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Canto 7

Jaya Râdhâ Mâdhava 1

 
 

Chapter 9: Prahlâda Propitiates Lord Nrisimhadeva with Prayers

(1) Nârada Muni said [to Yudhishthhira]: 'None of the Suras led by Brahmâ and S'iva, could step forward because He, boiling with anger, was most difficult to approach. (2) The Goddess of Fortune, personally by the demigods being urged to do so, could not move in His direction because she was very afraid after seeing Him so huge and wonderful as no one had ever seen or heard before.  (3) Lord Brahmâ then requested Prahlâda who stood close by: 'My dear son, can you please approach the Lord and propitiate Him? He is very angry because of what your father did.'

(4) 'Surely' he said and even though he was only a small boy, oh King, the great devotee slowly, step by step, approached Him and prostrated himself with folded hands offering prayers. (5) The godhead was by him, such a little boy fallen at His lotus feet, greatly moved and filled with mercy He raised His lotus hand, placed it on his head and dispelled the fear for the snake of time from all minds [present there]. (6) Because of that touch he was cleansed of all evil. Immediately in this association with the Supersoul, at His lotus feet, his heart melted being captured in bliss. With Him in his heart tears welled in his eyes and symptoms of ecstasy manifested all over his body. (7) One-pointed of mind being greatly concentrated and with an out of love faltering voice, he in the full surrender of his heart and mind began to offer prayers to the Lord.

(8) S'rî Prahlâda said: 'All the Suras headed by Brahmâ, all the saints and others, fully in the mode of goodness, being one-pointed in their determination could, despite their qualities, till the present day not please You with their streams of words. How can it be that You, as this Lord, would be pleased with my words? I was born an Asura. (9) I think that riches, a good birth, a nice body, penance, Vedic knowledge, prowess, energy, influence, strength, diligence, intelligence and mystical power will not satisfy at all. The spirit is pleased by bhakti, just like the Supreme Lord was pleased by Gajendra [the elephant].  (10) A scholar who, endowed with these twelve characteristics [see also *], does not care about the lotus feet of Him from whose navel the lotus sprouted, I consider not as blessed as a man of low birth who dedicates his mind, words, wealth, life and everything he does, to Him. For he purifies his family, community or even his entire race that way, unlike someone who is too much of the mind. (11) Whatever the respect an ignorant person pays to the innerly always satisfied Supreme Lord, is by Him gracefully accepted, not so much for His own benefit as for the benefit of the devoted person in question, just as the reflection in a mirror is there for the glory of one's own face. (12) I will therefore, free from that notion of being unfit in full surrender to the Lord, to the best of my ability and insight, focus on His glory, however low-born I am. When one in ignorance has entered this world, the best way to find purification is to describe and sing His glory [see also B.G. 18: 55]. (13) All souls who follow Your instructions, like Brahmâ and the other demigods, are naturally always situated in goodness. But we [the Asuras], oh Lord, are not like that and are always filled with fear. [We should know that] the pleasing incarnations of Your lordship in this material world are there to promote both Your protection (prosperity, well-being) and the happiness of the soul. (14) Therefore please give up Your anger about the Asura You have killed today. Even the saints are happy when a scorpion or snake is killed. The truth is that all the worlds are restored and contented with what happened and that all their inhabitants will remember Your form as the one that dispelled their fear. (15) I myself am not afraid of Your fearsome mouth, tongue, flashing eyes and frowning face, oh Invincible One, of Your strong ferocious teeth or garland of intestines and bloody manes, of Your pointed ears, Your roar that even scares the elephants or the nails that pierced the enemy. (16) But I do fear, oh Merciful Father of Care, that intolerable, ugly repetition of birth and death, to be thrown into the miserable condition of  having to live among predator-minded people and to be bound to the actions and reactions of karma, oh Insurmountable One. When do You, pleased with me, call me to the base of Your feet that constitute the refuge in this ocean of matter? (17) Because of taking birth one is, in one's pleasurable or not that pleasurable existence of being united with the world, separated [from You] and burned by the fire of lamentation, irrespective the body one resides in. Moreover, one suffers as much the remedies against that misery as one suffers the misery itself of taking the body for the real self. I, oh Greatest Being, am wandering around in this existence. Please tell me how to be of service in Your yoga. (18) From constantly hearing the narrations handed down in succession about Your pastimes as the well-wisher and Supreme Godhead, oh Lord Nrisimha, I will easily cross over [this ocean of matter] and be free from being contaminated by the basic qualities of nature. In association with the liberated souls I will, with Your two feet as my home, find liberation from all the misery. (19) All the things that You [personally] do not care about, but which are cherished by those who are locked up in a physical body, only have the appearance of a remedy: the parentage that is the shelter for a little child, oh Nrisimha, the medicine for a patient, the boat for a person drowning in the ocean or the countermeasures one takes against suffering a certain material condition, oh Almighty One, [all constitute but a temporary solution]. (20) Whatever situation it may concern, whatever seems to be the reason, whatever time it might be, by whatever agent and relating to whatever agent, caused by whatever agent or for the sake of whatever agent, whatever the way of something or of whatever nature something might be, is certainly all nothing but another form of the Supreme Reality. Stated differently: in nature one finds, because of all kinds of changes, a specific form of separateness, but whatever form it may concern, it is always a manifestation of Your Lordship's energy. (21) The illusory nature of matter creates a mind that constitutes the source of fruitful actions [or karma] that are difficult to control. These actions are conditioned by the Time, that agitates the modes of nature and is respected [in a certain way] by the person. Thus being defeated by the alluring - but deluding - material energy, one is tied to the sixteen spokes [of the senses of action and perception, the elements and the mind] of the wheel of rebirth, oh Unborn One. Who can escape from this without taking to Your way [see also B.G. 9: 25]? (22) You are that one element of Time to the tender mercy of which the soul eternally is left, being defeated by the modes of Your rule. I present here, who as a form of material energy in all his forsaking and appearing is subjected to Your cyclic control, am powerless, oh Lord and Master. I am crushed under the wheel with the sixteen spokes. Please help me, this soul of surrender, to get out of this, oh Almighty One. (23) Oh Almighty One, I have seen that people in general desire the longevity, opulence and glory of the pious leaders of heaven. But our father wishing this all [for himself], was simply by the laughter he provoked of Your expansion [as Nṛsiṁha], pulled down by You in the blink of an eye and destroyed. (24) Therefore I do not want to live as long as Lord Brahmâ does, or be rich and mighty. I know where all these foolish blessings of the senses of the embodied being lead to. I have no desire to be finished by You, so powerful as the Master of Time. Please lead me to the association of Your servants. (25) How can one with this body, that is a host to so many diseases, now be blessed with matters that sound good but are like a mirage in the desert? Despite knowing this very well, people try to put out the fire of desire with difficult to obtain little drops of honey [temporary happiness], but they do not cure oneself of this. (26) What is my position now? How can I surpass the fact of being born, from a family far removed from the enlightened state, into the darkness of a body that is moved by passion? The lotus hand of Your causeless mercy, that You offered me on my head as a token of grace, would not even be available to Lord Brahmâ, to Lord S'iva or to the Goddess of Fortune! (27) From the side of Your Lordship as the friend of the entire world, there can be no question of discriminating between higher and lower born living beings. Nevertheless there is of You, depending the service, like with a desire tree, the benediction reserved for those souls who serve You, whether they are of a higher level or not [see also 2.3: 10 and B.G. 4: 33, 9: 25]. (28) The common man who in his material existence runs after the objects of his desire, falls in a blind well full of snakes. I, who by bad association the same way landed in such a condition, was by the Sura sage [Nârada], oh Supreme Lord, taken into confidence and led to the truth of the soul. How could I ever give up on the service of Your pure devotee? (29) Oh Unlimited One, by saving my life and killing my father, I think the words spoken by the rishi, have come true. For You have proven Yourself when my father, with evil intentions, took up his sword and said: 'Let that controller other than me save you, now that I am going to sever your head.'

