Chapter 10

1. Sri Narada said, ‘Hiranyakashipu, the emperor of the asuras after having counselling with his ministers got himself convinced that his son Prahlada cannot be subdued by using any kind of punishment. Therefore he sent a messenger to convey his sympathy to Sri Prahlada who was ever free from any malice and pure at heart. When Sri Prahlgda presented himself before the king king affectionately spoke to him thus.

2-3. ‘O durling Prahlada, though you have committed offences and thereby subject to severe punishment unto death yet you, being my son, I cannot execute that punishment to you. I no doubt, as a king ruled out your death-punishment and accordingly the asuras in concern were ordered to act upon. But lately I pitied upon you and withdrew the order and so you yet happily live. To protect or to destroy oneself is depending upon my will. You did not know my prowess and therefore being a mere child disobeying me, you took recourse to Hari Who is not known and Who is not existing at all.

4. Let this be gone, O darling, now you give up that enemity. Reignorant, one knows, the kings cannot be always merciful, because soon they are provoked they have got nothing to consider as right or wrong. So at any moment it may happen in provocation, taking as an enemy, I may kill you outright.

5. Further, O darling, why should you cause me to provoke, when you have to live with me? Once again ponder over that nothing happens without any cause. You should deeply ponder over what a great physical strength you possess, therefore why so foolishly should you seek favour from our enemy? Better now itself you give him up altogether.’

6-7. Sri Prahlada who was endowed with the intuitive wisdom, being a staunch devotee of Sri Hari could realise the ill motive of his father, and therefore he replied him thus: ‘Father, the very very sweetened advices that you have just now given to me, so in future I shall thousand times elucidate them. The substance of your advice is that kowing pretty well your prowess why should I yet support your enemy and therefore I should leave your enemy. Because, those persons who do not look for their spiritual welfare their very uttarances involuntarily welcome the calamities in their own lives.

8. O king, you yourself judge it; is there anybody else enemy to one than the lust, anger, thirst etc, the six enemies of the heart? Because these six enemies with their sinful propensity ever stand at the gate of one’s heart preventing oneself from any freedom to enjoy the perennial happiness.

9. As an illusive wife creating spell upon her hen-pecked husband draws him away from the affection of his parents so too people being propelled by maya succumb to lust, anger, thirst etc, and ever forget only the Well-wisher, Sri Hari, the eternal Presiding Deity of the heart.

10. It is only a thirsty cow on seeking for water by chance may come to a lake full of prilude water, so also people roaming on earth and having been afflicted by the triple afflications of maya by providence only may get a life of abnegation from the helish Samsar and finally take recourse to Sri Vishnu. But yet he has to face many obstacles in life because until the last, these enemies viz, lust, anger, thirst etc will stand on his path like the Alps to cross over.

11. O king, yes, obeying your advice I totally give them adieu. Now regarding one’s own prowess what you have said let me interpret it. The Divine power that is bestowed by God Vishnu is only the proper and real strength of one’s self, because, Vishnu alone is the only Propeller of all beings, Therefore one who does not adhere to Sri Vishnu is the real enemy; one must not keep any relation with him.

12. Father, I have taken this unshaking vow that I, by all means will give good bye from a distance, all these enemies and never even in dream cherish them in my heart. I, by all means shall take hold of Sri Hari Who is the real Well-wisher and the strength. Let your good-will make me adhere to Sri Hari.

13. Now let me explain about your comment in regard to that Hari does not exist. First I thought such utterances are most offensive but now I understand that is full of intrinsic meaning. Yes, in this universe leaving Him nothing has got meaning and becomes purposeful. Therefore He is to be worshipped by one and all. Can there be any one equal to Him? So, Hari-Bhajan is the only duty of all and those who do not worship Him they must not be served.

14. Those who are not illusioned by maya they take recourse to the Transcendental Name and Divinity. But those who are robbed of their intellect by the illusive maya they will adhere 6 to the demy gods who are subject to decay and death. Those who are elevated and spiritually enlightened they never will worship mamon. Men who are unstinted at heart they are really enriched abundantly. None else is to be considered as wealthy person.

