Chapter Four
Hiraṇyakaśipu Terrorizes the Universe
TEXTS 5–7
sa vijitya diśaḥ sarvā
lokāṁś ca trīn mahāsuraḥ
devāsura-manuṣyendra-
gandharva-garuḍoragān
siddha-cāraṇa-vidyādhrān
ṛṣīn pitṛ-patīn manūn
yakṣa-rakṣaḥ-piśāceśān
preta-bhūta-patīn api
sarva-sattva-patīñ jitvā
vaśam ānīya viśva-jit
jahāra loka-pālānāṁ
sthānāni saha tejasā
SYNONYMS
saḥ—he (Hiraṇyakaśipu); vijitya—conquering; diśaḥ—the directions; sarvāḥ—all; lokān—planetary systems; ca—and; trīn—three (upper, lower and middle); mahā-asuraḥ—the great demon; deva—the demigods; asura—the demons; manuṣya—of the human beings; indra—the kings; gandharva—the Gandharvas; garuḍa—the Garuḍas; uragān—the great serpents; siddha—the Siddhas; cāraṇa—the Cāraṇas; vidyādhrān—the Vidyādharas; ṛṣīn—the great sages and saintly persons; pitṛ-patīn—Yamarāja and the other leaders of the Pitās; manūn—all the different Manus; yakṣa—the Yakṣas; rakṣaḥ—the Rākṣasas; piśāca-īśān—the leaders of Piśācaloka; preta—of the Pretas; bhūta—and of the Bhūtas; patīn—the masters; api—also; sarva-sattva-patīn—the masters of all the different planets; jitvā—conquering; vaśam ānīya—bringing under control; viśva-jit—the conqueror of the whole universe; jahāra—usurped; loka-pālānām—of the demigods who manage the universal affairs; sthānāni—the places; saha—with; tejasā—all their power.
TRANSLATION
Hiraṇyakaśipu became the conqueror of the entire universe. Indeed, that great demon conquered all the planets in the three worlds—upper, middle and lower—including the planets of the human beings, the Gandharvas, the Garuḍas, the great serpents, the Siddhas, Cāraṇas and Vidyādharas, the great saints, Yamarāja, the Manus, the Yakṣas, the Rākṣasas, the Piśācas and their masters, and the masters of the ghosts and Bhūtas. He defeated the rulers of all the other planets where there are living entities and brought them under his control. Conquering the abodes of all, he seized their power and influence.
PURPORT
The word garuḍa in this verse indicates that there are planets of great birds like Garuḍa. Similarly, the word uraga indicates that there are planets of enormous serpents. Such a description of the various planets of the universe may challenge modern scientists who think that all planets but this earth are vacant. These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe. Of course, it is not possible to convince modern scientists of the Vedic information about the universe. Nonetheless, we are not very much impressed by the words of scientists who say that all other planets are vacant and that only the earth is full of living entities.
TEXT 8
devodyāna-śriyā juṣṭam
adhyāste sma tri-piṣṭapam
mahendra-bhavanaṁ sākṣān
nirmitaṁ viśvakarmaṇā
trailokya-lakṣmy-āyatanam
adhyuvāsākhilarddhimat
SYNONYMS
deva-udyāna—of the famous garden of the demigods; śriyā—by the opulences; juṣṭam—enriched; adhyāste sma—remained in; tri-piṣṭapam—the higher planetary system, where various demigods live; mahendra-bhavanam—the palace of Indra, the King of heaven; sākṣāt—directly; nirmitam—constructed; viśvakarmaṇā—by the famous architect of the demigods, Viśvakarmā; trailokya—of all the three worlds; lakṣmī-āyatanam—the residence of the goddess of fortune; adhyuvāsa—lived in; akhila-ṛddhi-mat—possessing the opulence of the entire universe.
TRANSLATION
Hiraṇyakaśipu, who possessed all opulence, began residing in heaven, with its famous Nandana garden, which is enjoyed by the demigods. In fact, he resided in the most opulent palace of Indra, the King of heaven. The palace had been directly constructed by the demigod architect Viśvakarmā and was as beautifully made as if the goddess of fortune of the entire universe resided there.