(30) 'This universe all around us constitutes the Oneness of You alone. You exist separately of this universe, which has a beginning, a middle and an end, that You created by means of the three modes of nature in many varieties. Those primal qualities give shape to Your external potency. Everything making up that diversity owes its regulation to You, who entered it Yourself [See also B.G. 9: 4]. (31) Oh Lord, You are there as the entire universe, or else as the One separate from it; You are the cause ànd the effect. The distinction between the material energy of Your creation and You as being another Self, is a mistaken notion. The substance of something is equal to the substance of the form in which it appears; that what constitutes You is equal to that what the manifestation of the creation being maintained and annihilated consists of, just like it is with the seed and the tree and the subtle element and the earth [see 2.5: 26-29]. (32) With You retracting this universe within Yourself, You experience, within the ocean being immersed in Yourself, the spiritual state of bliss, while You seem to be doing nothing. But with You in the uniting of Your consciousness having closed Your eyes, You also have imbibed the sleep. Without accepting material sleep nor touching the modes of nature, You are then engaged in the union of the highest state of consciousness [turîya, or the fourth state]. (33) Having awakened from Your slumber on the bed of Ananta in the causal ocean, the great lotus of all the worlds appeared from Your navel, like a banana tree does from its seed. That cosmic body of Yours, this universe agitated by the Time factor, constitutes Your way [in the form of the modes and their divinities] of dealing with the material affair [with prakriti]. (34) He who is of the knowledge [Brahmâ] and who generated from that lotus, could not discern anyone else, since Your Lordship, as the seed, had expanded into himself. He then dived into the water for a hundred demigod years, not understanding that a seed, once having fructified, oh my Lord, can no longer be perceived [see 3.8]. (35) He being born from nothing but himself, was greatly astonished to find himself upon that lotus. After a long time by severe austerities being purified, he then found You, oh Controller, who very subtly, like an aroma in the earth, are situated spread throughout all of the sentient being. (36) Lord Brahmâ thus achieved transcendental bliss, for he saw, in one view combined, the Supreme Personality, being endowed with all kinds of ornaments, weapons and signs, demonstrating His full potency with thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. (37) By accepting in an incarnation the head of a horse, You killed two very powerful demons named Madhu and Kaitabha, who represented the modes of passion and ignorance. Next You delivered the s'ruti [the four Vedas] to Lord Brahmâ, because of which one honors Your most appreciated form [called Hayagrîva] as an embodiment of pure goodness [see also 5.18: 18 and B.G. 4: 7]. (38) You protect all the worlds this way, according to the yuga in question appearing in different incarnations as a human being, a saint, a god or an aquatic. Sometimes, in defense of the dharma, You kill the troublemakers of this world, oh Supreme Personality, but because You in Kali-yuga operate under cover [channa] You, being spoken of as one and the same person, are called Triyuga [for being recognizable in the three other yugas, see also 11.5: 32]. (39) A mind not tuned to Your transcendental topics, is  far removed from the Lord of Vaikunthha because of the sins it sympathizes with and is polluted, dishonest and hard to control. Filled with desires and lusts that mind is, because of the therewith associated urges, of highs and lows, fears and distress. Tell me how I, with such a mind being poor and fallen, must understand Your supreme purpose. (40) The tongue pulls me in this direction, oh Infallible One, and the genitals, not being satisfied, pull me that way. Likewise the skin, the belly and the ear are going for this and the nose is running after that, while the eyes are looking for yet another thing. Thus the eager, busy senses all together bring one down like a householder is brought down by his co-wives. (41) Because we this way with our karma fell into the Vaitaranî river [at the door of death], we alas, one after the other birth and death, eating all kinds of foodstuff, suffer from an ever increasing fear, seeing how the living being, caught in his body and entangled in the association with other bodies, is of enmity and friendship.  Oh You, who from the other side of that river wants to show us Your kindness, in this world we at present are nothing but a bunch of fools. (42) Oh Master of All, we, friendly people, are always eager to be of service in this matter. Oh Supreme Lord, what would be the difficulty for Your great compassion to deliver us, materialistic fools, from the cause of time and again having to set up, keep going and come to naught [with our karmic endeavors], oh Friend of the Needy? (43) Oh Supreme One, because my mind is absorbed in the singing and proclaiming of Your sweet ocean of glories, I am free from worries about the hard to cross Vaitaranî [that is this world]. I am more concerned about those fools who, missing the liberation in carrying the load of their sensual interest, are making plans in favor of illusory forms of happiness and dutifulness [see also 6.17: 28]. (44) Oh Godhead, saints ambitious for their own salvation generally in silence wander in remote places, not so much interested in a life for the sake of others. But I, unlike them, do not want to ignore my suffering fellow men. I do not desire liberation for myself alone. I cannot accept it to see other people wander around oblivious of this shelter of Yours. (45) Everything associated with common householder's sexual happiness, is as trivial as rubbing one's hands to find relief from an itch. The miserable person is by this kind of itch-relief sexuality not freed from his discomfort and uneasiness and in fact the servant of all kinds of unhappiness. Only when one recognizes that kind of [temporary] imaginary happiness and manages to tolerate the itching ['not surpassing necessity', see also B.G. 7: 11 & 14], one can develop intelligence, stability and energy [dhîra, see also Y.S. II: 38 & 40]. (46) Silence, vows, Vedic knowledge, austerity, study, dutifulness, explaining the scripture, living alone, mantra meditation and absorption, belong to the path of liberation, but these matters [these ten activities of emancipation] are often part of a method of making a living that is practiced by people who have not conquered their senses at all, oh my Lord. Thus one in this context may wonder whether one deals with hypocrisy or not[: are we not dealing with false pretenses? See also 6.1: 16]. (47) The forms of Your [spiritual] cause and [material] effect as explained in the Vedas, are like the seed and its sprout. But You, being without a specific form, are also not any of these two forms. Those who are connected in Your yoga [the bhakti-yoga devotees] can clearly see both these aspects before their eyes, like wood and fire in wood, and this cannot be achieved any other way. (48) You are the air, the fire, the earth, the sky and the water, the sense objects, the life force, the senses, the mind, the consciousness and all assisting divinity belonging to it. You are all of that, the unique of the natural reality of the modes as also the One beyond it all. Oh my Lord, whatever that is manifested or is expressed in the mind and by words, it is no one else but You. (49) Neither all the modes of nature, nor their predominating deities, neither the complete of the cosmic intelligence, the false ego, the gross and subtle elements, the senses and their objects, nor those who are so mindful in association with all the godly souls and the mortals who all have a beginning and an end, oh Lord glorified by all the saints, none of them is truly capable of covering all that is Yours and therefore all intelligent people at this point rest their case [and engage in Your devotional service. See also B.G. 2: 52].' (50) 'I therefore offer You, oh Best of the Worshipable Ones, my obeisances and engage with prayers in Your worship, work for You, remember You, cherish Your lotus feet and always listen to the talks about You. How can a person without honoring You in all these six ways, ever be of bhakti for You, who are the goal of the best souls of transcendence [compare 7.5: 23-24, see for further prayers to Lord Nrisimha 5.18: 7-14]?'