O king, God is beyond any limitation such as neither long nor short, nor small, nor big; neither has He got any phenomenal name or from but He is Transcendental. Therefore one who has realised the oweful and miserable condition of the life of transmigration will take recourse to Him. He is the Monitor of all and He is the Supreme Godhead. He is known as Sri Vishnu. I have taken shelter at His Bliss-showering Lotus Feet.

16. Father, what we have been discussing is the most secret talks, the Yogis who contemplate upon the Supreme Godhead they generally in solitude discuss among themselves such topics. Secondly these talks are full of esoteric Aspects of the Supreme Truth. Therefore let us stop here. What you have pronounced through your mouth that cannot be withdrawn. The food which is vomitted how can be eaten once again?

17. Sri Hari Who is full of Divine Potencies shines forth with His Divine Effulgence and His Divine Name when heard once, makes one wash off his sins. He is not devoid of form and name. He has got Transcendental Name and Form. He has got thousands of Divine All-suspicious Names. He enacts His Divine Leela by getting Himself incarnated in many Divine Forms out of His Own Prerogative. He is the punisher of wicked whereas He fulfils the desires of His supplicants.

18. One who chants any one of His numberless Divine Names being free from offences or even remembers at his untainted heat certainly his merit excells all other virtues. Therefore those gods who know the glory of Divine Name naturally feel envious for the super-natural possession of those for tunate blessed ones because they although born as gods could not attain to that.

19. The munis when visualise in their blissful untainted oceanic heart the dazzling and effulgent Sri Narayana, the Sat-Chit-Ananda Vigraha, they attain to their final beatitude of life.

20-21. People contemplating upon His Divine Form go beyond death. What more, whatever is existing whether sentient or non-sentient beings everything exists due to His propelling. He is the Shelter and the Sustainer of the universe. Therefore there is nothing to suprise in my case, I being a self-surrendered soul to Him, the poisonous snakes, the mighty asuras that were being commissioned by you came to destroy me but they could not do so. In this I do not give any importance. This is most negligible and unaccountable.

22. Jivas are born being propelled by Vishnu’s maya and they themselves are His Tatastha-shakti; therefore how they can fight against Vishnu Himself. A man who by exercising spell when creates most poisonous snakes how can those snakes create any fear to him?

23. O king, as a foolish crow may fly a long distance leaving aside an orchard full of ripen fruits likewise a man full of malice and stupidity cherishes antagonistic feeling against Divine Name and Transcendental Personality of Sri Hari Who is the only Bestower of boons and Saviour of mankind, and thereby welcomes own worst misfortune.

24. Nay one’s good luck or bad luck is the action of the scrupulous maya, the illusive potency of Sri Narayana. People deluded by maya commit numberless sins. They are ever under the spell of maya, therefore they áre at a loss of their discriminating faculties. Being influenced by the triple-gunas of the deluding potency of God, people succumb to the life of transmigration and reap the fruits of their karma. When they remain entangled by maya how they can have their freedom?

25. You are my father, therefore honourable to me. I should not use any such words which may perturb you. Therefore I must refrain myself from discoursing further on this subject. O king, be merciful unto me, otherwise I have to go my own right path and ready to face what is forthcoming.

, 26. Sri Prahlada being a devout soul so gently spoke to his father and then became silent. Whereas Hiranyakashipu, a devilish character looked all round and then with a great anguish spoke thus

27. ‘Alas, I cared my child with all my affection but now look, how he behaves! How painful it is that he pretends as if he is the most innocent person, but his behaviour is most contradictory.

28. O the ministers, let you all judge his pronouncements and tell me whether he merely pretends or there is any sincerity at all?

29-30. Re fool, how do you go on talking uselessly? How do you consider yourself more wise than myself as well as my learned ministers? Neither you are at a delirium due to defect of your brain nor due to suffering from some serious disease. Are you having any deficiency for which you have to look for favour from Hari (Vishnu)?

