TEXT 1
TEXT
sri-narada uvaca
paurohityaya bhagavan
vrtah kavyah kilasuraih
sandamarkau sutau tasya
daitya-raja-grhantike
The great saint Narada Muni said: The demons, headed by Hiranyakasipu,
accepted Sukracarya as their priest for ritualistic ceremonies.
Sukracarya’s two sons, Sanda and Amarka, lived near Hiranyakasipu’s
palace.
TEXT 2
TEXT
tau rajna prapitam balam
prahladam naya-kovidam
pathayam asatuh pathyan
anyams casura-balakan
Prahlada Maharaja was already educated in devotional life, but when
his father sent him to those two sons of Sukracarya to be educated, they
accepted him at their school along with the other sons of the asuras.
TEXT 3
TEXT
yat tatra guruna proktam
susruve ‘nupapatha ca
na sadhu manasa mene
sva-parasad-grahasrayam
Prahlada certainly heard and recited the topics of politics and
economics taught by the teachers, but he understood that political
philosophy involves considering someone a friend and someone else an
enemy, and thus he did not like it.
TEXT 4
TEXT
ekadasura-rat putram
ankam aropya pandava
papraccha kathyatam vatsa
manyate sadhu yad bhavan
My dear King Yudhisthira, once upon a time the King of the demons,
Hiranyakasipu, took his son Prahlada on his lap and very affectionately
inquired: My dear son, please let me know what you think is the best of
all the subjects you have studied from your teachers.
TEXT 5
TEXT
sri-prahlada uvaca
tat sadhu manye ‘sura-varya dehinam
sada samudvigna-dhiyam asad-grahat
hitvatma-patam grham andha-kupam
vanam gato yad dharim asrayeta
Prahlada Maharaja replied: O best of the asuras, King of the demons,
as far as I have learned from my spiritual master, any person who has
accepted a temporary body and temporary household life is certainly
embarrassed by anxiety because of having fallen in a dark well where
there is no water but only suffering. One should give up this position
and go to the forest [vana]. More clearly, one should go to Vrndavana,
where only Krsna consciousness is prevalent, and should thus take shelter
of the Supreme Personality of Godhead.
TEXT 6
TEXT
sri-narada uvaca
srutva putra-giro daityah
para-paksa-samahitah
jahasa buddhir balanam
bhidyate para-buddhibhih
Narada Muni continued: When Prahlada Maharaja spoke about the path of
self-realization in devotional service, thus being faithful to the camp
of his father’s enemies, Hiranyakasipu, the King of the demons, heard
Prahlada’s words and he laughingly said, “Thus is the intelligence of
children spoiled by the words of the enemy.”
TEXT 7
TEXT
samyag vidharyatam balo
guru-gehe dvi-jatibhih
visnu-paksaih praticchannair
na bhidyetasya dhir yatha
Hiranyakasipu advised his assistants: My dear demons, give complete
protection to this boy at the guru-kula where he is instructed, so that
his intelligence will not be further influenced by Vaisnavas who may go
there in disguise.
TEXT 8
TEXT
grham anitam ahuya
prahradam daitya-yajakah
prasasya slaksnaya vaca
samaprcchanta samabhih
When Hiranyakasipu’s servants brought the boy Prahlada back to the
guru-kula [the place where the brahmanas taught the boys], the priests of
the demons, Sanda and Amarka, pacified him. With very mild voices and
affectionate words, they inquired from him as follows.
TEXT 9
TEXT
vatsa prahrada bhadram te
satyam kathaya ma mrsa
balan ati kutas tubhyam
esa buddhi-viparyayah
Dear son Prahlada, all peace and good fortune unto you. Kindly do not
speak lies; just reply with the truth. These boys you see are not like
you, for they do not speak in a deviant way. How have you learned these
instructions? How has your intelligence been spoiled in this way?