(51)
S'rî Nârada said: 'I thus far have described the transcendental qualities of the bhakta in his bhakti. The Lord transcendental to the modes who was pleased and in control of His anger, next addressed him who had surrendered himself at His feet. (52) The Supreme Lord said: 'Prahlâda My sweet boy, I wish you all good fortune. I am pleased with you, oh best of the Asuras. Just ask Me for any blessing you desire, for I am, for each and everyone, the fulfillment of all desires. (53) Live a long life! He who does not please Me has difficulty seeing Me! But when someone has seen Me, he no longer deserves it to lament his condition. (54) For that reason, oh fortunate one, stable, intelligent and energetic devotees, who know to behave themselves and wish the best [for each and all], desire to please Me, the Master of All Benedictions, in every respect.'

(55) S'rî Nârada said: 'Even though the best of the Asuras thus was allured by worldly benedictions, he did not want anything of all that one longs for, he chose for the Supreme Lord exclusively [see also: S'rî S'rî S'ikshâshthaka, verse four].'

 

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Third revised edition, loaded February 23, 2019.

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Nârada Muni said [to Yudhishthhira]: 'None of the Suras led by Brahmâ and S'iva, could step forward because He, boiling with anger, was most difficult to approach.
Nârada Muni said [to Yudhishthhira again]: 'All the Suras thus represented by Brahmâ and S'iva dared not to come forward because He, boiling with anger, was most difficult to approach. (Vedabase)

 

Text 2

The Goddess of Fortune, personally by the demigods being urged to do so, could not move in His direction because she was very afraid after seeing Him so huge and wonderful as no one had ever seen or heard before.

The Goddess of Fortune on the request of the gods being confronted, could, after seeing Him so huge and wonderful the way one had never seen or heard before, not come closer either as she was most frightened herself. (Vedabase)

 

Text 3

Lord Brahmâ then requested Prahlâda who stood close by: 'My dear son, can you please approach the Lord and propitiate Him? He is very angry because of what your father did.'

Prahlâda brought close to Lord Brahmâ was asked: 'My dear son, could you please go near the Lord and propitiate Him for He is very angry because of what your father has done.' (Vedabase)

 

Text 4

'Surely' he said and even though he was only a small boy, oh King, the great devotee slowly, step by step, approached Him and prostrated himself with folded hands offering prayers.

'So be it' he said and slowly, o King, got the great devotee, although he was only a small boy, step by step near Him and prostrated he himself offering prayers with folded hands. (Vedabase)

  

Text 5

The godhead was by him, such a little boy fallen at His lotus feet, greatly moved and filled with mercy He raised His lotus hand, placed it on his head and dispelled the fear for the snake of time from all minds [present there].

With him, such a little boy, fallen at His lotus feet was the godhead, greatly moved, merciful and with the raising of His lotus hand which He placed on his head, dispelled He the fear from all minds about the snake of time [to its four physical necessities of âhâra, nidrâ, bhaya and maithuna; eating, sleeping, fearing or defending and mating]. (Vedabase)

 

Text 6

Because of that touch he was cleansed of all evil. Immediately in this association with the Supersoul, at His lotus feet, his heart melted being captured in bliss. With Him in his heart tears welled in his eyes and symptoms of ecstasy manifested all over his body.

He because of that touch being cleansed from all impurity, manifested, in association with the Supersoul or the reality of His lotus feet, from a heart overcome and captured in bliss the symptoms of ecstasy all over his body, with tears welling in his eyes. (Vedabase)

 

Text 7

One-pointed of mind being greatly concentrated and with an out of love faltering voice, he in the full surrender of his heart and mind began to offer prayers to the Lord.