As a man without creative organ cannot enjoy Urvashi, a celestial enchantress so too, you although got this golden opportunity to be born as my son, and having possessed this champion youth and abounding wealth cannot enjoy them due to your idleness and foolishness. What more misfortune may befall upon you! 31.

32. Re fool, why should you so ignorantly take yourself to the path of religion? I am your well-wisher but you think me contrary.

33-34. You are at the prime of your youth. Make yourself happy, be merry doting with youthful enrhantresses, Numberless of them are ready to serve you. Better, give up dry and substanceless Brahman. Don’t waste your life in vain by warshipping god. Enjoy the life and be happy. Many youthful girls with full of honey in their breasts will be waiting upon you. They are like she-elephants on heat just hunting for their mate. So take hold of them. Then you will know where happiness of life rests. Once you company them, never you will utter that “Brahman is praise-worthy or wor- shippable.”

35. If you once become fond of hunting, gemes [gems?] or art of music, then never you will go to learn anything of morality. What I have earned by my own labour that abound and are far-surpassing the wealths of the gods of the heavens; everything will be at your disposal and you may enjoy them freely at your heart’s content. Therefore Re fool, why then run after something which is a mere myth leaving aside the abounding treasure of your father.

36-37. What great happiness you may enjoy by making myself pleased, whereas what happiness can you derive from Vishnu? Are you not noticing that even Indra, the king of the gods wait upon my mercy. Therefore obey me without any hesitation.

40. When emperor Hiranyakashipu thus concluded his talk his ministers began ro address Prahlada. They said, “Dear prince, you should know when our emperor is pleased and extends his kindness, the gods of the heaven feel it the great boon to them. The moon-god is so subjugated to him that when our emperor desires to decorate his forehead at once he (moon) presents himself as a looking-glass before him. And if he delays to appear before him at once our king’s frenzy look becomes a death-blow to him.

41. Varuna, god of the oceans regularly supply him pure and fresh water himself carrying the pot with a feeling as an honour to him.

42. The Vayu (Air) god serves him by carrying his message to a far distance. He does it without any delay therefore he is entitled as constant mover.

43. You are really fortunate to be born to him who has got no exception in prowess and prosperity in three worlds. Hari is after all one of those gods who wait upon the mercy of our emperor, therefore should you not leave him aside?’

44. The exalted soul Prahlada on hearing those words of the crooked ministers realised them as the thorns on his path of spiritual progress.

45. Sri Narada said, so Sri Prahlada felt—‘my conscience neither permits me to reply them nor allows me to remain silent.’

46. These all are the tests put to me by the providence in examining my steadfastness of devotion to Sri Narayana otherwise why these elders should say so irrevently •••

47. O my Lord, no doubt, whenever one does good he meets obstacles. It is the fact that for auspicious acts there are many difficulties to over-come. So All auspicious Hari-Bhajan how can be done without facing obstacles?

48. Some unsteady persons with their polluted heart pretend themselves as the devotees of Sri Narayana but when they meet obstacles they give up Hari-Bhajan and take to their heels like at the very sight of a tiger the deer runs away hither and thither.

49. But those who are steadfast in their devotion to Sri Narayana, no doubt, even the wellwisher gods offer them temtresses or the devils create spoils or even elders advise them not to take to that path of devotion but none of them can sway over them from royal path.

50. All these obstacles are naturally expected, and there is nothing to surprise. Those who are possessing intuitive wisdom are firm in their resolute; they well constantly keep their wisdom vigilant and with their conscience will overcome all those obstacles by remaining firm in their steadfast devotion to Sri Hari and doubtlessly they will attain the Summum bonum of their lives.

51. Next he said, father, yourself as well as your these ministers without judging the merit have given those convenient speeches. Those words of yours are without any substance and they are childish, no doubt apparently they appear pleasing, but I know doubtlessly that those are unwholesome to me.