TEXT 10
TEXT
buddhi-bhedah para-krta
utaho te svato ‘bhavat
bhanyatam srotu-kamanam
gurunam kula-nandana
O best of your family, has this pollution of your intelligence been
brought about by you or by the enemies? We are all your teachers and are
very eager to hear about this. Please tell us the truth.
TEXT 11
TEXT
sri-prahrada uvaca
parah svas cety asad-grahah
pumsam yan-mayaya krtah
vimohita-dhiyam drstas
tasmai bhagavate namah
Prahlada Maharaja replied: Let me offer my respectful obeisances unto
the Supreme Personality of Godhead, whose external energy has created the
distinctions of “my friend” and “my enemy” by deluding the intelligence
of men. Indeed, I am now actually experiencing this, although I have
previously heard of it from authoritative sources.
TEXT 12
TEXT
sa yadanuvratah pumsam
pasu-buddhir vibhidyate
anya esa tathanyo ‘ham
iti bheda-gatasati
When the Supreme Personality of Godhead is pleased with the living
entity because of his devotional service, one becomes a pandita and does
not make distinctions between enemies, friends and himself.
Intelligently, he then thinks, “Every one of us is an eternal servant of
God, and therefore we are not different from one another.”
TEXT 13
TEXT
sa esa atma sva-parety abuddhibhir
duratyayanukramano nirupyate
muhyanti yad-vartmani veda-vadino
brahmadayo hy esa bhinatti me matim
Persons who always think in terms of “enemy” and “friend” are unable
to ascertain the Supersoul within themselves. Not to speak of them, even
such exalted persons as Lord Brahma, who are fully conversant with the
Vedic literature, are sometimes bewildered in following the principles of
devotional service. The same Supreme Personality of Godhead who has
created this situation has certainly given me the intelligence to take
the side of your so-called enemy.
TEXT 14
TEXT
yatha bhramyaty ayo brahman
svayam akarsa-sannidhau
tatha me bhidyate cetas
cakra-paner yadrcchaya
O brahmanas [teachers], as iron attracted by a magnetic stone moves
automatically toward the magnet, my consciousness, having been changed by
His will, is attracted by Lord Visnu, who carries a disc in His hand.
Thus I have no independence.
TEXT 15
TEXT
sri-narada uvaca
etavad brahmanayoktva
virarama maha-matih
tam sannibhartsya kupitah
sudino raja-sevakah
The great saint Narada Muni continued: The great soul Prahlada
Maharaja became silent after saying this to his teachers, Sanda and
Amarka, the seminal sons of Sukracarya. These so-called brahmanas then
became angry at him. Because they were servants of Hiranyakasipu, they
were very sorry, and to chastise Prahlada Maharaja they spoke as follows.
TEXT 16
TEXT
aniyatam are vetram
asmakam ayasaskarah
kulangarasya durbuddhes
caturtho ‘syodito damah
Oh, please bring me a stick! This Prahlada is damaging our name and
fame. Because of his bad intelligence, he has become like a cinder in the
dynasty of the demons. Now he needs to be treated by the fourth of the
four kinds of political diplomacy.
TEXT 17
TEXT
daiteya-candana-vane
jato ‘yam kantaka-drumah
yan-mulonmula-parasor
visnor nalayito ‘rbhakah
This rascal Prahlada has appeared like a thorn tree in a forest of
sandalwood. To cut down sandalwood trees, an axe is needed, and the wood
of the thorn tree is very suitable for the handle of such an axe. Lord
Visnu is the axe for cutting down the sandalwood forest of the family of
demons, and this Prahlada is the handle for that axe.
TEXT 18
TEXT
iti tam vividhopayair
bhisayams tarjanadibhih
prahradam grahayam asa
tri-vargasyopapadanam
Sanda and Amarka, the teachers of Prahlada Maharaja, chastised and
threatened their disciple in various ways and began teaching him about
the paths of religion, economic development and sense gratification. This
is the way they educated him.