PURPORT
From this description it appears that all the heavenly planets of the upper planetary system are thousands upon thousands of times more opulent than the lower planetary system in which we live. Viśvakarmā, the famous heavenly architect, is known as the constructor of many wonderful buildings in the upper planets, where there are not only beautiful buildings, but also many opulent gardens and parks, which are described as nandana-devodyāna, gardens quite fit to be enjoyed by the demigods. This description of the upper planetary system and its opulences is to be understood from authoritative scriptures like the Vedic literatures. Telescopes and the other imperfect instruments of scientists are inadequate for evaluating the upper planetary system. Although such instruments are needed because the vision of the so-called scientists is imperfect, the instruments themselves are also imperfect. Therefore the upper planets cannot be appraised by imperfect men using imperfect man-made instruments. Direct information received from the Vedic literature, however, is perfect, We therefore cannot accept the statement that there are no opulent residences on planets other than this earth.
TEXTS 9–12
yatra vidruma-sopānā
mahā-mārakatā bhuvaḥ
yatra sphāṭika-kuḍyāni
vaidūrya-stambha-paṅktayaḥ
yatra citra-vitānāni
padmarāgāsanāni ca
payaḥ-phena-nibhāḥ śayyā
muktādāma-paricchadāḥ
kūjadbhir nūpurair devyaḥ
śabda-yantya itas tataḥ
ratna-sthalīṣu paśyanti
sudatīḥ sundaraṁ mukham
tasmin mahendra-bhavane mahā-balo
mahā-manā nirjita-loka eka-rāṭ
reme ’bhivandyāṅghri-yugaḥ surādibhiḥ
pratāpitair ūrjita-caṇḍa-śāsanaḥ
SYNONYMS
yatra—where (the residential quarters of King Indra); vidruma-sopānāḥ—steps made of coral; mahā-mārakatāḥ—emerald; bhuvaḥ—floors; yatra—where; sphāṭika—crystal; kuḍyāni—walls; vaidūrya—of vaidūrya stone; stambha—of pillars; paṅktayaḥ—lines; yatra—where; citra—wonderful; vitānāni—canopies; padmarāga—bedecked with rubies; āsanāni—seats; ca—also; payaḥ—of milk; phena—the foam; nibhāḥ—just like; śayyāḥ—beds; muktādāma—of pearls; paricchadāḥ—having borders; kūjadbhiḥ—jingling; nūpuraiḥ—with ankle bells; devyaḥ—celestial ladies; śabda-yantyaḥ—making sweet vibrations; itaḥ tataḥ—here and there; ratna-sthalīṣu—in places bedecked with jewels and gems; paśyanti—see; su-datīḥ—having nice teeth; sundaram—very beautiful; mukham—faces; tasmin—in that; mahendra-bhavane—the residential quarters of the heavenly King; mahā-balaḥ—the most powerful; mahā-manāḥ—highly thoughtful; nirjita-lokaḥ—having everyone under his control; eka-rāṭ—the powerful dictator; reme—enjoyed; abhivandya—worshiped; aṅghri-yugaḥ—whose two feet; sura-ādibhiḥ—by the demigods; pratāpitaiḥ—being disturbed; ūrjita—more than expected; caṇḍa—severe; śāsanaḥ—whose ruling.
TRANSLATION
The steps of King Indra’s residence were made of coral, the floor was bedecked with invaluable emeralds, the walls were of crystal, and the columns of vaidūrya stone. The wonderful canopies were beautifully decorated, the seats were bedecked with rubies, and the silk bedding, as white as foam, was decorated with pearls. The ladies of the palace, who were blessed with beautiful teeth and the most wonderfully beautiful faces, walked here and there in the palace, their ankle bells tinkling melodiously, and saw their own beautiful reflections in the gems. The demigods, however, being very much oppressed, had to bow down and offer obeisances at the feet of Hiraṇyakaśipu, who chastised the demigods very severely and for no reason. Thus Hiraṇyakaśipu lived in the palace and severely ruled everyone.
