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Canto 7

S'rî S'rî Gurv-ashthaka

 

 

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

(1) S'rî Nârada said: 'The powerful sage S'ukrâcârya ['the teacher of purity'], who by the Asuras was chosen to serve as their priest, had two sons named Shanda and Amarka who lived near the residence of the Daitya king. (2) The king sent the boy Prahlâda, who was skilled in reasoning, to them in order to be instructed in different subjects of knowledge, together with other Asura children. (3) Hearing and repeating what the teachers all said there, he considered it a bad way of thinking because it was based on the notion of foes and allies. (4) One day the Asura ruler placed his son on his lap, oh son of Pându, and asked: 'Now tell me my son, what do you think yourself would be the best?'

(5) S'rî Prahlâda ['the joy of understanding'] said: 'Fine, oh King of the Asuras, I think that every embodied soul always has a mind full of worries because of being captured by the material world. When one wants to get rid of that covering of the soul, that worldly concern which is nothing but a blind well, it is better to head for the forest and seek refuge with the Lord.' 

(6) S'rî Nârada said: 'When the Daitya heard how his son, in full possession of his faculties, with these words sided with the enemy, he laughed about the diverted intelligence of small misinformed boys [like him]: (7) 'This boy will be perfectly protected [against these kind of ideas] in school, where his mind is free from the influence of brahmins in favor of Vishnu who [possibly] present themselves different from what they are.'

(8) Taken to school, the Daitya priests called for Prahlâda and questioned him, while comforting him with a soft voice and pleasant words. (9) 'Dear child, Prahlâda, we wish you all the best, tell us the truth and do not lie. What gave you this wrong way of thinking we do not find with the other children? (10) Tell us, did this opposing vision originate from evildoers or was it something of yourself? We, your teachers are eager to hear about this, oh best one of the family.'

(11) S'rî Prahlâda said: 'This reasoning about others in terms of foes and allies belongs to people with a material notion of life. Such people, reasoning from what they see, are bewildered about the external affair that is created by Him, the Supreme Lord I respect [see also B.G. 5: 18]. (12) When someone is devoted to Him, the animal notion is destroyed of this time-bound way of discriminating between the 'I' of himself and the 'I' of someone else. (13) For those whose intelligence and service was spoiled by this notion of friends and foes, it is certain that it is most difficult to be of devotional service unto Him, the Supersoul. Even others who are spiritual and follow the Vedic path, are confounded about how to serve Him who transformed my intelligence. (14) Oh brahmins, just like iron all by itself moves in the direction of a magnet, my consciousness has changed by the command of the cakra in His hand [the natural order of Time, see e.g. 5.14: 29].'

(15) S'rî Nârada said: 'After saying all this to the brahmins, the great mind fell silent and was harshly chastised by the servants of the king who, considering it obnoxious, were angry: (16) 'Oh get us a stick for him, this cinder of the dynasty, who with his corrupted intelligence is discrediting us. This calls for the solution of the fourth diplomatic option of the danda [the rod, after sâma, pacification; dâna, legally settled charity; and bheda, dividing posts]. (17) In the sandalwood forest of the Daityas this boy was born as a thorn tree that serves as a handle to the ax of Vishnu for cutting us by the roots!'

(18) Thus in different ways threatening him with punishments and such, they taught Prahlâda what the scriptures said about the [first] three goals of life [the purusârthas of dharma, artha and kâma]. (19) After his teachers were convinced that he knew all there was to be known about the four principles [of diplomacy] he, being bathed and nicely decorated by his mother, was taken to the Daitya ruler. (20) Fallen at his feet, the boy was encouraged with blessings by the Asura, who derived great joy from closing him for a long time in his two arms. (21) Putting him on his lap he smelled his head and wetted him with the water of his tears. Then he with a smile on his face said the following, oh Yudhishthhira.

(22) Hiranyakas'ipu said: 'Now tell me Prahlâda, my son, what you, well taught as you are, oh love of my life, consider the best of everything you all this time have learned from your teachers.'

(23-24) S'rî Prahlâda said: 'I think that when a person truly wants to be of devotion to the Supreme Personality, the Lord, the best thing he can learn is to be of the nine symptoms of bhakti unto Vishnu: listening, singing, remembering Vishnu, offering help at the feet, to be of sacrifice, doing prayers, being of service, being a friend and surrendering one's heart and soul.'