TEXT 19
TEXT
tata enam gurur jnatva
jnata-jneya-catustayam
daityendram darsayam asa
matr-mrstam alankrtam
After some time, the teachers Sanda and Amarka thought that Prahlada
Maharaja was sufficiently educated in the diplomatic affairs of pacifying
public leaders, appeasing them by giving them lucrative posts, dividing
and ruling over them, and punishing them in cases of disobedience. Then,
one day, after Prahlada’s mother had personally washed the boy and
dressed him nicely with sufficient ornaments, they presented him before
his father.
TEXT 20
TEXT
padayoh patitam balam
pratinandyasisasurah
parisvajya ciram dorbhyam
paramam apa nirvrtim
When Hiranyakasipu saw that his child had fallen at his feet and was
offering obeisances, as an affectionate father he immediately began
showering blessings upon the child and embraced him with both arms. A
father naturally feels happy to embrace his son, and Hiranyakasipu became
very happy in this way.
TEXT 21
TEXT
aropyankam avaghraya
murdhany asru-kalambubhih
asincan vikasad-vaktram
idam aha yudhisthira
Narada Muni continued: My dear King Yudhisthira, Hiranyakasipu seated
Prahlada Maharaja on his lap and began smelling his head. With
affectionate tears gliding down from his eyes and moistening the child’s
smiling face, he spoke to his son as follows.
TEXT 22
TEXT
hiranyakasipur uvaca
prahradanucyatam tata
svadhitam kincid uttamam
kalenaitavatayusman
yad asiksad guror bhavan
Hiranyakasipu said: My dear Prahlada, my dear son, O long-lived one,
for so much time you have heard many things from your teachers. Now
please repeat to me whatever you think is the best of that knowledge.
TEXTS 23-24
TEXT
sri-prahrada uvaca
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye ‘dhitam uttamam
Prahlada Maharaja said: Hearing and chanting about the transcendental
holy name, form, qualities, paraphernalia and pastimes of Lord Visnu,
remembering them, serving the lotus feet of the Lord, offering the Lord
respectful worship with sixteen types of paraphernalia, offering prayers
to the Lord, becoming His servant, considering the Lord one’s best
friend, and surrendering everything unto Him (in other words, serving Him
with the body, mind and words)–these nine processes are accepted as pure
devotional service. One who has dedicated his life to the service of
Krsna through these nine methods should be understood to be the most
learned person, for he has acquired complete knowledge.
TEXT 25
TEXT
nisamyaitat suta-vaco
hiranyakasipus tada
guru-putram uvacedam
rusa prasphuritadharah
After hearing these words of devotional service from the mouth of his
son Prahlada, Hiranyakasipu was extremely angry. His lips trembling, he
spoke as follows to Sanda the son of his guru, Sukracarya.
TEXT 26
TEXT
brahma-bandho kim etat te
vipaksam srayatasata
asaram grahito balo
mam anadrtya durmate
O unqualified, most heinous son of a brahmana, you have disobeyed my
order and taken shelter of the party of my enemies. You have taught this
poor boy about devotional service! What is this nonsense?
TEXT 27
TEXT
santi hy asadhavo loke
durmaitras chadma-vesinah
tesam udety agham kale
rogah patakinam iva
In due course of time, various types of diseases are manifest in those
who are sinful. Similarly, in this world there are many deceptive friends
in false garbs, but eventually, because of their false behavior, their
actual enmity becomes manifest.
TEXT 28
TEXT
sri-guru-putra uvaca
na mat-pranitam na para-pranitam
suto vadaty esa tavendra-satro
naisargikiyam matir asya rajan
niyaccha manyum kad adah sma ma nah
The son of Sukracarya, Hiranyakasipu’s spiritual master, said: O enemy
of King Indra, O King! Whatever your son Prahlada has said was not taught
to him by me or anyone else. His spontaneous devotional service has
naturally developed in him. Therefore, please give up your anger and do
not unnecessarily accuse us. It is not good to insult a brahmana in this
way.