With his mind one-pointed in great concentration and with an of love faltering voice, began he in the full dedication of his heart and mind to offer prayers unto the Lord. (Vedabase)

   

Text 8

S'rî Prahlâda said: 'All the Suras headed by Brahmâ, all the saints and others, fully in the mode of goodness, being one-pointed in their determination could, despite their qualities, till the present day not please You with their streams of words. How can it be that You, as this Lord, would be pleased with my words? I was born an Asura.

S'rî Prahlâda said: 'All the Suras headed by Brahmâ, all the saints as well as the perfect ones of spiritual living, one-pointed in the purpose were in their streams of words as yet not able to please You, however qualified they are; how can it be that He, this Lord, with mine would be pleased while I am but of an asura birth? (Vedabase)

 

Text 9

I think that riches, a good birth, a nice body, penance, Vedic knowledge, prowess, energy, influence, strength, diligence, intelligence and mystical power will not satisfy at all. The spirit is pleased by bhakti, just like the Supreme Lord was pleased by Gajendra [the elephant].

I think that riches, a good birth, a nice body, penance, vedic knowledge, prowess, energy, influence, strength, diligence, intelligence, and mystical power will not satisfy at all; like the Supreme Lord with Gajendra [the elephant], is the Personality of Transcendence pleased by bhakti. (Vedabase)

 

Text 10

A scholar who, endowed with these twelve characteristics [see also *], does not care about the lotus feet of Him from whose navel the lotus sprouted, I consider not as blessed as a man of low birth who dedicates his mind, words, wealth, life and everything he does, to Him. For he purifies his family, community or even his entire race that way, unlike someone who is too much of the mind.

A learned one with the twelve characteristics [as mentioned, see also*] who doesn't care about the lotus feet of Him from whose navel sprouted the lotus, I consider not as blessed as a man of low birth who is of surrender to the Ultimate, because he with his mind, words and everything he does, purifies his wealth, life and family, while that is not so with the one whose thought is based on false prestige. (Vedabase)

 

Text 11

Whatever the respect an ignorant person pays to the innerly always satisfied Supreme Lord, is by Him gracefully accepted, not so much for His own benefit as for the benefit of the devoted person in question, just as the reflection in a mirror is there for the glory of one's own face.

Whatever a person in his ignorance offers is kindly accepted by the Supreme Lord, and that offering is for certain, with Him always being happy within, not His personal desire; that worship indeed serves the interest of the one devoted, just like the reflection in a mirror is there to the glory of one's own face. (Vedabase)


Text 12

I will therefore, free from that notion of being unfit in full surrender to the Lord, to the best of my ability and insight, focus on His glory, however low-born I am. When one in ignorance has entered this world, the best way to find purification is to describe and sing His glory [see also B.G. 18: 55].

It is for this reason that I must not consider myself unfit; in full surrender to the Lord shall I to the best of my ability and insight aim at His glory, however lowborn I am; because with one's ignorantly having entered this material world is describing and singing that glory the way for a person to find purification [see also B.G. 18: 55]. (Vedabase)


Text 13

All souls who follow Your instructions, like Brahmâ and the other demigods, are naturally always situated in goodness. But we [the Asuras], oh Lord, are not like that and are always filled with fear. [We should know that] the pleasing incarnations of Your lordship in this material world are there to promote both Your protection (prosperity, well-being) and the happiness of the soul.

I am certain that, unlike us [Asuras], all these followers, like Brahmâ and his lot, are faithful and godfearing to the principle of You who are always situated in goodness o Lord, but it is said that it is for the better and good of Your protection and provision, and for the happiness of the soul that You manifested the incarnations of Your lordship in this material world. (Vedabase)

 

Text 14

Therefore please give up Your anger about the Asura You have killed today. Even the saints are happy when a scorpion or snake is killed. The truth is that all the worlds are restored and contented with what happened and that all their inhabitants will remember Your form as the one that dispelled their fear.

Therefore give up Your anger about the Asura that You killed today, even the saints are happy when a scorpion or snake is killed; the truth is that all the worlds have found the pleasure and that all, wishing to commemorate You, are awaiting this form of You to allay their fears. (Vedabase)

 

Text 15

I myself am not afraid of Your fearsome mouth, tongue, flashing eyes and frowning face, oh Invincible One, of Your strong ferocious teeth or garland of intestines and bloody manes, of Your pointed ears, Your roar that even scares the elephants or the nails that pierced the enemy.

I myself am not afraid, o Invincible One, of Your fearsome mouth, tongue, flashing eyes and frowning face, Your strong ferocious teeth or garland of intestines and bloody manes, Your pointed ears, Your roar that even scares the elephants or the nails that pierced the enemy. (Vedabase)

 

Text 16

But I do fear, oh Merciful Father of Care, that intolerable, ugly repetition of birth and death, to be thrown into the miserable condition of  having to live among predator-minded people and to be bound to the actions and reactions of karma, oh Insurmountable One. When do You, pleased with me, call me to the base of Your feet that constitute the refuge in this ocean of matter?

I do fear, o Merciful Father of Care, that intolerable, ugly repetition of birth and death, the fact that one is thrown into the miserable condition of living among predator-people, that one is bound to the actions and reactions of karma, o Insurmountable One; when will I, with You being pleased with me at the soles of Your feet, the refuge in this ocean of matter, be called back to You?(Vedabase)
 
Text 17

Because of taking birth one is, in one's pleasurable or not that pleasurable existence of being united with the world, separated [from You] and burned by the fire of lamentation, irrespective the body one resides in. Moreover, one suffers as much the remedies against that misery as one suffers the misery itself of taking the body for the real self. I, oh Greatest Being, am wandering around in this existence. Please tell me how to be of service in Your yoga.

Because of one's pleasing or not so pleasing birth being separated from You and being fused with the world, is one, in whatever body one resides, burnt by the fire of lamentation and suffers one just as well by the remedies against it in mistaking the body for the real self; I, o Greatest Being, am wandering; please initiate me into the service of You in yoga. (Vedabase)

 

Text 18

From constantly hearing the narrations handed down in succession about Your pastimes as the well-wisher and Supreme Godhead, oh Lord Nrisimha, I will easily cross over [this ocean of matter] and be free from being contaminated by the basic qualities of nature. In association with the liberated souls I will, with Your two feet as my home, find liberation from all the misery.