(25) When Hiranyakas'ipu heard his son say this he, with lips trembling of anger, told the son of the guru [who was Prahlâda's teacher] the following: (26) 'You fake brahmin! You fool! What is this? Are you siding with the enemy now, so mischievously teaching this nonsense without properly taking care of my boy? (27) This just demonstrates how many cheaters there are in this world falsely dressing up as friends. But in due course of time one can see how sin manifests itself, just like a disease does with people with a wrong lifestyle.'

(28) The son of the guru said: 'This what your son says is not what we taught him, nor has anyone else taught him that, oh enemy of Indra. This is his natural inclination, oh King. Do not be angry with us, do not put the blame on us.'

(29) S'rî Nârada said: 'After thus being answered by the teacher, the Asura addressed his son for the second time: 'If you have not heard it from the mouth of your teacher, you wretch, then from where came this bad notion?'

(30) S'rî Prahlâda said: 'Persons swearing by a worldly existence develop a life leading to hell, for they fail in their sense control and repeatedly chew the chewed. They are never inclined toward Krishna [see B.G. 4: 4-5] because of what others tell them, out of their own understanding or by a combination of the two [see also B.G. 2: 44]. (31) They who think to gain by the external world have, in their difficult ambitions, really no sense of life's purpose, Lord Vishnu. Even though they follow a lead they, just like blind men led by the blind, obeying the dictates of material nature, are bound to the ropes of her strong power [of mâyâ]. (32) To vanquish the unwanted - which is the purpose of all the great souls [the gurus and devotees] - is out of the reach of these people for as long as their consciousness is not in touch with the Feet of Renown, for as long as they do not accept the consecration by the rule [or dust] of the feet of those living [voluntarily] in poverty who are free from this bondage.'

(33) Thus having spoken the son stopped. Hiranyakas'ipu, blind with anger out of his mind, threw him from his lap on the floor. (34) Overpowered by indignation he furiously with bloodshot eyes said: 'Men, oh sons of Nirriti [a demon], put an end to his life immediately, lead this boy away to be killed! (35) This one here is the murderer of my brother, for he, this lowest one giving up his own well-wishers, is as a servant at the feet of Vishnu, he worships Him who has killed his own uncle! (36) And to Vishnu he is no good either with his five years of age and his faithless forsaking of the difficult to deny love of his parents. (37) Even being born from others a child constitutes a blessing as beneficial as a medicinal herb, but a son born from oneself who is of evil intentions should be given up like one gives up a diseased limb. For being deleterious to the well-being of the body its removal still allows a happy life. (38) Anyway, he must be killed who, eating, lying down and sitting with us, posed as a friend, but is as good an enemy to us as uncontrolled senses are to a sage.'

(39-40) The sons of Nirriti obeying the command of their leader then with their frightening teeth and faces, their red hairs, mustaches and the sharp tridents in their hands fearfully roared: 'Yeah, let us cut him to pieces!' and with their lances attacked the vital parts of Prahlâda who sat there silently. (41) But just as laudable actions have no effect when they are performed the wrong way, their attack had no effect upon him whose mind was absorbed in the Supreme Absolute of the Fortunate One, the Soul of Each, who cannot be perceived by the senses. (42) Oh Yudhishthhira, the Daitya ruler, alarmed upon seeing how the attempts failed, with determination devised a variety of ways to kill him. (43-44) He tried to crush him with an elephant, attack him with huge snakes, cast spells of doom, throw him from heights, to conjure tricks, imprison him, administer poison and subject him to starvation, cold, wind, fire and water and pile rocks upon him, but by none of these means the demon succeeded in putting his son, the sinless one, to death. With his prolonged efforts having no success he got very nervous.

(45) [He thought:] 'With all these unholy expressions and diverse methods, devised to kill him, with all these treacheries and abominations, he found relief by his own strength! (46) Despite being a child, he is in control of matters and afraid of nothing. So close to me he will, just like a mistreated dog, always keep his tail curved and never forget my misconduct. (47) His unlimited faith, his imperishability and his lack of fear for any of these hostilities, will definitely sooner or later be the cause of my death.'

