Chapter 7 - Prahlāda, enlightened while in mother’s womb

[Sanskrit text for this chapter is available]

Nārada continued:

1. When he was thus questioned by the sons of Daityas, the great Asura devotee of the Lord smiled and remembering my teaching, replied to them as follows:

Prahlāda narrated:

2. When our father (Hiraṇyakaśipu) repaired to Mount Mandara to practise religious austerities, the gods made great preparations to wage war against the Dānavas.

3. Indra and other gods began to say thus: “It is really fortunate that the sinful Hiraṇyakaśipu, the scourge of the world, has been eaten up by his own sins, as a serpent is nibbled away by ants.”

4. Having heard of the tremendous military preparations of the gods, leaders of Asura forces capitulated when attacked, and fled in terror to all directions.

5. All of them were so anxious and in haste to save their lives that they paid no heed to their wives, sons, friends, relatives, house, cattles and other belongings.

6. Desirous of total victory, the gods ransacked and devastated the king’s palace, while Indra seized the chief Queen, my mother.

7. Fortunately, by a happy chance, the divine sage Nārada arrived there and saw her being carried away on the road while she was trembling (with fear) and crying like a female osprey.

8. Peremptorily he intervened, “Oh Lord of gods! You should not carry away this innocent woman. Leave her, Oh blessed one, Let go this chaste lady who is the wife of another person.”

Indra replied:

9. “There lies in her womb an unbearable force—the seed of the enemy of gods (Hiraṇyakaśipu). Let her stay in my custody till her delivery. I shall accomplish my purpose (by killing the new-born child) and then let her go.” Nārada said:

10. “This (child in the womb) is sinless and an eminent devotee of the Lord. This follower of Ananta is essentially so powerful by his excellences, that he will not meet death at your hands.”

11. When addressed thus, Indra respected the words of the divine sage (Nārada) and set her at liberty. He circumambulated her out of devotion to the beloved votaries of the infinite Lord and returned to heaven.

12. Thereupon the sage brought our mother to his hermitage. He consoled her and said, “Oh my daughter, stay here till the return of your husband.”

13. Agreeing to that proposal, she, being free from fear ( from all quarters) dwelt in the hermitage (lit. presence) of Nārada while the king of Daityas did not return from his terrible austere penance.

14. That pious pregnant lady waited upon the sage with utmost devotion for the well-being of the foetus in the womb and the boon of delivery at any time desired by her.

15. Possessed of that Spiritual Power, the kind-hearted sage granted her both (the boons), and for assuaging her grief and with a view to communicating it to me, he imparted her instruction in the essence of righteousness (viz. devotion unto the Lord) and pure knowledge (regarding the nature of the Soul and the non-Soul).

16. (The memory of) that teaching however faded away in the case of my mother due to the lapse of a long time (that intervened), and also due to her being (after all) a woman. But being specially favoured by the sage, it (the recollection of the precepts) has not left me even up to this moment.

17. If you have faith in my words, even your intellect and understanding will be capable of destroying the (false ego of) identification of the Self with the body etc.^[1] Just as that sense has been generated in me through faith, it will appear in the case of women and children as well.

18. Just as, through the agency of (eternal) Time which is capable of bringing about modifications, the six transformations, (viz. birth, existence, growth, ripeness, decay and destruction) are found in the case of fruits of a tree (while they are on the tree which lasts much longer), six modifications beginning with birth are observed in relation to the body (so long as it is associated with the Soul) but not to the Soul (which is eternal and unchangeable).

19. The Soul^[2] is eternal (not subject to creation and destruction), undeteriorating (free from decay), pure (untouched by love, hate etc.), one (without second), the seer (the intelligent subject), the support (of the universe), the immutable, self-effulgent, the primary cause (of the world), the all-pervading, untouched (by anything) and perfect (or uncovered by Māyā).

20. With the help of the twelve supreme characteristics mentioned above, the learned person should renounce the wrong notions of ‘I and Mine’ with reference to one’s body and belongings, as the notion arises ‘out of delusion (and ignorance).

21.^[3] Just as a metallurgist specialised in gold extraction out of ore, is able to obtain gold from gold-bearing rocks found in gold-fields, by using the requisite processes (of smelting etc,), similarly a person expert in the spiritual lore (including the causal relations, will be able to attain to Brahmahood in the fields in the form of the bodies (of different jīvas), through the different processes of realizing the Soul (ātman).