52. One who has got his conscience, how can he pronounce these words? If really father is the wellwisher of his son then never he can advise the son, “my son, enjoy a life doting freely with enchantresses, those who are like she elephants in heat.” Should a civilised person pronounce these words to his son? How could you utter such silly and impudent words to your son?

Father, every one is scorched in the fire of lust, anger and thirst for enjoyment; observing that I want to be away from them but how do you advise me to succumb to them?

55. There is no need of advice in this matter as a blind even without the misguide of the miscreant falls into the well, likewise everyone on earth in his life of transmig. ration succumbs to the miserable fate of life of enjoyment. He is truly a father or a mother or a relative or a wellwisher who by giving spiritual enlightenment delivers an engrossed jiva from the hellish life of gross enjoyment of the ephemeral pleasures.

56. As the deer for quenching thirst runs after the mirage but soon realising its illusiveness returns back, so too, those fortunate ones realising that gross material enjoyments are full of afflictions retire from that life of enjoyment and forthwith look for Divine Grace.

57. Realising that the mundane objects of enjoyments are like dangerous aquatic animals in the worlpool [whirlpool?] ocean I have taken recourse to Sri Vishnu as the safest boat. But alas, you do not show any pity upon me otherwise how you desire me to be drowned into that worldly ocean?

58. When people have got natural temptation for gross enjoyment but should any wellwisher create more temptation by illusive talks for such enjoyment? Is it not like sending an ignorant boy with a potful of ghee to the engulfing fire?

59. An engrossed jiva who engages his eye to enjoy the mundane beauty, the ear to listen to worldly pleasing words that pollute the heart, the nostrils to sweet smell, the tongue to unabated taste and the skin to the soft feeling and also the mouth to vain talks, hands to the soft touch of women’s breast, the legs to unwholesome resort, the creating organ indulging in unabated sexual mating etc. he senselessly succumbed to them yet he tries to put his son too and makes his life will-o-the whips [will-o-the-wisps?].

As a man who has gone to the; summit of his gross material life how can he know that Indwelling Monitor Sri Narayana is the only Object to be served with all those senses after being throughly spiritualised. A man who has gone to the north pole how can he see the south pole so also for an engrossed jiva how Sri Narayana can he known?

31. A man engrossed in mundane enjoyment and a man enjoying the Divine Bliss of Brahman (Bhagavan) are quite opposite. So one who goes to the path of enjoyment how can he take recourse to the path of devotion to God? Therefore how a man who leads a life of steadfast devotion to God can take to the path of life of enjoyment and accordingly a man who is succumbed to the gross enjoyment how even in dream can aspire for a life of devotion to God.

62. Therefore O father, people who have taken to the life of enjoyment they as a reward, ever are subject to afflictions and that is endless. It is only when one takes to the path of devotion to God he gets solace and real unending happiness.

63. But you have given great illustration about the mundane enjoyment but you yourself know, that a full of concomitent sufferings, and in fact, the happinsss thereof is so transient that really afflictions are rewarded.

34. The material enjoyment is ever subject to loss, theft, burnt and apprehension. Secondly to earn it is after endowing a great labour. So fie to one who aspires after it.

63. Powdering the neem leaves make it a pill with adding a little molasses yet it is nothing but bitter, likewise the material enjoyment is like a pot full of poison but on its surface there is a little honey.

66-67. A man with hard labour digging all arround a mountain may get some pieces of glasses but by then he has already became exhausted but before he goes to enjoy he has already become tired and senses worn up.

68. O emperor, among the two footed animals you consider yourself large-hearted and more happy but the Bliss that one derives in devoting oneself to the Blissful God Vishnu is crore and crore times superior to your so illusive happiness.

69. Even the creator Brahma’s enjoyment at his Satyaloka is insignificant to the Bliss of devotion to God. The Bliss of devotion to God is like unfathamable ocean but if minutest part of it is divided into a crore times yet with it the bliss of Brahman cannot be equal.