TEXT 29
TEXT
sri-narada uvaca
gurunaivam pratiprokto
bhuya ahasurah sutam
na ced guru-mukhiyam te
kuto ‘bhadrasati matih
Sri Narada Muni continued: When Hiranyakasipu received this reply from
the teacher, he again addressed his son Prahlada. Hiranyakasipu said: You
rascal, most fallen of our family, if you have not received this
education from your teachers, where have you gotten it?
TEXT 30
TEXT
sri-prahrada uvaca
matir na krsne paratah svato va
mitho ‘bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram
punah punas carvita-carvananam
Prahlada Maharaja replied: Because of their uncontrolled senses,
persons too addicted to materialistic life make progress toward hellish
conditions and repeatedly chew that which has already been chewed. Their
inclinations toward Krsna are never aroused, either by the instructions
of others, by their own efforts, or by a combination of both.
TEXT 31
TEXT
na te viduh svartha-gatim hi visnum
durasaya ye bahir-artha-maninah
andha yathandhair upaniyamanas
te ‘pisa-tantryam uru-damni baddhah
Persons who are strongly entrapped by the consciousness of enjoying
material life, and who have therefore accepted as their leader or guru a
similar blind man attached to external sense objects, cannot understand
that the goal of life is to return home, back to Godhead, and engage in
the service of Lord Visnu. As blind men guided by another blind man miss
the right path and fall into a ditch, materially attached men led by
another materially attached man are bound by the ropes of fruitive labor,
which are made of very strong cords, and they continue again and again in
materialistic life, suffering the threefold miseries.
TEXT 32
TEXT
naisam matis tavad urukramanghrim
sprsaty anarthapagamo yad-arthah
mahiyasam pada-rajo-‘bhisekam
niskincananam na vrnita yavat
Unless they smear upon their bodies the dust of the lotus feet of a
Vaisnava completely freed from material contamination, persons very much
inclined toward materialistic life cannot be attached to the lotus feet
of the Lord, who is glorified for His uncommon activities. Only by
becoming Krsna conscious and taking shelter at the lotus feet of the Lord
in this way can one be freed from material contamination.
TEXT 33
TEXT
ity uktvoparatam putram
hiranyakasipu rusa
andhikrtatma svotsangan
nirasyata mahi-tale
After Prahlada Maharaja had spoken in this way and become silent,
Hiranyakasipu, blinded by anger, threw him off his lap and onto the
ground.
TEXT 34
TEXT
ahamarsa-rusavistah
kasayi-bhuta-locanah
vadhyatam asv ayam vadhyo
nihsarayata nairrtah
Indignant and angry, his reddish eyes like molten copper,
Hiranyakasipu said to his servants: O demons, take this boy away from me!
He deserves to be killed. Kill him as soon as possible!
TEXT 35
TEXT
ayam me bhratr-ha so ‘yam
hitva svan suhrdo ‘dhamah
pitrvya-hantuh padau yo
visnor dasavad arcati
This boy Prahlada is the killer of my brother, for he has given up his
family to engage in the devotional service of the enemy, Lord Visnu, like
a menial servant.
TEXT 36
TEXT
visnor va sadhv asau kim nu
karisyaty asamanjasah
sauhrdam dustyajam pitror
ahad yah panca-hayanah
Although Prahlada is only five years old, even at this young age he
has given up his affectionate relationship with his father and mother.
Therefore, he is certainly untrustworthy. Indeed, it is not at all
believable that he will behave well toward Visnu.
TEXT 37
TEXT
paro ‘py apatyam hita-krd yathausadham
sva-dehajo ‘py amayavat suto ‘hitah
chindyat tad angam yad utatmano ‘hitam
sesam sukham jivati yad-vivarjanat
Although a medicinal herb, being born in the forest, does not belong
to the same category as a man, if beneficial it is kept very carefully.
Similarly, if someone outside one’s family is favorable, he should be
given protection like a son. On the other hand, if a limb of one’s body
is poisoned by disease, it must be amputated so that the rest of the body
may live happily. Similarly, even one’s own son, if unfavorable, must be
rejected, although born of one’s own body.