22. (After analysis of the whole creation and reducing it to fundamental Principles), Teachers of yore (like Kapila and others) have stated that there are eight Prakṛtis (viz. the Primordial matter or mūla Prakṛti, Mahat (Principle of cosmic Intelligence), ahaṃkāra (ego, I-ness) and five subtle elements, three (viz. sattva, rajas and tamas) as their guṇas (modes of Prakṛti), and sixteen modifications (viz. five gross elements, ten conative and cognitive senses and mind) but the Person or Soul is one, co-ordinating them all.

23. The body is the combination of these all. It is twofold—mobile and immobile. It is here (in the body) that the Soul is to be sought and discriminated, by a process of elimination (viz. This is not the Soul; it is not it).

24. By means of abstract deliberation of the positive and negative concomitance (the omnipresence of the Spirit yet its distinctness from others), by his power of discrimination, and with purified mind and patient reflection over the phenomena of creation, sustenance and the destruction of the universe, that the Soul is to be realized.

25.^[4] The states of wakefulness, dream and deep sleep are the functions of the intellect (buddhi). He who is cognisant of (lit. experiences) these (three states) is the transcendent person (who is distinct from the body, senses, the mind etc.), the witness (of these all).

26.^[5] Just as one perceives (the presence of) the wind by means of the different fragrant particles with which it is laden, due to the association of those particles with it (in spite of its distinctness from those particles), one should realize the essential nature of the Soul (ātman) by the transformations of the intellect which are associated with it, but are repudiated as not being the attributes of the Soul but of the intellect, and are permeated with three guṇas, and born of actions or karmas (even though due to his association with intellect—buddhi—the Soul appears to be characterised by the modification of the buddhi.)

27. The saṃsāra comes into being through the ‘gates’ of the intellect (buddhi) as it is perpetuated (lit. is fast bound) by the modifications and activities of buddhi. It is rooted in ignorance, and as such is unreal. It, however, is regarded as the dream (state) of man.^[6]

28.^[7] Hence you should at the outset, burn down the seed (viz. avidyā of the karmas which are motivated by the three guṇas. This causes the cessation of the functioning (lit. current) of buddhi. (This is) Yoga—the way of merger with the Lord.

29. Out of the thousands of expedients (for annihilating the seed of karmas), the one specifically inculcated by the venerable sage Nārada is the proper performance of the acts which will automatically generate deep love and devotion directly unto the Supreme Lord.

30-31. (This is achieved) by rendering devout service to the preceptor (or by a sincere desire to listen devoutly to the teaching of the preceptor), by offeringall one’s earnings to him, by associating one’s Self with pious devotees of the Lord, and by propitiating the Lord, by reverential liking for listening to the stories of the Lord, by extolling his excellent attributes and glorious deeds, by meditating on his lotus-like feet and by seeing and worshipping his images.

32. With an implicit belief in the presence of the venerable Supreme Lord Hari in all created beings, one should treat them with due respect at heart, and (as far as possible) offer them their desired objects.

33. In this way devotion unto the Supreme Lord Vāsudeva is practised by persons who have conquered the group of six passions (viz. lust, anger, greed, delusion, pride, jealousy) or of six senses (external five cognitive senses and mind—the internal one). It is by (such) devotion that one develops (devotional love) unto the Lord.

34. When he hears (lit. having heard) the accounts of his great deeds, uncomparable attributes (e.g. love towards devotees) and his heroic exploits (e.g. killing of Rāvaṇa) unachievable by others but carried out by him through his incarnations (like Rāma, Kṛṣṇa) assumed by him in sport, he (the devotee) with his hair standing on end through rapturous delight, and in a voice choked with tears, sings loudly with an open throat, shouts and dances.

35. When like a person possessed by an evil spirit, he sometimes bursts out into laughter here and screams out there; now he meditates, now he bows down to the people. Frequently he breathes heavily and with his mind absorbed in ātman, losing his sense of bashfulness, he utters loudly, “Oh Hari! Lord of the Universe! Oh Nārāyaṇa”.

36. (It is) then that a man is set free from all bondages. His mind and body is attuned to the Lord through contemplation over his pastimes and sportive actions. The seed of ignorance and the consequent (latent) desires being burnt down, by the great device of devotion, he attains to Lord Nārāyaṇa (from Whom there is no return to saṃsāra.)

37. In the case of embodied beings whose hearts are polluted (with worldly attachment, love etc.), mental communion with Adhokṣaja^[8] is the means of breaking the rolling wheel (cycle) of births and deaths. The (spiritually) wise people regard it as the absolute bliss of absorption in Brahman. Therefore, you do worship the Lord residing in your heart.

38. Oh children of Asuras! What extraordinary effort is required in worshipping Lord Hari Who abides in your heart like space, and Who is your own Self and an intimate friend? What is the good of acquiring the objects of senses which are commonly attained to by all embodied beings?