(48) Thus ruminating with his face downward, he lost a great deal of his splendor. Shanda and Amarka, the two sons of Us'anâ [S'ukrâcârya], then spoke to him in private. (49) 'All the leaders of the three worlds who are dominated by you alone, tremble when you lift your eyebrows. You have nothing to fear from him, oh master. We do not understand why you should worry about the qualities and faults of some child. (50) Just keep him bound by the ropes of Varuna until our guru S'ukrâ returns, so that he does not flee out of fear. Assisted by people with more experience [like us], he will develop the intelligence getting older.'

(51) Thus being advised he took heed of what the sons of the spiritual master told him and so it happened that Prahlâda was instructed in the duties of the members of a royal household. (52) Fulfilling religious duties, managing the economy and the regulation of desires was repeatedly in full explained to Prahlâda who was humble and submissive, oh King [compare B.G. 14: 20 & 26]. (53) [But again] what the teachers related to him about the three paths, this education he received from these people taking pleasure in the duality [of friends and foes], he did not consider good [spiritual] instruction at all [compare 6.3: 20-25]. (54) When the teachers were busy with their own household duties the boys of his age there took the opportunity to take him aside. (55) He then smilingly addressed them, in pleasing words telling them with great intelligence and learning how merciful it is to live a better life with God. (56-57) Oh great king, all the boys giving up their playthings out of respect for his words, then sat around him with their minds no longer corrupted by the instructions and actions of those [teachers] who took pleasure in the duality. To them, who were freed the moment they fixed their hearts and eyes on him, he spoke compassionately as a real friend and a great example of an Asura in devotion.'

 

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Third revised edition, loaded January 24, 2019.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Nârada said: 'The powerful sage S'ukrâcârya ['the teacher of purity'], who by the Asuras was chosen to serve as their priest, had two sons named Shanda and Amarka who lived near the residence of the Daitya king.
S'rî Nârada said: 'To serve as their priest was by the Asuras the mightiest around, S'ukrâcârya ['the seminal teacher'], chosen. His two sons Shanda and Amarka lived near the residence of the daitya king.  (Vedabase)

 

Text 2

The king sent the boy Prahlâda, who was skilled in reasoning, to them in order to be instructed in different subjects of knowledge, together with other Asura children.

The king sent the boy Prahlâda, well known with the moral code, to them to receive, together with other asura children, instruction from the textbooks of material knowledge. (Vedabase)

 

Text 3

Hearing and repeating what the teachers all said there, he considered it a bad way of thinking because it was based on the notion of foes and allies.

Hearing and repeating what the teachers instructed on what all should be considered the good and bad of oneself and others, he considered it a case of bad philosophy. (Vedabase)

 

Text 4

One day the Asura ruler placed his son on his lap, oh son of Pându, and asked: 'Now tell me my son, what do you think yourself would be the best?'

When once the asura ruler placed his son on his lap, o son of Pându, inquired he: 'Tell me my son, what do you yourself think would be the best?' (Vedabase)

 

Text 5

S'rî Prahlâda ['the joy of understanding'] said: 'Fine, oh King of the Asuras, I think that every embodied soul always has a mind full of worries because of being captured by the material world. When one wants to get rid of that covering of the soul, that worldly concern which is nothing but a blind well, it is better to head for the forest and seek refuge with the Lord.' 

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

 

Text 6

S'rî Nârada said: 'When the Daitya heard how his son, in full possession of his faculties, with these words sided with the enemy, he laughed about the diverted intelligence of small misinformed boys [like him]:

S'rî Nârada said: 'The Daitya hearing how his son full faith with his words stood at the side of the enemy, laughed at the intelligence of the small boy and assumed he was polluted by the wrong spirit: (Vedabase)

 

Text 7

'This boy will be perfectly protected [against these kind of ideas] in school, where his mind is free from the influence of brahmins in favor of Vishnu who [possibly] present themselves different from what they are.'

'Let this little boy better be protected at school so that his intelligence stays free from the influence of Vishnu minded brahmins who present themselves differently from what they are.' (Vedabase)

 

Text 8

Taken to school, the daitya priests called for Prahlâda and questioned him, while comforting him with a soft voice and pleasant words.

Brought back to the place [the guru-kula], called the daitya priests for Prahlâda and questioned they him, comforting him with a soft voice and pleasant words. (Vedabase)

   

Text 9

'Dear child, Prahlâda, we wish you all the best, tell us the truth and do not lie. What gave you this wrong way of thinking we do not find with the other children?