PURPORT
Hiraṇyakaśipu was so powerful in the heavenly planets that all the demigods except Lord Brahmā, Lord Śiva and Lord Viṣṇu were forced to engage in his service. Indeed, they were afraid of being severely punished if they disobeyed him. Śrīla Viśvanātha Cakravartī has compared Hiraṇyakaśipu to Mahārāja Vena, who was also atheistic and scornful of the ritualistic ceremonies mentioned in the Vedas. Yet Mahārāja Vena was afraid of some of the great sages such as Bhṛgu, whereas Hiraṇyakaśipu ruled in such a way that everyone feared him but Lord Viṣṇu, Lord Brahmā and Lord Śiva. Hiraṇyakaśipu was so alert against being burnt to ashes by the anger of great sages like Bhṛgu that by dint of austerity he surpassed their power and placed even them under his subordination. It appears that even in the higher planetary systems, to which people are promoted by pious activities, disturbances are created by asuras like Hiraṇyakaśipu. No one in the three worlds can live in peace and prosperity without disturbance.
Chapter Four
Hiraṇyakaśipu Terrorizes the Universe
TEXTS 22–23
tasyai namo ’stu kāṣṭhāyai
yatrātmā harir īśvaraḥ
yad gatvā na nivartante
śāntāḥ sannyāsino ’malāḥ
iti te saṁyatātmānaḥ
samāhita-dhiyo ’malāḥ
upatasthur hṛṣīkeśaṁ
vinidrā vāyu-bhojanāḥ
SYNONYMS
tasyai—unto that; namaḥ—our respectful obeisances; astu—let there be; kāṣṭhāyai—direction; yatra—wherein; ātmā—the Supersoul; hariḥ—the Supreme Personality of Godhead; īśvaraḥ—the supreme controller; yat—which; gatvā—approaching; na—never; nivartante—return; śāntāḥ—peaceful; sannyāsinaḥ—saintly persons in the renounced order of life; amalāḥ—pure; iti—thus; te—they; saṁyata-ātmānaḥ—having controlled minds; samāhita—steadied; dhiyaḥ—intelligences; amalāḥ—purified; upatasthuḥ—worshiped; hṛṣīkeśam—the master of the senses; vinidrāḥ—without sleeping; vāyu-bhojanāḥ—eating only air.
TRANSLATION
“Let us offer our respectful obeisances unto that direction where the Supreme Personality of Godhead is situated, where those purified souls in the renounced order of life, the great saintly persons, go, and from which, having gone, they never return.” Without sleep, fully controlling their minds, and living on only their breath, the predominating deities of the various planets began worshiping Hṛṣīkeśa with this meditation.
PURPORT
The two words tasyai kāṣṭhāyai are very significant. Everywhere, in every direction, in every heart and in every atom, the Supreme Personality of Godhead is situated in His features as Brahman and Paramātmā. Then what is the purpose of saying tasyai kāṣṭhāyai—“in that direction where Hari is situated?” During Hiraṇyakaśipu’s time, his influence was everywhere, but he could not force his influence into the places where the Supreme Personality of Godhead had His pastimes. For example, on this earth there are such places as Vṛndāvana and Ayodhyā, which are called dhāmas. In the dhāma, there is no influence from Kali-yuga or any demon. If one takes shelter of such a dhāma, worship of the Lord becomes very easy, and resultant spiritual advancement quickly takes place. In fact, in India one may still go to Vṛndāvana and similar places to achieve the results of spiritual activities quickly.
TEXT 24
teṣām āvirabhūd vāṇī
arūpā megha-niḥsvanā
sannādayantī kakubhaḥ
sādhūnām abhayaṅkarī
SYNONYMS
teṣām—in front of all of them; āvirabhūt—appeared; vāṇī—a voice; arūpā—without a form; megha-niḥsvanā—resounding like the sound of a cloud; sannādayantī—causing to vibrate; kakubhaḥ—all directions; sādhūnām—of the saintly persons; abhayaṅkarī—driving away the fearful situation.
TRANSLATION
Then there appeared before them a transcendental sound vibration, emanating from a personality not visible to material eyes. The voice was as grave as the sound of a cloud, and it was very encouraging, driving away all fear.