39. Wealth, a wife, cattles, sons and others (kinsmen) houses, landed property (or the earth), elephants, treasures, luxuries of life and all desired objects are evanescent. How much pleasure can all these fleeting objects afford to one whose life may cease at any moment?

40. In the same way, definitely susceptible to destruction are the heavenly worlds which are attained to by performance of sacrifices. They are excelled by others (in merit and affluence). Nor are they unpolluted (as they excite jealousy)—Therefore for the purpose of realizing the Self, do you worship the Supreme Lord with absolute, desireless devotion. For no fault in the Lord has been discerned by the Vedas or the Smṛtis.

41. In this world a person who supposes himself to be learned and wise, many times performs (Vedic, ritualistic and other) actions with the aim of obtaining it (sensual pleasure), but invariably reaps fruit quite contrary to it.

42. The expectation of a person in undertaking the performance of some religious action is for obtaining happiness and release from miseries. But due to this desire or action he who was (full of happiness due to his desirelessness (i.e. before he was possessed with the desire of happiness or the performance of the action) encounters nothing but misery due to his desires.

43. The physical body for (the happiness of) which a man desires to secure objects of enjoyment by performance of actions actuated by motives, is transient and factually belongs toothers (as food for carnivorous beasts and birds of prey). It passes away and (again) returns (to the Soul).

44. How much more so must be one’s progeny, wives, houses, wealth and such other things (and in the case of kings their) kingdom, treasury, elephants, ministers, servants and relatives—(all of) which are indirectly connected (through one’s body) and whom he regards as his own.

45.^[9] The Soul himself is an ocean of eternal bliss. To him, of what interest are these flimsy things (enumerated above) which are sure to perish along with the body—contemptible things which appear covetable as Puruṣārtha (ideal in life), but which actually lead to undesirable ends (like hell).

46. Oh Asuras! Consider to what extent can self-interest (pleasure) be derived through sexual enjoyment etc.{GL_NOTE::} by embodied beings who have been suffering miseries from their past actions since their conception (in their mother’s womb and other further stages of life in this world till death).

47. The embodied being, with his body obedient to his dictates, begins to perform actions (meritorious or sinful) as a consequence of which he extends (builds) a body (of his next incarnation)—(the process continues ad injinitum) as both body and karmas are promoted through ignorance.

48. Therefore, even though wealth, enjoyment and acts of righteousness (the three Puruṣārthas) are easily available to the devotees of Hari as they depend on Hari, you should, without cherishing any desire (for them), worship Lord Hari, your very Soul who is perfectly desireless.

49. The Supreme Ruler Hari, the beloved Atman, the controller and indwelling Soul (antaryāmin) of all beings (whose bodies are) created out of the gross elements (e.g. the earth, water etc.) which (in their turn) are evolved by Him.

50. It is by resorting to the feet of Mukunda (Lord Viṣṇu) that a god, an asura (a demon), a human being, a yakṣa or a gandharva—whoever he be—becomes blessed like us.

51-52. Oh Asura boys! It is not the (eminence of) birth as a member of the twice-born family or as a god or as a sage that is sufficient for the propitiation of Hari. Neither righteous conduct, nor extensive knowledge nor charity nor penance, or performance of sacrifices, cleanliness (of body and mind) nor observance of vows is enough for His grace. Lord Hari is pleased through pure (unalloyed) devotion. All the rest is sheer mockery.

53. Hence, Oh descendants of Danu, you focus your devotion on the Almighty Lord Hari who is the Soul of all created beings, by considering everything else as (dear as) your own selves.

54. (Through such devotion) the descendants of Diti (demons), Yakṣas, Rākṣasas, women, Śūdras (low caste people), cowherds (like Ābhīras etc.), birds, beasts and even sinful jīvas have attained to immortality (the self-same nature as Acyuta).

55. Unswerving absolute devotion to Govinda (Lord Viṣṇu) which requires viewing His presence in and regard for every creature (mobile or immobile)—this alone has been enunciated in the Śāstras as the highest Puruṣārtha of man in this world.

Footnotes and references:

[1]:

vaiśāradī dhī—(1)More keen intelligence in grasping the reality—Bhāgavata Candrikā

(2) Knowledge about God—Padaratnāvalī

(3) Intelligence directed to God—VC, Siddhāntapradīpa, Bālaprabodhini

[2]:

ātmā—Bhāgavata Candrikā takes this as jīva (individual soul) while Padaratnāvalī understands Paramātman (Supreme Soul) by this term and interprets:

Bhāgavata Candrikā: This verse describes the essential nature of Jīvātman in the liberated stage. As distinguished from the body the Jīva is eternal, subject to no deterioration or modifications, untainted by the guṇas of Prakṛti, one as it is of the nature of consciousness running through all bodies, knowing its own body, self-conscious, the support of the body, senses etc., the cause of the movement of bodies (the motive force behind them), all-pervading through his power of knowledge, unassociated with another jīva, and uncovered (with nothing to hide his real nature).