70. The veay remembrance of Sri Narayana at unstinted heart saturates oneself with such Bliss that is unending, unsusmounting ever-fresh and never becomes soiled.

71-72. By the very remembrance of Sri Govinda, the Supreme Godhead what abounding Bliss one drives how one giving up It can run after ephemeral pleasures? It is only one who is quagmired by maya he alone can run after the worldly pleasures. Having obtained this rare of the rarest human birth and particularly when one by providence gets wisdom at once should take recourse to Sri Vishnu for eradicating the root cause of afflictions, decay and death.

73. When possessing good health and sound mind of one does not take to the path of devotion to Sri Hari how then at the stage of fallen health and feeble mind due to old age one can have concentration in devotion to God? Without having natural inclination how on compulsion or at disturbed condition one can devote oneself to God?

74. Without taking proper protecting force beforehand if one proceeds through a dangerous zone full of cannibals and when attacked by them no amount of hue and cry can make any use of him.

75. Therefore before death, who knows no time, takes hold one should take to the path of devotion to Sri Hari Who is most Gracious and the Delight of the mind.

76. What more should I speak in this respect. My only humble request is, O father, kindly yourself and your ministers be pleased upon me’.

77. As a camel on tasting the sweet juice of mango feels unpleasantness so too on hearing these ambrosial speeches of Sri Prahlada Hiranyakashipu felt extreme unpleasantness and began to shake his head.

79. He lost his discriminating faculty. He raised into furious rage and commissioned the wild mighty elephants for crushing down Prahlada. He addressed their riders the warriors, thought Prahlada is my child but he is the pest of the race, kill this fool outright. No mercy should be shown to such a treacherous person. Although he is my son but when behaves as a notorious enemy no mercy should be shown to him.

80. I have already crushed down all those who all adhered to Vishnu, my enemy, now Prahlada may reap the consequ- ence and be departed to join those Vaishnavas.

81. Don’t think that I am engaging you all for such a small task. A warrior never underestimates his enemy. For him enemy is enemy, no matter big or small.’

82-83. Being commissioned by their king all of them felt proud and provoking their elephants who all jumped with their rising trunks towards the sky rushed towards Prahlada as if, everyone was trying to overtake others so that it would be his credit to pounce upon Prahlada before the approach of others.

84-85. On approaching him each elephant tried to lift Prahlada by their trunk and instantly thrash him down and cruch [crunch?] under their legs. But lo, those elephants who could lift the mountain could not even shake him, far to lift him, because he was holding Sri Narayana, heaviest Divinity in his heart.

86. The Supreme God Sri Hari, the Lord of the Universe, Who holds the entire world with seven seas at ease like an Amla fruit on the palm of a child and the Dighastis (the elephants those are sprinkling waters through their trunks to the pleasure of the Lord) who are not even like masterseeds when such Sri Hari took hold of the unstinted heart of Sri Prahlada then how those elephants could conquer Prahlada.

87-89. When those wild elephants could not lift Sri Prahlada at all, by their trunks they became more furious and therefore thought to tear him up by their tusks with their all body-force but, soon they tried, their tusks broke into pieces. Now their wild pride got crushed down and they felt exhausted due to profuse bleeding from their mouths. They fled hither and thither with loud crying roar that echoed in all directions at which king Hiranyakashipu’s heart rumbled with great fear.

90. O the holy Brahmins, as the gnat does not know the existence of the mountain and therefore when flys dashes against it and dies, as the moth without realising fire enters into it and dies, but sorrow cannot touch a man of intuitive wisdom or ashram does not come to an elephant therefore these wild elephants could not know what was the divine prowess of Sri Prahlada, a steadfast devotee of Sri Hari.

91-93. Hiranyakashipu who came to know that Sri Prahlada yet remains unheart and firmly established in his devotion to Sri Narayana. He, the devil again planned how to kill him; and this time he ordered the mighty asuras to burn throwing him into the blazing fire. The asuras being commissioned by their king put a big fire with its flame rising to the sky and they threw Sri Prahlada into that engulfing fire. They poured plenty of ghee into it at which it became like all-devestating fire of the world-dissolution when even the gods of the heaven ran away from their abodes.