TEXTS 25–26
mā bhaiṣṭa vibudha-śreṣṭhāḥ
sarveṣāṁ bhadram astu vaḥ
mad-darśanaṁ hi bhūtānāṁ
sarva-śreyopapattaye
jñātam etasya daurātmyaṁ
daiteyāpasadasya yat
tasya śāntiṁ kariṣyāmi
kālaṁ tāvat pratīkṣata
SYNONYMS
mā—do not; bhaiṣṭa—fear; vibudha-śreṣṭhāḥ—O best of learned persons; sarveṣām—of all; bhadram—the good fortune; astu—let there be; vaḥ—unto you; mat-darśanam—the seeing of Me (or offering of prayers to Me or hearing about Me, all of which are absolute); hi—indeed; bhūtānām—of all living entities; sarva-śreya—of all good fortune; upapattaye—for the attainment; jñātam—known; etasya—of this; daurātmyam—the nefarious activities; daiteya-apasadasya—of the great demon, Hiraṇyakaśipu; yat—which; tasya—of this; śāntim—cessation; kariṣyāmi—I shall make; kālam—time; tāvat—until that; pratīkṣata—just wait.
TRANSLATION
The voice of the Lord vibrated as follows: O best of learned persons, do not fear! I wish all good fortune to you. Become My devotees by hearing and chanting about Me and offering Me prayers, for these are certainly meant to award benedictions to all living entities. I know all about the activities of Hiraṇyakaśipu and shall surely stop them very soon. Please wait patiently until that time.
PURPORT
Sometimes people are very much eager to see God. In considering the word mad-darśanam, “seeing Me,” which is mentioned in this verse, one should note that in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti [Bg. 18.55]. In other words, the ability to understand the Supreme Personality of Godhead or to see Him or talk with Him depends on one’s advancement in devotional service, which is called bhakti. In bhakti there are nine different activities: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]. Because all these devotional activities are absolute, there is no fundamental difference between worshiping the Deity in the temple, seeing Him and chanting His glories. Indeed, all of these are ways of seeing Him, for everything done in devotional service is a means of direct contact with the Lord. The vibration of the Lord’s voice appeared in the presence of all the devotees, and although the person vibrating the sound was unseen to them, they were meeting or seeing the Lord because they were offering prayers and because the vibration of the Lord was present. Contrary to the laws of the material world, there is no difference between seeing the Lord, offering prayers and hearing the transcendental vibration. Pure devotees, therefore, are fully satisfied by glorifying the Lord. Such glorification is called kīrtana. Performing kīrtana and hearing the vibration of the sound Hare Kṛṣṇa is actually seeing the Supreme Personality of Godhead directly. One must realize this position, and then one will be able to understand the absolute nature of the Lord’s activities.
TEXT 27
yadā deveṣu vedeṣu
goṣu vipreṣu sādhuṣu
dharme mayi ca vidveṣaḥ
sa vā āśu vinaśyati
SYNONYMS
yadā—when; deveṣu—unto the demigods; vedeṣu—unto the Vedic scriptures; goṣu—unto the cows; vipreṣu—unto the brāhmaṇas; sādhuṣu—unto the saintly persons; dharme—unto religious principles; mayi—unto Me, the Supreme Personality of Godhead; ca—and; vidveṣaḥ—envious; saḥ—such a person; vai—indeed; āśu—very soon; vinaśyati—is vanquished.
TRANSLATION
When one is envious of the demigods, who represent the Supreme Personality of Godhead, of the Vedas, which give all knowledge, of the cows, brāhmaṇas, Vaiṣṇavas and religious principles, and ultimately of Me, the Supreme Personality of Godhead, he and his civilization will be vanquished without delay.
TEXT 28
nirvairāya praśāntāya
sva-sutāya mahātmane
prahrādāya yadā druhyed
dhaniṣye ’pi varorjitam
SYNONYMS
nirvairāya—who is without enemies; praśāntāya—very sober and peaceful; sva-sutāya—unto his own son; mahā-ātmane—who is a great devotee; prahrādāya—Prahlāda Mahārāja; yadā—when; druhyet—will commit violence; haniṣye—I shall kill; api—although; vara-ūrjitam—blessed by the boons of Lord Brahmā.
