Srimad-Bhagavatam: Canto 7: “The Science of God”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Four
SB7.4.24
TEXT 24
tesam avirabhud vani
arupa megha-nihsvana
sannadayanti kakubhah
sadhunam abhayankari
SYNONYMS
tesam—in front of all of them; avirabhut—appeared; vani—a voice; arupa—without a form; megha-nihsvana—resounding like the sound of a cloud; sannadayanti—causing to vibrate; kakubhah—all directions; sadhunam—of the saintly persons; abhayankari—driving away the fearful situation.
TRANSLATION
Then there appeared before them a transcendental sound vibration, emanating from a personality not visible to material eyes. The voice was as grave as the sound of a cloud, and it was very encouraging, driving away all fear.
SB7.4.25-26
TEXTS 25–26
ma bhaista vibudha-sresthah
sarvesam bhadram astu vah
mad-darsanam hi bhutanam
sarva-sreyopapattaye
jnatam etasya dauratmyam
daiteyapasadasya yat
tasya santim karisyami
kalam tavat pratiksata
SYNONYMS
ma—do not; bhaista—fear; vibudha-sresthah—O best of learned persons; sarvesam—of all; bhadram—the good fortune; astu—let there be; vah—unto you; mat-darsanam—the seeing of Me (or offering of prayers to Me or hearing about Me, all of which are absolute); hi—indeed; bhutanam—of all living entities; sarva-sreya—of all good fortune; upapattaye—for the attainment; jnatam—known; etasya—of this; dauratmyam—the nefarious activities; daiteya-apasadasya—of the great demon, Hiranyakasipu; yat—which; tasya—of this; santim—cessation; karisyami—I shall make; kalam—time; tavat—until that; pratiksata—just wait.
TRANSLATION
The voice of the Lord vibrated as follows: O best of learned persons, do not fear! I wish all good fortune to you. Become My devotees by hearing and chanting about Me and offering Me prayers, for these are certainly meant to award benedictions to all living entities. I know all about the activities of Hiranyakasipu and shall surely stop them very soon. Please wait patiently until that time.
PURPORT
Sometimes people are very much eager to see God. In considering the word mad-darsanam, “seeing Me,” which is mentioned in this verse, one should note that in Bhagavad-gita the Lord says, bhaktya mam abhijanati [Bg. 18.55]. In other words, the ability to understand the Supreme Personality of Godhead or to see Him or talk with Him depends on one’s advancement in devotional service, which is called bhakti. In bhakti there are nine different activities: sravanam kirtanam visnoh smaranam pada-sevanam/ arcanam vandanam dasyam sakhyam atma-nivedanam [SB 7.5.23]. Because all these devotional activities are absolute, there is no fundamental difference between worshiping the Deity in the temple, seeing Him and chanting His glories. Indeed, all of these are ways of seeing Him, for everything done in devotional service is a means of direct contact with the Lord. The vibration of the Lord’s voice appeared in the presence of all the devotees, and although the person vibrating the sound was unseen to them, they were meeting or seeing the Lord because they were offering prayers and because the vibration of the Lord was present. Contrary to the laws of the material world, there is no difference between seeing the Lord, offering prayers and hearing the transcendental vibration. Pure devotees, therefore, are fully satisfied by glorifying the Lord. Such glorification is called kirtana. Performing kirtana and hearing the vibration of the sound Hare Krsna is actually seeing the Supreme Personality of Godhead directly. One must realize this position, and then one will be able to understand the absolute nature of the Lord’s activities. SB7.4.27 TEXT 27 yada devesu vedesu gosu vipresu sadhusu dharme mayi ca vidvesah sa va asu vinasyati SYNONYMS yada—when; devesu—unto the demigods; vedesu—unto the Vedic scriptures; gosu—unto the cows; vipresu—unto the brahmanas; sadhusu—unto the saintly persons; dharme—unto religious principles; mayi—unto Me, the Supreme Personality of Godhead; ca—and; vidvesah—envious; sah—such a person; vai—indeed; asu—very soon; vinasyati—is vanquished. TRANSLATION When one is envious of the demigods, who represent the Supreme Personality of Godhead, of the Vedas, which give all knowledge, of the cows, brahmanas, Vaisnavas and religious principles, and ultimately of Me, the Supreme Personality of Godhead, he and his civilization will be vanquished without delay. SB7.4.28 TEXT 28 nirvairaya prasantaya sva-sutaya mahatmane prahradaya yada druhyed dhanisye ’pi varorjitam SYNONYMS nirvairaya—who is without enemies; prasantaya—very sober and peaceful; sva-sutaya—unto his own son; maha-atmane—who is a great