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2024-04-23, 11:03 AM |
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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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