TEXT 38
TEXT
sarvair upayair hantavyah
sambhoja-sayanasanaih
suhrl-linga-dharah satrur
muner dustam ivendriyam
Just as uncontrolled senses are the enemies of all yogis engaged in
advancing in spiritual life, this Prahlada, who appears to be a friend,
is an enemy because I cannot control him. Therefore this enemy, whether
eating, sitting or sleeping, must be killed by all means.
TEXTS 39-40
TEXT
nairrtas te samadista
bhartra vai sula-panayah
tigma-damstra-karalasyas
tamra-smasru-siroruhah
nadanto bhairavam nadam
chindhi bhindhiti vadinah
asinam cahanan sulaih
prahradam sarva-marmasu
The demons [Raksasas], the servants of Hiranyakasipu, thus began
striking the tender parts of Prahlada Maharaja’s body with their
tridents. The demons all had fearful faces, sharp teeth and reddish,
coppery beards and hair, and they appeared extremely threatening. Making
a tumultuous sound, shouting, “Chop him up! Pierce him!” they began
striking Prahlada Maharaja, who sat silently, meditating upon the Supreme
Personality of Godhead.
TEXT 41
TEXT
pare brahmany anirdesye
bhagavaty akhilatmani
yuktatmany aphala asann
apunyasyeva sat-kriyah
Even though a person who has no assets in pious activities performs
some good deed, it will have no result. Thus the weapons of the demons
had no tangible effects upon Prahlada Maharaja because he was a devotee
undisturbed by material conditions and fully engaged in meditating upon
and serving the Supreme Personality of Godhead, who is unchangeable, who
cannot be realized by the material senses, and who is the soul of the
entire universe.
TEXT 42
TEXT
prayase ‘pahate tasmin
daityendrah parisankitah
cakara tad-vadhopayan
nirbandhena yudhisthira
My dear King Yudhisthira, when all the attempts of the demons to kill
Prahlada Maharaja were futile, the King of the demons, Hiranyakasipu,
being most fearful, began contriving other means to kill him.
TEXTS 43-44
TEXT
dig-gajair dandasukendrair
abhicaravapatanaih
mayabhih sannirodhais ca
gara-danair abhojanaih
hima-vayv-agni-salilaih
parvatakramanair api
na sasaka yada hantum
apapam asurah sutam
cintam dirghatamam praptas
tat-kartum nabhyapadyata
Hiranyakasipu could not kill his son by throwing him beneath the feet
of big elephants, throwing him among huge, fearful snakes, employing
destructive spells, hurling him from the top of a hill, conjuring up
illusory tricks, administering poison, starving him, exposing him to
severe cold, winds, fire and water, or throwing heavy stones to crush
him. When Hiranyakasipu found that he could not in any way harm Prahlada,
who was completely sinless, he was in great anxiety about what to do
next.
TEXT 45
TEXT
esa me bahv-asadhukto
vadhopayas ca nirmitah
tais tair drohair asad-dharmair
muktah svenaiva tejasa
Hiranyakasipu thought: I have used many ill names in chastising this
boy Prahlada and have devised many means of killing him, but despite all
my endeavors, he could not be killed. Indeed, he saved himself by his own
powers, without being affected in the least by these treacheries and
abominable actions.
TEXT 46
TEXT
vartamano ‘vidure vai
balo ‘py ajada-dhir ayam
na vismarati me ‘naryam
sunah sepa iva prabhuh
Although he is very near to me and is merely a child, he is situated
in complete fearlessness. He resembles a dog’s curved tail, which can
never be straightened, because he never forgets my misbehavior and his
connection with his master, Lord Visnu.
TEXT 47
TEXT
aprameyanubhavo ‘yam
akutascid-bhayo ‘marah
nunam etad-virodhena
mrtyur me bhavita na va
I can see that this boy’s strength is unlimited, for he has not feared
any of my punishments. He appears immortal. Therefore, because of my
enmity toward him, I shall die. Or maybe this will not take place.