98. Prahlada could not be seen at all and all the asuras present there thought that they have succeeded in their execution, whereas exalted devotee Sri Prahlada was in deep contemplation of Sri Narayana, the Lord lying on the Ocean. Sri Prahlada could know nothing but Sri Narayana Himself Who was lying on the coil of Ananta-shesha in that ocean of Bliss. Here in no time from all sides streams of water flowed and the fire was soon extinguished. Those asuras once again tried to lit the fire but no more fire could rise its flame. As seeing the Guru approaching the sincere disciple fell in prostration before his feet, as to a snake-charmer anake cannot rise its hood so too the fire no more could direct its flame towards Sri Prahlada, an exalted devotee of Sri Hari, in His contemplation.

99. Respected holy ones, when the afflictions of maya cannot approach the Vaishnavas, exalted devotees of Sri Hari how this fire could harm them.

100. When Hiranyakashipu heard that even devastating fire could not burn Prahlada he lost his all intellect and becoming bewildered took his own sword and aimed against him.

101-104. When the learned Brahmins stood up with their folded palms and said to the king, ravered king when you hold your sword all the three worlds become terrified. This little Prahlada is unaware of your prowess and the action of your anger. Therefore O revered king, you should not show your anger to him. A lion does not care for a timid hare. We shall look to it. Prahlada is after all a lad and being your son, an abject of our affection, therefore it is not proper to kill him. Alas, a little boy is always an object of receiving our affection, but unfortunately although he is born to you yet he is an ignorant lad and without any understanding.

105-107. O king, the wise among the wisest, so let us give a chance to bring a change in his mind by exercising our intelligence. Anyhow we always look for your favour. We shall try by all means to bring a change in him yet if ultimately we fail then there will be no alternative but to destroy him. O king, then you should not become angry upon us. We know, although he could not be killed by any weapon but it is no surprise to us; we in course, will bring out what is the cause behind it and we, the Brahmins know what is the final resort we have to take.

108. O king, we need not say any more about our pride, you may soon witness in your own eyes what mystic power we, Brahmins possess. We humbly request you that you need not show your red eyes to him. O king, the very movement of your finger the inhabitants of the three worlds are trembled, therefore this little boy is not on your account.’

109-110. Those selfish Brahmins thus flattering Hiranyakashipu somehow got his order to carry Prahlada with them. But Prahlada was fully endowed with intuitive wisdom, therefore none could shake his steadfastness in his devotion to Sri Hari by any means. Anyhow they took Prahlada along with them. Those Brahmins tried by all their cleverness to bring a change in the mind of Prahlada who was very clear in his conviction and therefore unshakable and unchangeable in his resolve.

111. Sri Prahlada, an exalted devotee of Sri Vishnu and whose heart was ever free from any malice lived at the residence of those Brahmins with his full concentration upon Sri Hari, the Saviour of mankind.

Other Vaishnavism Concepts:

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Discover the significance of concepts within the article: ‘Chapter 10’. Further sources in the context of Vaishnavism might help you critically compare this page with similair documents:

Samsara, Hiranyakashipu, Divine power, Ultimate liberation, Golden opportunity, Divine form, Spiritual welfare, Eternal bliss, Emotional turmoil, Divine grace, Divine name, Physical strength, Well-wisher, Pure heart, Severe punishment, Bad association, Material enjoyment, Transcendental, Devotion to God, Vow of devotion, Natural inclination, Spiritual enlightenment, Mighty Asura, Divine potencies, Six enemies, Fire of lust, Bliss of devotion, Divine prowess, Royal path, Mundane enjoyment, Sri Narada.

Concepts being referred within the main category of Hinduism context and sources.

Wicked asura, Mental distraction, Embodiment of virtue, Steadfast devotion, Deluded by Maya, Sacred wisdom, Nature of Maya, Transient happiness.