'Dear child, Prahlâda, all fortune to you, tell us the truth and do not lie, which of the other children have given you this wrong way of thinking? (Vedabase)

 

Text 10

Tell us, did this opposing vision originate from evildoers or was it something of yourself? We, your teachers are eager to hear about this, oh best one of the family.'

Tell us, did this opposing vision originate from evildoers or was it something of yourself; we, all of your teachers are eager to hear about this, o best one of the family.' (Vedabase)

 

Text 11

S'rî Prahlâda said: 'This reasoning about others in terms of foes and allies belongs to people with a material notion of life. Such people, reasoning from what they see, are bewildered about the external affair that is created by Him, the Supreme Lord I respect [see also B.G. 5: 18].

S'rî Prahlâda said: 'This reasoning about others in terms of good and bad is something belonging to people in the material conception of life; thinking about what one sees is one simply bewildered by the outer that is created by Him, the Supreme Lord whom I prove my respect [see also B.G. 5: 18]. (Vedabase)

 

Text 12

When someone is devoted to Him, the animal notion is destroyed of this time-bound way of discriminating between the 'I' of himself and the 'I' of someone else.

When He is pleased with the person is the animal notion of this timebound way of discriminating between the 'I' of someone else and the 'I' of oneself destroyed. (Vedabase)

 

Text 13

For those whose intelligence and service was spoiled by this notion of friends and foes, it is certain that it is most difficult to be of devotional service unto Him, the Supersoul. Even others who are spiritual and follow the Vedic path, are confounded about how to serve Him who transformed my intelligence.

He, this Supersoul is most difficult to ascertain for those whose intelligence and service with the 'I' and 'Thou' vision is spoilt; they, the ones of Brahmâ [here: the false teachers], of whom the followers on the vedic path are bewildered, have indeed placed my intelligence in opposition. (Vedabase)


Text 14

Oh brahmins, just like iron all by itself moves in the direction of a magnet, my consciousness has changed by the command of the cakra in His hand [the natural order of Time, see e.g. 5.14: 29].'

O brahmins, just as iron from itself moves to the proximity of a magnet is similarly my consciousness simply bend to the will of the cakra in His hand [see e.g. 5.14: 29].' (Vedabase)

 

Text 15

S'rî Nârada said: 'After saying all this to the brahmins, the great mind fell silent and was harshly chastised by the servants of the king who, considering it obnoxious, were angry: 

S'rî Nârada said: 'After saying all this to the brahmins fell the great mind silent and was he harshly chastised by the servants of the king who, thinking nothing of it, were very angry: (Vedabase)

 

Text 16

'Oh get us a stick for him, this cinder of the dynasty, who with his corrupted intelligence is discrediting us. This calls for the solution of the fourth diplomatic option of the danda [the rod, after sâma, pacification; dâna, legally settled charity; and bheda, dividing posts].

'Oh get me a stick for him, this cinder of the dynasty, who with his corrupted intelligence is defaming us; to him is the fourth diplomatic option of the danda [the rod] the solution called for [after dâna, legally settled charity; sâma, pacification and bheda, dividing posts].  (Vedabase)
 
Text 17

In the sandalwood forest of the Daityas this boy was born as a thorn tree that serves as a handle to the ax of Vishnu for cutting us by the roots!'

In the sandalwood forest of the Daityas is this boy born a thorn tree that serves as a handle to the ax that is Vishnu cutting us by the roots!'  (Vedabase)

 

Text 18

Thus in different ways threatening him with punishments and such, they taught Prahlâda what the scriptures said about the [first] three goals of life [the purusârthas of dharma, artha and kâma].

This way by various means threatening him in words and deeds, instructed they Prahlâda in what the scriptures offered concerning the [first] three goals of life [the purusârthas of dharma, artha and kâma]. (Vedabase)

 

Text 19

After his teachers were convinced that he knew all there was to be known about the four principles [of diplomacy] he, being bathed and nicely decorated by his mother, was taken to the Daitya ruler.

After his teachers had taught him all there was to be known about the four principles of diplomacy was he, bathed and ornamented by his mother, taken to the daitya ruler. (Vedabase)

 

Text 20

Fallen at his feet, the boy was encouraged with blessings by the Asura, who derived great joy from closing him for a long time in his two arms.