TEXT 48
TEXT
iti tac-cintaya kincin
mlana-sriyam adho-mukham
sandamarkav ausanasau
vivikta iti hocatuh
I can see that this boy’s strength is unlimited, for he has not feared
any of my punishments. He appears immortal. Therefore, because of my
enmity toward him, I shall die. Or maybe this will not take place.
TEXT 48
TEXT
iti tac-cintaya kincin
mlana-sriyam adho-mukham
sandamarkav ausanasau
vivikta iti hocatuh
O lord, we know that when you simply move your eyebrows, all the
commanders of the various planets are most afraid. Without the help of
any assistant, you have conquered all the three worlds. Therefore, we do
not find any reason for you to be morose and full of anxiety. As for
Prahlada, he is nothing but a child and cannot be a cause of anxiety.
After all, his bad or good qualities have no value.
TEXT 50
TEXT
imam tu pasair varunasya baddhva
nidhehi bhito na palayate yatha
buddhis ca pumso vayasarya-sevaya
yavad gurur bhargava agamisyati
Until the return of our spiritual master, Sukracarya, arrest this
child with the ropes of Varuna so that he will not flee in fear. In any
case, by the time he is somewhat grown up and has assimilated our
instructions or served our spiritual master, he will change in his
intelligence. Thus there need be no cause for anxiety.
TEXT 51
TEXT
tatheti guru-putroktam
anujnayedam abravit
dharmo hy asyopadestavyo
rajnam yo grha-medhinam
After hearing these instructions of Sanda and Amarka, the sons of his
spiritual master, Hiranyakasipu agreed and requested them to instruct
Prahlada in that system of occupational duty which is followed by royal
householder families.
TEXT 52
TEXT
dharmam artham ca kamam ca
nitaram canupurvasah
prahradayocatu rajan
prasritavanataya ca
Thereafter, Sanda and Amarka systematically and unceasingly taught
Prahlada Maharaja, who was very submissive and humble, about mundane
religion, economic development and sense gratification.
TEXT 53
TEXT
yatha tri-vargam gurubhir
atmane upasiksitam
na sadhu mene tac-chiksam
dvandvaramopavarnitam
The teachers Sanda and Amarka instructed Prahlada Maharaja in the
three kinds of material advancement called religion, economic development
and sense gratification. Prahlada, however, being situated above such
instructions, did not like them, for such instructions are based on the
duality of worldly affairs, which involve one in a materialistic way of
life marked by birth, death, old age and disease.
TEXT 54
TEXT
yadacaryah paravrtto
grhamedhiya-karmasu
vayasyair balakais tatra
sopahutah krta-ksanaih
When the teachers went home to attend to their household affairs, the
students of the same age as Prahlada Maharaja would call him to take the
opportunity of leisure hours for play.
TEXT 55
TEXT
atha tan slaksnaya vaca
pratyahuya maha-budhah
uvaca vidvams tan-nistham
krpaya prahasann iva
Prahlada Maharaja, who was truly the supreme learned person, then
addressed his class friends in very sweet language. Smiling, he began to
teach them about the uselessness of the materialistic way of life. Being
very kind to them, he instructed them as follows.
TEXTS 56-57
TEXT
te tu tad-gauravat sarve
tyakta-krida-paricchadah
bala adusita-dhiyo
dvandvarameritehitaih
paryupasata rajendra
tan-nyasta-hrdayeksanah
tan aha karuno maitro
maha-bhagavato ‘surah
My dear King Yudhisthira, all the children were very much affectionate
and respectful to Prahlada Maharaja, and because of their tender age they
were not so polluted by the instructions and actions of their teachers,
who were attached to condemned duality and bodily comfort. Thus the boys
surrounded Prahlada Maharaja, giving up their playthings, and sat down to
hear him. Their hearts and eyes being fixed upon him, they looked at him
with great earnestness. Prahlada Maharaja, although born in a demon
family, was an exalted devotee, and he desired their welfare. Thus he
began instructing them about the futility of materialistic life.
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