That way will I, from constantly hearing the narrations about Your exploits as the well-wisher and Supreme Godhead, o Nrisimha, as handed down in succession, easily cross over and be free from the modes, and will I, in wisdom and association with the liberated, be liberated from all the misery in the full absorption of Your lotus feet. (Vedabase)

 

Text 19

All the things that You [personally] do not care about, but which are cherished by those who are locked up in a physical body, only have the appearance of a remedy: the parentage that is the shelter for a little child, oh Nrisimha, the medicine for a patient, the boat for a person drowning in the ocean or the countermeasures one takes against suffering a certain material condition, oh Almighty One, [all constitute but a temporary solution].

Of a little child in this world not being the shelter of parentage, o Nrisimha, neither of a patient being the medicine, nor of a person drowning in the ocean being the boat, nor of a person suffering being the redeemer, constitute all the things which in this world are cherished by the ones locked up in a physical body but the appearance of a remedy, o Almighty One, in which they are bereft of You. (Vedabase)

 

Text 20

Whatever situation it may concern, whatever seems to be the reason, whatever time it might be, by whatever agent and relating to whatever agent, caused by whatever agent or for the sake of whatever agent, whatever the way of something or of whatever nature something might be, is certainly all nothing but another form of the Supreme Reality. Stated differently: in nature one finds, because of all kinds of changes, a specific form of separateness, but whatever form it may concern, it is always a manifestation of Your Lordship's energy.

Whatever the circumstance, for whatever reason, whatever the time, whatever the obligation or relation, by whomever or unto whomever, whatever way or of whatever nature, certain is that each of these matters is but a different form of the same Supreme; in other words: in nature is there because of all kinds of changes the separateness of a certain form of existence, but whatever form it may concern, it is always a manifestation of the energy of Your Lordship. (Vedabase)

 

Text 21

The illusory nature of matter creates a mind that constitutes the source of fruitful actions [or karma] that are difficult to control. These actions are conditioned by the Time, that agitates the modes of nature and is respected [in a certain way] by the person. Thus being defeated by the alluring - but deluding - material energy, one is tied to the sixteen spokes [of the senses of action and perception, the elements and the mind] of the wheel of rebirth, oh Unborn One. Who can escape from this without taking to Your way  [see also B.G. 9: 25]?

The illusory of matter is a creation of the mind [which is experienced as a fixation] that produces endless wanton actions; actions that are conditioned by the Time that stirs the three modes of nature. And then are the person, to the approbation of God with what is arranged in the Vedas [in the karma-kânda section], less victoriously offered the sixteen spokes [of the senses of action and perception, the elements and the mind] of the wheel of rebirth, o Unborn One. Whoever, bereft of the best that You are, would single-handed be able to overcome this [see also B.G. 9: 25]? (Vedabase)


Text 22

You are that one element of Time to the tender mercy of which the soul eternally is left, being defeated by the modes of Your rule. I present here, who as a form of material energy in all his forsaking and appearing is subjected to Your cyclic control, am powerless, oh Lord and Master. I am crushed under the wheel with the sixteen spokes. Please help me, this soul of surrender, to get out of this, oh Almighty One.

You are indeed that one element of Time, to which one in one's intelligence, through Your personal energy, eternally is delivered; present as a form of material energy which in all effects and causes is subjected to Your cyclic control, am I at a loss, o Lord and Master, and am I crushed under the wheel with the sixteen spokes; please help me to get out of it, o Mightiest, for I am of full surrender. (Vedabase)


Text 23

Oh Almighty One, I have seen that people in general desire the longevity, opulence and glory of the pious leaders of heaven. But our father wishing this all [for himself], was simply by the laughter he provoked of Your expansion [as Nṛsiṁha], pulled down by You in the blink of an eye and destroyed.

I witnessed o Almighty One, how in that respect all the higher placed leaders of state in their desire for lifespan, opulence and glory, all by our father with his sarcastic laughs in the blink of an eye were baffled, nevertheless was he by You completely vanquished. (Vedabase)

 

Text 24

Therefore I do not want to live as long as Lord Brahmâ does, or be rich and mighty. I know where all these foolish blessings of the senses of the embodied being lead to. I have no desire to be finished by You, so powerful as the Master of Time. Please lead me to the association of Your servants.

Therefore, knowing where all the sensegratification of all that longevity, opulence and fineness of all the ones embodied, from Brahmâ down to the smallest ant, leads to, have I no want for being subjected by You who art so powerful as the Master of Time; please kindly lead me to the association of your faithful servants. (Vedabase)

 

Text 25

How can one with this body, that is a host to so many diseases, now be blessed with matters that sound good but are like a mirage in the desert? Despite knowing this very well, people try to put out the fire of desire with difficult to obtain little drops of honey [temporary happiness], but they do not cure oneself of this.

In what respect is one blessed with happiness in being controlled [by desires]? What to this body, which is host to so many illnesses, is the meaning of the happiness that is just like a mirage in the desert? Even though the common man has never enough, do nevertheless the ones of learning try to put out that fire of desire with small drops of honey, do they try to control that which is only controlled with the greatest difficulty. (Vedabase)


Text 26

What is my position now? How can I surpass the fact of being born, from a family far removed from the enlightened state, into the darkness of a body that is moved by passion? The lotus hand of Your causeless mercy, that You offered me on my head as a token of grace, would not even be available to Lord Brahmâ, to Lord S'iva or to the Goddess of Fortune!

What is now my position? How can I surpass the fact of being born in the darkness of a body of passion, from a family far removed fom the enlightened state? The lotushand of Your causeless mercy that You offered me on my head as a token of grace, wouldn't even be there for Lord Brahmâ, for Lord S'iva or even for the Goddess of Fortune! (Vedabase)

 

Text 27

From the side of Your Lordship as the friend of the entire world, there can be no question of discriminating between higher and lower born living beings. Nevertheless there is of You, depending the service, like with a desire tree, the benediction reserved for those souls who serve You, whether they are of a higher level or not [see also 2.3: 10 and B.G. 4: 33, 9: 25].