The boy fallen at his feet was by the Asura encouraged with blessings and from embracing him for a long time with his two arms, derived he a great joy. (Vedabase)

 

Text 21

Putting him on his lap he smelled his head and wetted him with the water of his tears. Then he with a smile on his face said the following, oh Yudhishthhira.

Putting him on his lap smelled he his head and wetted he him with the water of his tears, and with a smile on his face said he the following, o Yudhishthhira. (Vedabase)

 

Text 22

Hiranyakas'ipu said: 'Now tell me Prahlâda, my son, what you, well taught as you are oh love of my life, consider the best of all that you all this time have learned from your teachers.'

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

 

Text 23-24

S'rî Prahlâda said: 'I think that when a person truly wants to be of devotion to the Supreme Personality, the Lord, the best thing he can learn is to be of the nine symptoms of bhakti unto Vishnu: listening, singing, remembering Vishnu, offering help at the feet, to be of sacrifice, doing prayers, being of service, being a friend and surrendering one's heart and soul.'

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


Text 25

When Hiranyakas'ipu heard his son say this he, with lips trembling of anger, told the son of the guru [who was Prahlâda's teacher] the following:

Hearing his son saying this told Hiranyakas'ipu, with lips trembling of anger, thereupon the son of the guru [who was Prahlâda's teacher] the following:  (Vedabase)

 

Text 26

'You fake brahmin! You fool! What is this? Are you siding with the enemy now, so mischievously teaching this nonsense without properly taking care of my boy?

'You degraded brahmin! What is this, are you siding with the enemy so mischievously teaching this nonsense, not taking proper care of my boy, you fool! (Vedabase)

 

Text 27

This just demonstrates how many cheaters there are in this world falsely dressing up as friends. But in due course of time one can see how sin manifests itself, just like a disease does with people with a wrong lifestyle.'

Really, there are a lot of dishonest people in this world, who, in cheating their friends, dress up for appearances; in the course of time can one of them observe the sin manifesting itself like a disease does with people living wrong.' (Vedabase)

 

Text 28

The son of the guru said: 'This what your son says is not what we taught him, nor has anyone else taught him that, oh enemy of Indra. This is his natural inclination, oh King. Do not be angry with us, do not put the blame on us.'

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

 

Text 29

S'rî Nârada said: 'After thus being answered by the teacher, the Asura addressed his son for the second time: 'If you have not heard it from the mouth of your teacher, you wretch, then from where came this bad notion?'

S'rî Nârada said: 'Thus answered by the teacher addressed the Asura his son a second time: 'If you haven't heard it from the mouth of your teacher, then from where came this bad inclination, you fallen one?' (Vedabase)

 

Text 30

S'rî Prahlâda said: 'Persons swearing by a worldly existence develop a life leading to hell, for they fail in their sense control and repeatedly chew the chewed. They are never inclined toward Krishna [see B.G. 4: 4-5] because of what others tell them, out of their own understanding or by a combination of the two [see also B.G. 2: 44].

S'rî Prahlâda said: 'Persons attached to their material life develop, because they fail to control their senses in their chewing the chewed again and again, a life that leads to hell; never are they inclined towards Krishna [see B.G. 4: 4-5] because others say so or out of their own understanding, nor will they of a combination of the two [see also B.G. 2: 44]. (Vedabase)

 

Text 31

They who think to gain by the external world have, in their difficult ambitions, really no sense of life's purpose, Lord Vishnu. Even though they follow a lead they, just like blind men led by the blind, obeying the dictates of material nature, are bound to the ropes of her strong power [of mâyâ].

They who are after the value of the external world have in their ambitions really no idea of the goal of their lives, Vishnu; although they are led are they, like blind men led by the blind, heavily bound in ropes to the dictates of material nature. (Vedabase)

 

Text 32

To vanquish the unwanted - which is the purpose of all the great souls [the gurus and devotees] - is out of the reach of these people for as long as their consciousness is not in touch with the Feet of Renown, for as long as they do not accept the consecration by the rule [or dust] of the feet of those living [voluntarily] in poverty who are free from this bondage.'

As long as the consciousness of these people is not in touch with the Feet of Renown, as long as they do not accept the consecration by the rule [or dust] of the feet of those who are free from the bondage, is the disappearance of the unwanted, that is the purpose of all the great, out of their reach.' (Vedabase)

 

Text 33

Thus having spoken the son stopped. Hiranyakas'ipu blind with anger out of his mind, threw him from his lap on the floor. 

