge; tapaḥ — austerity; adhyayana — study of scripture; sva-dharma — executing varṇāśrama-dharma; vyākhyā — explaining the śāstras; rahaḥ — living in a solitary place; japa — chanting or reciting mantras; samādhayaḥ — remaining in trance; āpavargyāḥ — these are ten types of activities for advancing on the path of liberation; prāyaḥ — generally; param — the only means; puruṣa — O my Lord; te — all of them; tu — but; ajita-indriyāṇām — of persons who cannot control the senses; vārtāḥ — means of living; bhavanti — are; uta — so it is said; na — not; vā — or; atra — in this connection; tu — but; dāmbhikānām — of persons who are falsely proud.
O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation — to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.
rūpe ime sad-asatī tava veda-sṛṣṭe
bījāṅkurāv iva na cānyad arūpakasya
yuktāḥ samakṣam ubhayatra vicakṣante tvāṁ
yogena vahnim iva dāruṣu nānyataḥ syāt
rūpe — in the forms; ime — these two; sat-asatī — the cause and the effect; tava — Your; veda-sṛṣṭe — explained in the Vedas; bīja-aṅkurau — the seed and the sprout; iva — like; na — never; ca — also; anyat — any other; arūpakasya — of You, who possess no material form; yuktāḥ — those engaged in Your devotional service; samakṣam — before the very eyes; ubhayatra — in both ways (spiritually and materially); vicakṣante — can actually see; tvām — You; yogena — simply by the method of devotional service; vahnim — fire; iva — like; dāruṣu — in wood; na — not; anyataḥ — from any other means; syāt — it is possible.
By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect.
tvaṁ vāyur agnir avanir viyad ambu mātrāḥ
prāṇendriyāṇi hṛdayaṁ cid anugrahaś ca
sarvaṁ tvam eva saguṇo viguṇaś ca bhūman
nānyat tvad asty api mano-vacasā niruktam
tvam — You (are); vāyuḥ — air; agniḥ — fire; avaniḥ — earth; viyat — sky; ambu — water; mātrāḥ — the sense objects; prāṇa — the life airs; indriyāṇi — the senses; hṛdayam — the mind; cit — consciousness; anugrahaḥ ca — and false ego or the demigods; sarvam — everything; tvam — You; eva — only; sa-guṇaḥ — material nature with its three modes; viguṇaḥ — the spiritual spark and Supersoul, which are beyond material nature; ca — and; bhūman — O my great Lord; na — not; anyat — other; tvat — than You; asti — is; api — although; manaḥ-vacasā — by mind and words; niruktam — everything manifested.
O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You.
naite guṇā na guṇino mahad-ādayo ye
sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ
ādy-antavanta urugāya vidanti hi tvām
evaṁ vimṛśya sudhiyo viramanti śabdāt
na — neither; ete — all these; guṇāḥ — three qualities of material nature; na — nor; guṇinaḥ — the predominating deities of the three modes of material nature (namely Lord Brahmā, the predominating deity of passion, and Lord Śiva, the predominating deity of ignorance); mahat-ādayaḥ — the five elements, the senses and the sense objects; ye — those which; sarve — all; manaḥ — the mind; prabhṛtayaḥ — and so on; saha-deva-martyāḥ — with the demigods and the mortal human beings; ādi-anta-vantaḥ — who all have a beginning and end; urugāya — O Supreme Lord, who are glorified by all saintly persons; vidanti — understand; hi — indeed; tvām — Your Lordship; evam — thus; vimṛśya — considering; sudhiyaḥ — all wise men; viramanti — cease; śabdāt — from studying or understanding the Vedas.