In this can there factually with Your Lordship as the friend of the whole world be no distinction between higher and lower living beings, but nevertheless is there of You, depending on the service, just like with a desire tree yielding whatever wanted, the manifestation of the benediction reserved for the devotion, whether or not one is of a higher or lower level [see also 2.3: 10 and B G. 4: 33, 9: 25]. (Vedabase)

 

Text 28

The common man who in his material existence runs after the objects of his desire, falls in a blind well full of snakes. I, who by bad association the same way landed in such a condition, was by the Sura sage [Nârada], oh Supreme Lord, taken into confidence and led to the truth of the soul. How could I ever give up on the service of Your pure devotee?

The common man who in his material existence fell into a blind well full of snakes, runs after the objects of his desire; I who as a person because of bad association also fell into that condition was by the sura sage [Nârada], o Supreme Lord, taken in confidence; how can I ever give up on the service of Your pure devotee? (Vedabase)

 

Text 29

Oh Unlimited One, by saving my life and killing my father, I think the words spoken by the rishi, have come true. For You have proven Yourself when my father, with evil intentions, took up his sword and said: 'Let that controller other than me save you, now that I am going to sever your head.'

Saving my life o Unlimited One, with You having saved me from being killed by my father, do I consider the words of Your servant, that what the rishi said, as true because You proved them to be true unto him who bad-minded with the sword in his hands said to me: 'Let that controller other than me save you from me now severing your head.' (Vedabase)


Text 30

This universe all around us constitutes the Oneness of You alone. You exist separately of this universe, which has a beginning, a middle and an end, that You created by means of the three modes of nature in many varieties. Those primal qualities give shape to Your external potency. Everything making up that diversity owes its regulation to You, who entered it Yourself [See also B.G. 9: 4].

'This universe all around is the One of You alone; because of You where there in the beginning and in the end as well as in between separately those You created through the three modes that manifest Your external potency, those, the many of all the diversity who owe their experience to You who entered there [see also B.G 9: 4]. (Vedabase)

Text 31

Oh Lord, You are there as the entire universe, or else as the One separate from it; You are the cause ànd the effect. The distinction between the material energy of Your creation and You as being another Self, is a mistaken notion. The substance of something is equal to the substance of the form in which it appears; that what constitutes You is equal to that what the manifestation of the creation being maintained and annihilated consists of, just like it is with the seed and the tree and the subtle element and the earth [see 2.5: 26-29].

You either being the cause or effect of this entirety, o My Lord, remain Yourself separate from the matter that is the illusory potency of You, and of which we know that it manifests itself as the substance from which we have creation, annihilation and maintenance; and of that there is the factually meaningless idea of having a different self or, stated differently, that the earthly existence and the subtle of it, compares to what one has with a tree and a seed [from which it all sprouts at the one hand and is the result of Your manifestation in it at the other hand]. (Vedabase)


Text 32

With You retracting this universe within Yourself, You experience, within the ocean being immersed in Yourself, the spiritual state of bliss, while You seem to be doing nothing. But with You in the uniting of Your consciousness having closed Your eyes, You also have imbibed the sleep. Without accepting material sleep nor touching the modes of nature, You are then engaged in the union of the highest state of consciousness [turîya, or the fourth state].

To this creation of You [my father e.g. who upon annihilation has been] thrown back into the self of Your causal ocean, You seem to do nothing and to be asleep as You within Yourself experience the blissful personal in having closed Your eyes in the yoga; but it is not a material slumber of darkness or the modes that You are into, considering the fact that You, by a manifestation of Yourself [this Nrisimha-form], have curbed that kind of sleeping in maintaining the transcendence. (Vedabase)


Text 33

Having awakened from Your slumber on the bed of Ananta in the causal ocean, the great lotus of all the worlds appeared from Your navel, like a banana tree does from its seed. That cosmic body of Yours, this universe agitated by the Time factor, constitutes Your way [in the form of the modes and their divinities] of dealing with the material affair [with prakriti].

From Your slumber on the bed of Ananta in the causal waters having awakened, appeared the great lotus of all the worlds from Your navel like a bananatree does from its seed and that cosmic body of Yours, this universe agitated by the time-factor, demonstrates the way that You [in the form and divinities of the modes] act upon the matter. (Vedabase)

 

Text 34

He who is of the knowledge [Brahmâ] and who generated from that lotus, could not discern anyone else, since Your Lordship, as the seed, had expanded into himself. He then dived into the water for a hundred demigod years, not understanding that a seed, once having fructified, oh my Lord, can no longer be perceived [see 3.8].

The one of knowledge [Brahmâ] generated from that lotus could not see anyone else because Your Lordship, as the seed, had expanded into himself; he dove into the water not understanding for a hundred demigod years how a seed once fructified o my Lord still can be perceived [see 3.8]. (Vedabase)

 

Text 35

He being born from nothing but himself, was greatly astonished to find himself upon that lotus. After a long time by severe austerities being purified, he then found You, oh Controller, who very subtly, like an aroma in the earth, are situated spread throughout all of the sentient being.

He, born from nothing but himself, was greatly astonished to find himself upon that lotus. In due course of time through severe austerities purified he then found You, o Controller, very subtly, like an aroma in the earth, spread out through the sentient being obsessed with so many desires. (Vedabase)

 

Text 36

Lord Brahmâ thus achieved transcendental bliss, for he saw, in one view combined, the Supreme Personality, being endowed with all kinds of ornaments, weapons and signs, demonstrating His full potency with thousands of faces, feet, heads, hands, thighs, noses, ears and eyes.

This way seeing the Greater Person with His thousands of faces, feet, heads, hands and thighs, noses, ears and eyes, and endowed with all kinds of ornaments and weapons, who together, appearing in different signs, all gave evidence of His potency, achieved Lord Brahmâ transcendental bliss. (Vedabase)

 

Text 37

By accepting in an incarnation the head of a horse, You killed two very powerful demons named Madhu and Kaitabha, who represented the modes of passion and ignorance. Next You delivered the s'ruti [the four Vedas] to Lord Brahmâ, because of which one honors Your most appreciated form [called Hayagrîva] as an embodiment of pure goodness [see also 5.18: 18 and B.G. 4: 7].