Thus having spoken stopped the son. Hiranyakas'ipu blind of anger to the selfrealization, threw him from his lap on the ground. (Vedabase)

 

Text 34

Overpowered by indignation he furiously with bloodshot eyes said: 'Men, oh sons of Nirriti [a demon], put an end to his life immediately, lead this boy away to be killed!

Overpowered by indignation said he angered with bloodshot eyes: 'Men, kill him immediately, take this one away to die! (Vedabase)

 

Text 35

This one here is the murderer of my brother, for he, this lowest one giving up his own well-wishers, is as a servant at the feet of Vishnu, he worships Him who has killed his own uncle!

This one here is the murderer of my brother, he, this lowest one giving up his own well-wishers, is like a servant to the feet of Vishnu, the same who has killed his uncle. (Vedabase)

 

Text 36

And to Vishnu he is no good either with his five years of age and his faithless forsaking of the difficult to deny love of his parents.

And to Vishnu he's no good either being only five of age and this untrustworthy having given up on the hard to forsake love of his father and mother. (Vedabase)

 

Text 37

Even being born from others a child constitutes a blessing as beneficial as a medicinal herb, but a son born from oneself who is of evil intentions should be given up like one gives up a diseased limb. For being deleterious to the well-being of the body its removal still allows a happy life.

Even stemming from others is a child as beneficial as a medicinal herb coming from elsewhere; but a son born from oneself who is ill-willing should just like a diseased limb be cut off as being deleterious to the well-being of the body that by that removal may live happily. (Vedabase)

 

Text 38

Anyway, he must be killed who, eating, lying down and sitting with us, posed as a friend, but is as good an enemy to us as uncontrolled senses are to a sage.'

By all means must he be killed, he who eating, lying down and sitting with us, posing as a friend is as much an enemy to us as the uncontrollable senses are to a sage.' (Vedabase)

 

Text 39-40

The sons of Nirriti obeying the command of their leader then with their frightening teeth and faces, their red hairs, mustaches and the sharp tridents in their hands fearfully roared: 'Yeah, let us cut him to pieces!' and with their lances attacked the vital parts of Prahlâda who sat there silently.

The henchmen having taken in all their leader had to say then fearfully roared with the sharpest tridents in their hands, their frightening teeth and faces and their red hairs and mustaches: 'Let's cut him to pieces' and attacked Prahlâda, sitting there silently, with their lances on his tender parts. (Vedabase)

 

Text 41

But just as laudable actions have no effect when they are performed the wrong way, their attack had no effect upon him whose mind was absorbed in the Supreme Absolute of the Fortunate One, the Soul of Each, who cannot be perceived by the senses.

On him whose mind was absorbed in the Supreme Absolute of the Fortunate One, the Soul of Each that is not perceivable by the senses, had they no effect just as good deeds have no effect with an undeserving person. (Vedabase)

 

Text 42

Oh Yudhishthhira, the Daitya ruler, alarmed upon seeing how the attempts failed, with determination devised a variety of ways to kill him.

O Yudhishthhira, the daitya ruler daunted upon seeing how the attempts ran futile, devised with determination for a variety of ways to kill him. (Vedabase)

  

Text 43-44

He tried to crush him with an elephant, attack him with huge snakes, cast spells of doom, throw him from heights, to conjure tricks, imprison him, administer poison and subject him to starvation, cold, wind, fire and water and pile rocks upon him, but by none of these means the demon succeeded in putting his son, the sinless one, to death. With his prolonged efforts having no success he got very nervous.

Crushing him with an elephant, attacking with the king's poisonous snakes, with spells of doom, throwing him from heights, conjuring tricks, imprisoning him, administering venom and subjecting him to starvation, cold, wind, fire and water and with piling rocks upon him, was the demon unable to put his son, the sinless one, to death and because he in that long standing effort had no success, was he in great anxiety: (Vedabase)

 

Text 45

[He thought:] 'With all these unholy expressions and diverse methods, devised to kill him, with all these treacheries and abominations, he found relief by his own strength!

