rule


 
 

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 upon 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 he thus is imprisoned in 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, one better heads for the forest and seeks 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 intelligence of the small boy and assumed he was misinformed: (7) 'This boy will be better off in school where his mind is free from the influence of brahmins in favor of Vishnu who [possibly] dress up differently.'

(8) Taken back 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 has given 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 is something that belongs to people adhering to a material conception of life. Such people, reasoning from what they can see, are bewildered about the external affair that is created by Him, the Supreme Lord whom I prove my respect [see also B.G. 5: 18]. (12) When a person is devoted to Him, the animal notion of this time bound way of discriminating between the 'I' of someone else and the 'I' of himself is destroyed. (13) For those whose intelligence and service was spoiled by this notion of friends and foes, it is most difficult to be of devotional service to Him, the Supersoul. Even others who are spiritual and follow the Vedic path, are confounded about how to serve Him who has transformed my intelligence. (14) Oh brahmins, just like iron all by itself moves in the direction of a magnet, my consciousness spontaneously separated itself from [that of the other boys] because 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 very angry: (16) 'Oh get me 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) The boy fallen at his feet 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 all that you all this time have learned from your teachers.'

(23-24) S'rî Prahlâda said: 'To listen, to sing, to remember Vishnu, to attend to the feet, to offer worship and prayers, to become a servant, to be a friend and to surrender one's heart and soul. These are the nine characteristics of the devotional service to Vishnu delivered by the devotee. This is the way one should relate to the Supreme Personality. That I consider the best that one can learn.'

(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 that leads to hell, because 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 ones [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, of worship for 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) A child even being born from others constitutes a blessing as beneficial as a medicinal herb, but a son born from oneself who is of evil intentions should be cut off like a diseased limb. Because of being deleterious to the well-being of the body its removal can still make a happy life possible. (38) By all means 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 tender parts of Prahlâda who sat there silently. (41) But the same way 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, devised with determination 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 of being a child he is in control of matters and afraid of nothing. So close to me he, just like a mistreated dog, will always keep his tail curved, he will never forget my misconduct. (47) His unlimited faith, his [apparent] immortality 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 this or that 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 when he gets older.'

(51) This way being advised he took heed of what the sons of the spiritual master had 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 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 March 1, 2012.
 

 

 

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 the two of them to be instructed from the books of learning together with other asura children. (Vedabase)

 

Text 3

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

Hearing and repeating what the teachers instructed on what from the mind all would not be good of things of oneself and of others, he considered it a bad case of 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, he inquired: 'Tell me my son, what do you for 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 he thus is imprisoned in 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, one better heads for the forest and seeks refuge with the Lord.' 

S'rî Prahlâda ['the joy of understanding'] said: 'O holiest excellency of the asuras, I think that all 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 intelligence of the small boy and assumed he was misinformed:

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 thought him to be polluted by the wrong spirit: (Vedabase)

 

Text 7

'This boy will be better off in school where his mind is free from the influence of brahmins in favor of Vishnu who [possibly] dress up differently.'

'Let this little boy better be protected at school so that his intelligence stays free from the influence of the twice-born siding with Vishnu who pose in different guises.' (Vedabase)

 

Text 8

Taken back 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 has given 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.'

 (10) 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 of the family.' (Vedabase)

 

Text 11

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

S'rî Prahlâda said: 'Whether from strangers or from oneself, one thus reasons about people with a false notion; 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 a person is devoted to Him, the animal notion of this time bound way of discriminating between the 'I' of someone else and the 'I' of himself is destroyed.

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 most difficult to be of devotional service to Him, the Supersoul. Even others who are spiritual and follow the Vedic path, are confounded about how to serve Him who has 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 spontaneously separated itself from [that of the other boys] because 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 very 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 me 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 let a stick be taken 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, legal orders of 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, taught they Prahlâda what the scriptures would say about the three goals of life [the purusârtha's 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 learned him to know 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

The boy fallen at his feet 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 the embracing of him for a long time with his two arms, gave him 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 with a smile on his face saying 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: 'To listen, to sing, to remember Vishnu, to attend to the feet, to offer worship and prayers, to become a servant, to be a friend and to surrender one's heart and soul. These are the nine characteristics of the devotional service to Vishnu delivered by the devotee. This is the way one should relate to the Supreme Personality. That I consider the best that one can learn.'

 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 people offering 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 [that 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, cheating 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 did the asura again address his son: 'If you did not hear 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 that leads to hell, because 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 of lacking in control over 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. 4-5] 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 think the external is of value 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 ones [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 enraged and blinded 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 and anger and with eyes turning bloodred he said: 'Men, kill him immediately, take away this one sure 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, of worship for 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 the very Vishnu 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 only five of age so untrustworthy having given up on the hard to forsaken love of his father and mother. (Vedabase)

 

Text 37

A child even being born from others constitutes a blessing as beneficial as a medicinal herb, but a son born from oneself who is of evil intentions should be cut off like a diseased limb. Because of being deleterious to the well-being of the body its removal can still make a happy life possible.

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

By all means 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 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 tender parts of Prahlâda who sat there silently.

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

 

Text 41

But the same way 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 do not with an undeserving person. (Vedabase)

 

Text 42

Oh Yudhishthhira, the daitya ruler alarmed upon seeing how the attempts failed, devised with determination 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 for that long standing effort being unsuccessful 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 of being a child he is in control of matters and afraid of nothing. So close to me he, just like a mistreated dog, will always keep his tail curved, he will never forget my misconduct.

So near to me and only a child really he is nevertheless rooted in complete fearlessness; he'll never forget about my misbehavior just like a dog always keeping its tail curved. (Vedabase)

 

Text 47

His unlimited faith, his [apparent] immortality 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 immortal fear for nothing, 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 in secret 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 this or that child.

'Conquered by you alone do all the leaders of the three worlds tremble at the lifting of your eyebrows; you have nothing to fear from him o master, nor do we see the point really of worrying over 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 when he gets older.'

Until our guru S'ukrâcârya returns, just keep him bound with the ropes of Varuna so that he, afraid, may not run off; helped by the more experienced the intelligence will come when a person grows older.' (Vedabase)

 

Text 51

This way being advised he took heed of what the sons of the spiritual master had 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 factually taught what would be the duty of kings in their household life. (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 instruction at all [compare 6.3: 20-25].

What the teachers related to him about the three paths - that education by people 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 household 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, indeed all in awe for his words giving up their playthings had their minds cleared from the instructions and modeling of those taking pleasure in talks of duality. They sat around him o king of rule, with their hearts and eyes free 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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