TRANSLATION
When Hiraṇyakaśipu teases the great devotee Prahlāda, his own son, who is peaceful and sober and who has no enemy, I shall kill Hiraṇyakaśipu immediately, despite the benedictions of Brahmā.
PURPORT
Of all sinful activities, an offense to a pure devotee, or Vaiṣṇava, is the most severe. An offense at the lotus feet of a Vaiṣṇava is so disastrous that Śrī Caitanya Mahāprabhu has compared it to a mad elephant that enters a garden and causes great havoc by uprooting many plants and trees. If one is an offender at the lotus feet of a brāhmaṇa or Vaiṣṇava, his offenses uproot all his auspicious activities. One should therefore very carefully guard against committing vaiṣṇava-aparādha, or offenses at the lotus feet of a Vaiṣṇava. Here the Lord clearly says that although Hiraṇyakaśipu had received benedictions from Lord Brahmā, these benedictions would be null and void as soon as he committed an offense at the lotus feet of Prahlāda Mahārāja, his own son. A Vaiṣṇava like Prahlāda Mahārāja is described herein as nirvaira, having no enemies. Elsewhere in Śrīmad-Bhāgavatam (3.25.21) it is said, ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ: a devotee has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. A devotee does not create enmity with anyone, but if someone becomes his enemy, that person will be vanquished by the Supreme Personality of Godhead, despite whatever benedictions he may have received from other sources. Hiraṇyakaśipu was certainly enjoying the fruitful results of his austerities, but here the Lord says that as soon as he committed an offense at the lotus feet of Prahlāda Mahārāja he would be ruined. One’s longevity, opulence, beauty, education and whatever else one may possess as a result of pious activities cannot protect one if one commits an offense at the lotus feet of a Vaiṣṇava. Despite whatever one possesses, if one offends the lotus feet of a Vaiṣṇava he will be vanquished.
TEXT 29
śrī-nārada uvāca
ity uktā loka-guruṇā
taṁ praṇamya divaukasaḥ
nyavartanta gatodvegā
menire cāsuraṁ hatam
SYNONYMS
śrī-nāradaḥ uvāca—the great saint Nārada Muni said; iti—thus; uktāḥ—addressed; loka-guruṇā—by the supreme spiritual master of everyone; tam—unto Him; praṇamya—offering obeisances; divaukasaḥ—all the demigods; nyavartanta—returned; gata-udvegāḥ—relieved of all anxieties; menire—they considered; ca—also; asuram—the demon (Hiraṇyakaśipu); hatam—killed.
TRANSLATION
The great saint Nārada Muni continued: When the Supreme Personality of Godhead, the spiritual master of everyone, thus reassured all the demigods living in the heavenly planets, they offered their respectful obeisances unto Him and returned, confident that the demon Hiraṇyakaśipu was now practically dead.
PURPORT
The less intelligent men who are always busy worshiping the demigods should note that when the demigods are harassed by the demons, they approach the Supreme Personality of Godhead for relief. Since the demigods resort to the Supreme Personality of Godhead, why should the worshipers of the demigods not approach the Supreme Lord for whatever benefits they desire? Śrīmad-Bhāgavatam (2.3.10) says:
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
“Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service.” Whether one is a karmī, jñānī or yogī, if one wants a particular benediction fulfilled, even if it be material, one should approach the Supreme Lord and pray to Him, for then it will be fulfilled. There is no need to approach any demigod separately for the fulfillment of any desire.
TEXT 30
tasya daitya-pateḥ putrāś
catvāraḥ paramādbhutāḥ
prahrādo ’bhūn mahāṁs teṣāṁ
guṇair mahad-upāsakaḥ
SYNONYMS
tasya—of him (Hiraṇyakaśipu); daitya-pateḥ—the King of the Daityas; putrāḥ—sons; catvāraḥ—four; parama-adbhutāḥ—very qualified and wonderful; prahrādaḥ—the one named Prahlāda; abhūt—was; mahān—the greatest; teṣām—of all of them; guṇaiḥ—with transcendental qualities; mahat-upāsakaḥ—being an unalloyed devotee of the Supreme Personality of Godhead.