For his sake verily accepting the head of a horse in an incarnation, You killed two very powerful demons representing the passion and the ignorance named Madhu and Kaitabha who opposed the Veda, and delivered the s'ruti [the four Vedas] for which one honors Your most dear form [of Hayagrîva] as the pure of transcendental goodness [see also 5.18: 18 and B.G. 4: 7]. (Vedabase)


Text 38

You protect all the worlds this way, according to the yuga in question appearing in different incarnations as a human being, a saint, a god or an aquatic. Sometimes, in defense of the dharma, You kill the troublemakers of this world, oh Supreme Personality, but because You in Kali-yuga operate under cover [channa] You, being spoken of as one and the same person, are called Triyuga [for being recognizable in the three other yugas, see also 11.5: 32].

This way according the yuga in question appearing in different incarnations as a human being, a saint, a god or an aquatic, You protect all the worlds, sometimes in defense of the dharma killing the world its troublemakers, o Supreme Personality; in Kali-yuga You are covered [channa] and therefore are You, being one and the same person, called Triyuga [from being visible in the tree other yugas, see also Canto 11.5: 32]. (Vedabase)


Text 39

A mind not tuned to Your transcendental topics, is  far removed from the Lord of Vaikunthha because of the sins it sympathizes with and is polluted, dishonest and hard to control. Filled with desires and lusts that mind is, because of the therewith associated urges, of highs and lows, fears and distress. Tell me how I, with such a mind being poor and fallen, must understand Your supreme purpose.

For sure is the mind that is not set to Your transcendental topics, in its far being removed from the Lord of Vaikunthha, polluted, dishonest and hard to control because of the sins it sympathizes with; filled with desires and lusts is it of highs and lows, fears and distress because of the urges; how can I with such a mind poor and fallen understand Your Supreme Purpose? (Vedabase)

 

Text 40

The tongue pulls me in this direction, oh Infallible One, and the genitals, not being satisfied, pull me that way. Likewise the skin, the belly and the ear are going for this and the nose is running after that, while the eyes are looking for yet another thing. Thus the eager, busy senses all together bring one down like a householder is brought down by his co-wives.

The tongue pulls me this way, o Infallible One, and the genitals unsatisfied pull me that way, so do the skin, the belly and the ear go for this and goes the nose for that hither and do the eyes go thither; the so very busy active senses bring one down like a householder is brought down by co-wives. (Vedabase)

 

Text 41

Because we this way with our karma fell into the Vaitaranî river [at the door of death], we alas, one after the other birth and death, eating all kinds of foodstuff, suffer from an ever increasing fear, seeing how the living being, caught in his body and entangled in the association with other bodies, is of enmity and friendship. Oh You, who from the other side of that river wants to show us Your kindness, in this world we at present are nothing but a bunch of fools.

This way because of one's karma being fallen into the Vaitaranî river [at the door of death] do I alas, one after the other birth eating all kinds of foodstuff, suffer an ever increasing fear in seeing how the living being, caught in his own body and entangled in the association with other bodies, is of enmity and friendship; o You, who art at the other side, save me from this danger because we today here are all a bunch of fools. (Vedabase)

 

Text 42

Oh Master of All, we, friendly people, are always eager to be of service in this matter. Oh Supreme Lord, what would be the difficulty for Your great compassion to deliver us, materialistic fools, from the cause of time and again having to set up, keep going and come to naught [with our karmic endeavors], oh Friend of the Needy?

What indeed would be the difficulty of Your great compassion unto friendly people like us, who are always so eager to serve in this o Master of All, o Supreme Lord, to see to it that we materialistic fools are delivered from the cause of the time and again making, keeping and losing it, o Friend of the Needy? (Vedabase)


Text 43

Oh Supreme One, because my mind is absorbed in the singing and proclaiming of Your sweet ocean of glories, I am free from worries about the hard to cross Vaitaranî [that is this world]. I am more concerned about those fools who, missing the liberation in carrying the load of their sensual interest, are making plans in favor of illusory forms of happiness and dutifulness  [see also 6.17: 28].

Most surely am I, o Supreme One, from being absorbed in the broadcasting of Your sweet ocean of glories, free from worries about the hard to cross Vaitaranî that is this world; I rather lament, despite of them being fools, over the ones missing the liberation who, for the good of their senses, plan for illusory forms of happiness and duty [see also 6.17: 28]. (Vedabase)

Text 44

Oh Godhead, saints ambitious for their own salvation generally in silence wander in remote places, not so much interested in a life for the sake of others. But I, unlike them, do not want to ignore my suffering fellow men. I do not desire liberation for myself alone. I cannot accept it to see other people wander around oblivious of this shelter of Yours.

Generally, o Godhead, do the saints ambitious for their own salvation, in silence wander in remote places, not very much interested to live for the good of others; but I do not, like they do, want to leave aside the others falling short, I do not want to return back to Godhead alone, I would like to see others, caught in the vicious circle, better to find this shelter of You. (Vedabase)


Text 45

Everything associated with common householder's sexual happiness, is as trivial as rubbing one's hands to find relief from an itch. The miserable person is by this kind of itch-relief sexuality not freed from his discomfort and uneasiness and in fact the servant of all kinds of unhappiness. Only when one recognizes that kind of [temporary] imaginary happiness and manages to tolerate the itching ['not surpassing necessity', see also  B.G. 7: 11 & 14], one can develop intelligence, stability and energy [dhîra, see also Y.S. II: 38 & 40].

To be concerned with sexual matters indeed is something as trivial as the itch relieved by rubbing one's hands; the ones who this way fall short find, suffering all kinds of misery, the different feelings of sorrow never ended in it, but if one learns from it, recognizing it to be a figment, is one a sober person able to bear the itch [see also B.G. 7: 14]. (Vedabase)


Text 46

Silence, vows, Vedic knowledge, austerity, study, dutifulness, explaining the scripture, living alone, mantra meditation and absorption, belong to the path of liberation, but these matters [these ten activities of emancipation] are often part of a method of making a living that is practiced by people who have not conquered their senses at all, oh my Lord. Thus one in this context may wonder whether one deals with hypocrisy or not[: are we not dealing with false pretenses? See also 6.1: 16].