Neither the three modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service.
tat te ’rhattama namaḥ stuti-karma-pūjāḥ
karma smṛtiś caraṇayoḥ śravaṇaṁ kathāyām
saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ
bhaktiṁ janaḥ paramahaṁsa-gatau labheta
tat — therefore; te — unto You; arhat-tama — O supreme of all worshipable persons; namaḥ — respectful obeisances; stuti-karma-pūjāḥ — worshiping Your Lordship by offering prayers and other devotional activities; karma — activities being dedicated to You; smṛtiḥ — constant remembrance; caraṇayoḥ — of Your lotus feet; śravaṇam — always hearing; kathāyām — in topics (about You); saṁsevayā — such devotional service; tvayi — unto You; vinā — without; iti — thus; ṣaṭ-aṅgayā — having six different parts; kim — how; bhaktim — devotional service; janaḥ — a person; paramahaṁsa-gatau — obtainable by the paramahaṁsa; labheta — may attain.
Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You — offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories — who can achieve that which is meant for the paramahaṁsas?
bhaktyā bhaktena nirguṇaḥ
prahrādaṁ praṇataṁ prīto
śrī-nāradaḥ uvāca — Śrī Nārada Muni said; etāvat — up to this; varṇita — described; guṇaḥ — transcendental qualities; bhaktyā — with devotion; bhaktena — by the devotee (Prahlāda Mahārāja); nirguṇaḥ — the transcendental Lord; prahrādam — unto Prahlāda Mahārāja; praṇatam — who was surrendered at the lotus feet of the Lord; prītaḥ — being pleased; yata-manyuḥ — controlling the anger; abhāṣata — began to speak (as follows).
The great saint Nārada said: Thus Lord Nṛsiṁhadeva was pacified by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlāda, who was offering prostrated obeisances, He spoke as follows.
prahrāda bhadra bhadraṁ te
prīto ’haṁ te ’surottama
kāma-pūro ’smy ahaṁ nṛṇām
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prahrāda — O My dear Prahlāda; bhadra — you are so gentle; bhadram — all good fortune; te — unto you; prītaḥ — pleased; aham — I (am); te — unto You; asura-uttama — O best devotee in the family of asuras (atheists); varam — benediction; vṛṇīṣva — just ask (from Me); abhimatam — desired; kāma-pūraḥ — who fulfills everyone’s desire; asmi — am; aham — I; nṛṇām — of all men.
The Supreme Personality of Godhead said: My dear Prahlāda, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled.
mām aprīṇata āyuṣman
darśanaṁ durlabhaṁ hi me
dṛṣṭvā māṁ na punar jantur
ātmānaṁ taptum arhati
mām — Me; aprīṇataḥ — not pleasing; āyuṣman — O long-living Prahlāda; darśanam — seeing; durlabham — very rare; hi — indeed; me — of Me; dṛṣṭvā — after seeing; mām — Me; na — not; punaḥ — again; jantuḥ — the living entity; ātmānam — for himself; taptum — to lament; arhati — deserves.
My dear Prahlāda, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction.
prīṇanti hy atha māṁ dhīrāḥ
sarvāsām āśiṣāṁ patim
prīṇanti — try to please; hi — indeed; atha — because of this; mām — Me; dhīrāḥ — those who are sober and most intelligent; sarva-bhāvena — in all respects, in different modes of devotional service; sādhavaḥ — persons who are very well-behaved (perfect in all respects); śreyas-kāmāḥ — desiring the best benefit in life; mahā-bhāga — O you who are so fortunate; sarvāsām — of all; āśiṣām — kinds of benedictions; patim — the master (Me).
My dear Prahlāda, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone.
evaṁ pralobhyamāno ’pi
naicchat tān asurottamaḥ
śrī-nāradaḥ uvāca — the great saint Nārada said; evam — thus; pralobhyamānaḥ — being allured or induced; api — although; varaiḥ — by benedictions; loka — of the world; pralobhanaiḥ — by different kinds of allurements; ekāntitvāt — because of being solely surrendered; bhagavati — unto the Supreme Personality of Godhead; na aicchat — did not want; tān — those benedictions; asura-uttamaḥ — Prahlāda Mahārāja, the best of the family of asuras.
Nārada Muni said: Prahlāda Mahārāja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Kṛṣṇa consciousness he did not want to take any material benefit for sense gratification.