TRANSLATION
Hiraṇyakaśipu had four wonderful, well-qualified sons, of whom the one named Prahlāda was the best. Indeed, Prahlāda was a reservoir of all transcendental qualities because he was an unalloyed devotee of the Personality of Godhead.
PURPORT
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
“In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest.” (Bhāg. 5.18.12) Prahlāda Mahārāja is praised herein for having all good qualities because of worshiping the Supreme Personality of Godhead. Therefore, a pure devotee, who has no motives, has all good qualities, material and spiritual. If one is spiritually advanced, being a staunch, liberal devotee of the Lord, all good qualities are manifest in his body. On the other hand, harāv abhaktasya kuto mahad-guṇāḥ: if one is not a devotee, even if he has some materially good qualities, they have no value. That is the verdict of the Vedas.
TEXTS 31–32
brahmaṇyaḥ śīla-sampannaḥ
satya-sandho jitendriyaḥ
ātmavat sarva-bhūtānām
eka-priya-suhṛttamaḥ
dāsavat sannatāryāṅghriḥ
pitṛvad dīna-vatsalaḥ
bhrātṛvat sadṛśe snigdho
guruṣv īśvara-bhāvanaḥ
vidyārtha-rūpa-janmāḍhyo
māna-stambha-vivarjitaḥ
SYNONYMS
brahmaṇyaḥ—cultured as a good brāhmaṇa; śīla-sampannaḥ—possessing all good qualities; satya-sandhaḥ—determined to understand the Absolute Truth; jita-indriyaḥ—fully controlling the senses and mind; ātma-vat—like the Supersoul; sarva-bhūtānām—of all living entities; eka-priya—the one beloved; suhṛt-tamaḥ—the best friend; dāsa-vat—like a menial servant; sannata—always obedient; ārya-aṅghriḥ—at the lotus feet of great persons; pitṛ-vat—exactly like a father; dīna-vatsalaḥ—kind to the poor; bhrātṛ-vat—exactly like a brother; sadṛśe—to his equals; snigdhaḥ—very affectionate; guruṣu—unto the spiritual masters; īśvara-bhāvanaḥ—who considered exactly like the Supreme Personality of Godhead; vidyā—education; artha—riches; rūpa—beauty; janma—aristocracy or nobility; āḍhyaḥ—endowed with; māna—pride; stambha—impudence; vivarjitaḥ—completely free from.
TRANSLATION
[The qualities of Mahārāja Prahlāda, the son of Hiraṇyakaśipu, are described herewith.] He was completely cultured as a qualified brāhmaṇa, having very good character and being determined to understand the Absolute Truth. He had full control of his senses and mind. Like the Supersoul, he was kind to every living entity and was the best friend of everyone. To respectable persons he acted exactly like a menial servant, to the poor he was like a father, to his equals he was attached like a sympathetic brother, and he considered his teachers, spiritual masters and older Godbrothers to be as good as the Supreme Personality of Godhead. He was completely free from unnatural pride that might have arisen from his good education, riches, beauty, aristocracy and so on.
PURPORT
These are some of the qualifications of a Vaiṣṇava. A Vaiṣṇava is automatically a brāhmaṇa because a Vaiṣṇava has all the good qualities of a brāhmaṇa.
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
“Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.” (Bg. 18.42) These qualities are manifest in the body of a Vaiṣṇava. Therefore a perfect Vaiṣṇava is also a perfect brāhmaṇa, as indicated here by the words brahmaṇyaḥ śīla-sampannaḥ. A Vaiṣṇava is always determined to understand the Absolute Truth, and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahlāda Mahārāja possessed all these qualities. A Vaiṣṇava is always a well-wisher to everyone. The six Gosvāmīs, for example, are described in this way: dhīrādhīra jana-priyau. They were popular with both the gentle and the ruffians. A Vaiṣṇava must be equal to everyone, regardless of one’s position. Ātmavat: a Vaiṣṇava should be like Paramātmā. Īśvaraḥ sama-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati. Paramātmā does not hate anyone; indeed, He is in the heart of a brāhmaṇa, but he is also even in the heart of a pig. As the moon never refuses to distribute its pleasing rays even to the home of a caṇḍāla, a Vaiṣṇava never refuses to act for everyone’s welfare. Therefore a Vaiṣṇava is always obedient to the spiritual master (ārya). The word ārya refers to one who is advanced in knowledge. One who is deficient in knowledge cannot be called ārya. At the present, however, the word ārya is used to refer to those who are godless. This is the unfortunate situation of Kali-yuga.