Padaratnāvalī takes together vv. 19 and 20 and interprets:

(19). Paramātman is eternal by his very nature, suffering from no loss of any member of the body, pure as he is free from the influence of avidyā, attachment etc., the Supreme-most and hence the One. knower of the nature of the body, the support of everything else, subject to no modification or change either due to his innate nature or through the influence of others, Self-seeing (Self-conscious of his Brahmahood). absolutely independent, all- pervading, unattached as he is above Prakṛti, not affected (by external forces, not subject to ignorance or other obscuring factors (19).

(20). He who realizes the ātman (the Supreme Soul) by these twelve distinguishing characteristics would (automatically) give up the false notions of ‘I’ and ‘Mine’ with respect to one’s body (and property etc.) caused by delusion and ignorance.

VC. states: For, the purification of oneself is caused by the form of devotion called meditation (cintana). The Supreme Soul that is to be meditated is described as follows. VC. here quotes Bhāvāratha Dīpikā verbatim.

Siddhāntapradīpa explains a few adjectives differently!

Kṣetrqjña—Knowing all (vyaṣṭi-samaṣṭi) bodies aggregatively and dis-aggregatively.

Āśraya—the material and instrumental cause for the creation, sustenance etc. of all mobile and immobiles.

Avikriya—essentially unchangeable but by his eternal powers of mobility and immobility brings about the creation and destruction like the spreading out and withdrawing of the limbs of the tortoise.

Siddhāntapradīpa contradicts Bhāgavata Candrikā by asserting that this verse doesnot refer to jīva (jīva-paro nāyam ślokaḥ).

Bālaprabodhini explains that though the characteristics of jīva and Paramātmaṇ are different, jīvātman is a part (aṃśa) of Paramātman and as such there is non-difference between them. This non-difference between the two is implied in this verse. The explanation of the epithets is the same as that of Bhāvāratha Dīpikā

[3]:

(1) Bhāgavata Candrikā: The person who realizes the the nature of the Soul as distinguished from the body, not only attains the knowledge of the Supreme- most Person, but realizes the true essential nature.

(2) adhyātma-vid—One who is well versed in Vedānta-śāstra with reference to the Soul; realizes in practice the Sāttvic virtues; expert in the knowledge about elements.

Siddhāntapradīpa: This verse deals with the knowledge of three Principles viz. non- sentient (universe), the sentient (the Soul) and God who, being different from these, controls them.

Siddhāntapradīpa: It is the God or Brahman who is within all, is to be propitiated by all, through all forms of devotion.

[4]:

Padaratnāvalī takes buddhi as jīva and interprets: “Guided and prompted by the Supreme Lord, the jīva experiences the states of wakefulness etc. The presiding Lord who assumes different forms, e.g. Viśva, Taijasa and Prājña is different from jīva.”

[5]:

As in v. 25 Padaratnāvalī, interprets buddhi as jīva and tries to substantiate the Dvaita thesis that the jīva is different from Paramātman. To summarize his gloss; The jīva (individual Soul) is different from the Lord who possesses three forms viz., Viśva, Taijasa and Prājña. He directs the three states (e.g. wakefulness, dream and deep sleep). The three states and their guṇas characterised by the colours white, black and yellow distinguish the grades of jīvas. To the ignorant, the Lord seems like a jīva. But the intelligent people (prājñajanāḥ [prājñajana]) perceive him to bethe same consciousness and the bliss incarnate.

[6]:

The text of Padaratnāvalī gives the following additional verse:

As all the actions are created by the mind and are of momentary nature, they resemble the things in dream and wakeful states. They cause grief, delusion and fear to the person experiencing them (which would not have happened had they been unreal).

[7]:

(i) Padaratnāvalī reads adhokṣajālāpam for adhokṣajālambham and states that this verse describes that the narration of and conversation about the glories of the Lord, leads to the bliss of final emancipation.

(ii) Bhāvāratha Dīpikā notes v.l. adhokṣajālambaṃ ‘Taking resort to god Viṣṇu.’

[8]:

To those who argue that Lord Viṣṇu assumes incarnation in physical bodies for sensual enjoyment, the verse replies: Hari who is by nature consciousness and bliss is not interested in physical pleasures of the jīva (individual Soul)—Padaratnāvalī

[9]:

Bhāvāratha Dīpikā remarks: There is no scope for enjoyment of pleasures under the circumstances.