'From the many of these unholy expressions and different ways devised to kill him, from all these treacheries and abominations he found relief by his own strength! (Vedabase)

 

Text 46

Despite being a child, he is in control of matters and afraid of nothing. So close to me he will, just like a mistreated dog, always keep his tail curved and never forget my misconduct.

So near to me and only a child really, he is nevertheless rooted in complete fearlessness; just like a mistreated dog that always keeps its tail curved, will he never forget the wrong I did to him. (Vedabase)

 

Text 47

His unlimited faith, his imperishability and his lack of fear for any of these hostilities, will definitely sooner or later be the cause of my death.'

Definitely will this unlimited glory and immortality of his lack of fear for whatever, from wherever he was opposed, be the cause of my death sooner or later.' (Vedabase)

 

Text 48

Thus ruminating with his face downward, he lost a great deal of his splendor. Shanda and Amarka, the two sons of Us'anâ [S'ukrâcârya], then spoke to him in private.

Thus ruminating face downward he lost a great deal of his splendor. Shanda and Amarka, the two sons of the preceptor, then spoke secretively to him. (Vedabase)

 

Text 49

'All the leaders of the three worlds who are dominated by you alone, tremble when you lift your eyebrows. You have nothing to fear from him, oh master. We do not understand why you should worry about the qualities and faults of some child.

'Conquered by you alone do all the leaders of the three worlds tremble when you lift your eyebrows; you have nothing to fear from him o master, nor do we see the point really of worrying about the qualities and faults of this or that child. (Vedabase)

 

Text 50

Just keep him bound by the ropes of Varuna until our guru S'ukrâ returns, so that he does not flee out of fear. Assisted by people with more experience [like us], he will develop the intelligence getting older.'

Just keep him bound in the ropes of Varuna until our guru S'ukrâcârya returns, so that he, afraid, may not run off; helped by the more experienced will the intelligence be found when his person grows older.' (Vedabase)

 

Text 51

Thus being advised he took heed of what the sons of the spiritual master told him and so it happened that Prahlâda was instructed in the duties of the members of a royal household.

This way being advised he took heed of what the sons of the spiritual master had told him and thus was Prahlâda practically taught what the civil virtues of kings are. (Vedabase)

 

Text 52

Fulfilling religious duties, managing the economy and the regulation of desires was repeatedly in full explained to Prahlâda who was humble and submissive, oh King [compare B.G. 14: 20 & 26].

The formal duty, the economy and the regulation of desire were time and again systematically laid out before Prahlâda o King, who was as humble as he was submissive [compare B.G. 14: 20 & 26]. (Vedabase)

 

Text 53

[But again] what the teachers related to him about the three paths, this education he received from these people taking pleasure in the duality [of friends and foes], he did not consider good [spiritual] instruction at all [compare 6.3: 20-25].

What the teachers related to him about the three paths - the education he received from people who were delving in a prescribed duality, he considered not a really good instruction at all [compare 6.3: 20-25]. (Vedabase)

 

Text 54

When the teachers were busy with their own household duties the boys of his age there took the opportunity to take him aside.

When the teachers were busy with their own civil duties took the boys of the same age there the opportunity to call for him. (Vedabase)

 

Text 55

He then smilingly addressed them, in pleasing words telling them with great intelligence and learning how merciful it is to live a better life with God.

He then, the great intelligence, addressed them in pleasing words telling them smilingly and learned how merciful it is to stay with God. (Vedabase)

 

Text 56-57

Oh great king, all the boys giving up their playthings out of respect for his words, then sat around him with their minds no longer corrupted by the instructions and actions of those [teachers] who took pleasure in the duality. To them, who were freed the moment they fixed their hearts and eyes on him, he spoke compassionately as a real friend and a great example of an Asura in devotion.'

They, the boys giving up their playthings, indeed all in awe for his words, had their minds cleared from the instructions and the modeling from those [teachers] who took pleasure in talks of duality. They sat around him o king of rule, with their hearts and eyes freed now fixed on him who was speaking compassionately as a real friend and a great example of an Asura in devotion. (Vedabase)

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The painting is titled: 'Hiranyakasipu About to Decapitate Prahlada'.
Folio from a Bhagavata Purana (Ancient Stories of the Lord).
India, Jammu and Kashmir, Mankot, South Asia, circa 1725. Courtesy
LACMA.
Production:
Filognostic Association of The Order of Time


  

 

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