The word guru refers to the spiritual master who initiates his disciple into advancement in the science of Kṛṣṇa, or Kṛṣṇa consciousness, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura (śrī-bhagavan-mantropadeśake gurāv ity arthaḥ).
TEXT 33
nodvigna-citto vyasaneṣu niḥspṛhaḥ
śruteṣu dṛṣṭeṣu guṇeṣv avastu-dṛk
dāntendriya-prāṇa-śarīra-dhīḥ sadā
praśānta-kāmo rahitāsuro ’suraḥ
SYNONYMS
na—not; udvigna—agitated; cittaḥ—whose consciousness; vyasaneṣu—in dangerous conditions; niḥspṛhaḥ—without desire; śruteṣu—in things heard of (especially elevation to heavenly planets because of pious activities); dṛṣṭeṣu—as well as in temporal things seen; guṇeṣu—the objects of sense gratification under the modes of material nature; avastu-dṛk—seeing as if insubstantial; dānta—controlling; indriya—the senses; prāṇa—the living force; śarīra—the body; dhīḥ—and intelligence; sadā—always; praśānta—quieted; kāmaḥ—whose material desires; rahita—completely devoid of; asuraḥ—demoniac nature; asuraḥ—although born in a demoniac family.
TRANSLATION
Although Prahlāda Mahārāja was born in a family of asuras, he himself was not an asura but a great devotee of Lord Viṣṇu. Unlike the other asuras, he was never envious of Vaiṣṇavas. He was not agitated when put into danger, and he was neither directly nor indirectly interested in the fruitive activities described in the Vedas. Indeed, he considered everything material to be useless, and therefore he was completely devoid of material desires. He always controlled his senses and life air, and being of steady intelligence and determination, he subdued all lusty desires.
PURPORT
From this verse we discover that a man is not qualified or disqualified simply by birth. Prahlāda Mahārāja was an asura by birth, yet he possessed all the qualities of a perfect brāhmaṇa (brahmaṇyaḥ śīla-sampannaḥ). Anyone can become a fully qualified brāhmaṇa under the direction of a spiritual master. Prahlāda Mahārāja provided a vivid example of how to think of the spiritual master and accept his directions calmly.
TEXT 34
yasmin mahad-guṇā rājan
gṛhyante kavibhir muhuḥ
na te ’dhunā pidhīyante
yathā bhagavatīśvare
SYNONYMS
yasmin—in whom; mahat-guṇāḥ—exalted transcendental qualities; rājan—O King; gṛhyante—are glorified; kavibhiḥ—by persons who are thoughtful and advanced in knowledge; muhuḥ—always; na—not; te—these; adhunā—today; pidhīyante—are obscured; yathā—just as; bhagavati—in the Supreme Personality of Godhead; īśvare—the supreme controller.
TRANSLATION
O King, Prahlāda Mahārāja’s good qualities are still glorified by learned saints and Vaiṣṇavas. As all good qualities are always found existing in the Supreme Personality of Godhead, they also exist forever in His devotee Prahlāda Mahārāja.
PURPORT
From authoritative scripture it is learned that Prahlāda Mahārāja still lives in Vaikuṇṭhaloka as well as within this material world on the planet Sutala. This transcendental quality of existing simultaneously in different places is another qualification of the Supreme Personality of Godhead. Goloka eva nivasaty akhilātma-bhūtaḥ: [Bs. 5.37] the Lord appears in the core of everyone’s heart, yet He exists on His own planet, Goloka Vṛndāvana. A devotee acquires qualities almost the same as those of the Lord because of unalloyed devotional service. Ordinary living beings cannot be so qualified, but a devotee can be qualified like the Supreme Personality of Godhead, not in full but partially.
Comments