Silence, vows, vedic knowledge, austerity, study, dutifulness, explaining the scripture, living alone, prayer and absorption, belong to the path of liberation, but often are these matters [these ten methods of becoming emancipated] with them who do not control their senses the main source of income, o my Lord, and can safely be said that it in this respect is nothing but hypocrisy [see also 6.1: 16]. (Vedabase)

 

Text 47

The forms of Your [spiritual] cause and [material] effect as explained in the Vedas, are like the seed and its sprout. But You, being without a specific form, are also not any of these two forms. Those who are connected in Your yoga [the bhakti-yoga devotees] can clearly see both these aspects before their eyes, like wood and fire in wood, and this cannot be achieved any other way.

About the two of the true and the untrue of You, who Yourself are without a form and outside of whom nothing else is to be found, speak the Vedas in terms of the seed and the sprout; these two, who are like wood and the fire in it, are to the eyes of those who are connected with You, thanks to Your unification of consciousness, clearly to recognize [in the sprititual renunciating and the concrete of materially being of service], and in another way this is not possible. (Vedabase)


Text 48

You are the air, the fire, the earth, the sky and the water, the sense objects, the life force, the senses, the mind, the consciousness and all assisting divinity belonging to it. You are all of that, the unique of the natural reality of the modes as also the One beyond it all. Oh my Lord, whatever that is manifested or is expressed in the mind and by words, it is no one else but You.

You are the air, the fire, the earth, the sky and the water, the sense objects, the life force, the senses, the mind, the consciousness and all divinity belonging to it; You are all of that, the only nature of the modes as well as the One beyond it all, o my Lord; whatever that is manifested or is expressed in the mind and by words is no one but You. (Vedabase)

 

Text 49

Neither all the modes of nature, nor their predominating deities, neither the complete of the cosmic intelligence, the false ego, the gross and subtle elements, the senses and their objects, nor those who are so mindful in association with all the godly souls and the mortals who all have a beginning and an end, oh Lord glorified by all the saints, none of them is truly capable of covering all that is Yours and therefore all intelligent people at this point rest their case [and engage in Your devotional service. See also B.G. 2: 52].'

Nor all the modes of nature, nor their predominating deities; nor the complete of the cosmic intelligence, the false ego, the gross and subtle elements, the senses and their objects; nor those who are so mindful together with all the godly and the mortals who all have a beginning and an end, o Lord glorified by all the saints, is truly capable of covering all that is Yours, and thus do the purest consider the end of their studies [and the begin of their devotional service, see also B.G. 2: 52].' (Vedabase)

 

Text 50

'I therefore offer You, oh Best of the Worshipable Ones, my obeisances and engage with prayers in Your worship, work for You, remember You, cherish Your lotus feet and always listen to the talks about You. How can a person without honoring You in all these six ways, ever be of bhakti for You, who are the goal of the best souls of transcendence [compare 7.5: 23-24, see for further prayers to Lord Nrisimha 5.18: 7-14]?'

Therefore unto You, o Best of the Worshipable, do I offer my obeisances with prayers and perform I worship, do I work for You, do I remember You, attend to Your refuge and do I always listen to the talks about You; how can without revering You in all these six forms a person [really] enjoy the bhakti reserved for the best of transcendence [the paramahamsas, compare 7.5: 23-24, see for further prayers to Lord Nrisimha 5.18: 7-14]?' (Vedabase)


Text 51

S'rî Nârada said: 'I thus far have described the transcendental qualities of the bhakta in his bhakti. The Lord transcendental to the modes who was pleased and in control of His anger, next addressed him who had surrendered himself at His feet.

S'rî Nârada said: 'Thus far I described the transcendental qualities of the bhakta in his bhakti. The Lord above the modes who was pleased and in control of the anger, next addressed him who surrendered himself at His feet. (Vedabase)

 

Text 52

The Supreme Lord said: 'Prahlâda My sweet boy, I wish you all good fortune. I am pleased with you, oh best of the Asuras. Just ask Me for any blessing you desire, for I am, for each and everyone, the fulfillment of all desires.

The Supreme Lord said: 'Prahlâda my sweet boy, all good fortune to you, I am pleased with you, o best of the Asuras, just ask for any blessing from Me, for I am for each and everyone the fulfillment of all desires. (Vedabase)


Text 53

Live a long life! He who does not please Me has difficulty seeing Me! But when someone has seen Me, he no longer deserves it to lament his condition.

Live a long life! Not pleasing Me, rarely seeking My presence, not having seen Me, is it the fate of the living being time and again to lament over himself. (Vedabase)

 

Text 54

For that reason, oh fortunate one, stable, intelligent and energetic devotees, who know to behave themselves and wish the best [for each and all], desire to please Me, the Master of All Benedictions, in every respect.'

Indeed, be eager to please Me, because all the sober ones may therefrom in all respects, as well-cultured people, desire the best that life has to offer, o fortunate one, for I am the Master of all Benedictions.' (Vedabase)


Text 55

S'rî Nârada said: 'Even though the best of the Asuras thus was allured by worldly benedictions, he did not want anything of all that one longs for, he chose for the Supreme Lord exclusively [see also: S'rî S'rî S'ikshâshthaka, verse four].'

S'rî Nârada said: 'Even though he thus was allured by worldly benedictions, did the best of the Asuras not want any of the things he was invited to ask for, because he was only interested in being surrendered to the Supreme Lord [see also: S'rî S'rî S'ikshâshthaka verse four].' (Vedabase)

 
 

*: The qualifications of the brahmin are in the Sanat-sujâta described as follows:

jñânam ca satyam ca damah s'rutam ca
hy amâtsaryam hrîs titikshânasûyâ
yajñas ca dânam ca dhritih s'amas' ca
mahâ-vratâ dvâdas'a brâhmanasya

'Spiritual knowledge, truthfulness, loyalty to the Scripture, non-enviousness, forbearance, of sacrifice, of charity, equal minded, and living to the great vow [of yama, which next to the truthfulness mentioned, entails the four of celibacy, nonviolence, non-possessiveness and non-stealing], are the twelve qualities of the brahmin.' See also 5.5: 24 and B.G. 18: 42.

 

 

 

 

 

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 first picture on this page is a classical one showing Prahlâda worshiping Nrisimhadeva.
The second picture is a photo titled: "Image of Vishnu and His Avatârs at Bilâs".
Archeological Survey of India 1896.
British Library Online Gallery.
Production:
Filognostic Association of The Order of Time.


  

 

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