devotee; prahradaya—Prahlada Maharaja; yada—when; druhyet—will commit violence; hanisye—I shall kill; api—although; vara-urjitam—blessed by the boons of Lord Brahma. TRANSLATION When Hiranyakasipu teases the great devotee Prahlada, his own son, who is peaceful and sober and who has no enemy, I shall kill Hiranyakasipu immediately, despite the benedictions of Brahma. PURPORT Of all sinful activities, an offense to a pure devotee, or Vaisnava, is the most severe. An offense at the lotus feet of a Vaisnava is so disastrous that Sri Caitanya Mahaprabhu has compared it to a mad elephant that enters a garden and causes great havoc by uprooting many plants and trees. If one is an offender at the lotus feet of a brahmana or Vaisnava, his offenses uproot all his auspicious activities. One should therefore very carefully guard against committing vaisnava-aparadha, or offenses at the lotus feet of a Vaisnava. Here the Lord clearly says that although Hiranyakasipu had received benedictions from Lord Brahma, these benedictions would be null and void as soon as he committed an offense at the lotus feet of Prahlada Maharaja, his own son. A Vaisnava like Prahlada Maharaja is described herein as nirvaira, having no enemies. Elsewhere in Srimad-Bhagavatam (3.25.21) it is said, ajata-satravah santah sadhavah sadhu-bhusanah: a devotee has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. A devotee does not create enmity with anyone, but if someone becomes his enemy, that person will be vanquished by the Supreme Personality of Godhead, despite whatever benedictions he may have received from other sources. Hiranyakasipu was certainly enjoying the fruitful results of his austerities, but here the Lord says that as soon as he committed an offense at the lotus feet of Prahlada Maharaja he would be ruined. One’s longevity, opulence, beauty, education and whatever else one may possess as a result of pious activities cannot protect one if one commits an offense at the lotus feet of a Vaisnava. Despite whatever one possesses, if one offends the lotus feet of a Vaisnava he will be vanquished. SB7.4.29 TEXT 29 sri-narada uvaca ity ukta loka-guruna tam pranamya divaukasah nyavartanta gatodvega menire casuram hatam SYNONYMS sri-naradah uvaca—the great saint Narada Muni said; iti—thus; uktah—addressed; loka-guruna—by the supreme spiritual master of everyone; tam—unto Him; pranamya—offering obeisances; divaukasah—all the demigods; nyavartanta—returned; gata-udvegah—relieved of all anxieties; menire—they considered; ca—also; asuram—the demon (Hiranyakasipu); hatam—killed. TRANSLATION The great saint Narada Muni continued: When the Supreme Personality of Godhead, the spiritual master of everyone, thus reassured all the demigods living in the heavenly planets, they offered their respectful obeisances unto Him and returned, confident that the demon Hiranyakasipu was now practically dead. PURPORT The less intelligent men who are always busy worshiping the demigods should note that when the demigods are harassed by the demons, they approach the Supreme Personality of Godhead for relief. Since the demigods resort to the Supreme Personality of Godhead, why should the worshipers of the demigods not approach the Supreme Lord for whatever benefits they desire? Srimad-Bhagavatam (2.3.10) says: akamah sarva-kamo va “Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Krsna, the Supreme Personality of Godhead, by rendering transcendental loving service.” Whether one is a karmi, jnani or yogi, if one wants a particular benediction fulfilled, even if it be material, one should approach the Supreme Lord and pray to Him, for then it will be fulfilled. There is no need to approach any demigod separately for the fulfillment of any desire. SB7.4.30 TEXT 30 tasya daitya-pateh putras catvarah paramadbhutah prahrado ’bhun mahams tesam gunair mahad-upasakah SYNONYMS tasya—of him (Hiranyakasipu); daitya-pateh—the King of the Daityas; putrah—sons; catvarah—four; parama-adbhutah—very qualified and wonderful; prahradah—the one named Prahlada; abhut—was; mahan—the greatest; tesam—of all of them; gunaih—with transcendental qualities; mahat-upasakah—being an unalloyed devotee of the Supreme Personality of Godhead. TRANSLATION Hiranyakasipu had four wonderful, well-qualified sons, of whom the one named Prahlada was the best. Indeed, Prahlada was a reservoir of all transcendental qualities because he was an unalloyed devotee of the Personality of Godhead. PURPORT yasyasti bhaktir bhagavaty akincana “In one who has unflinching devotional faith in Krsna, all the good qualities of Krsna and the demigods are consistently manifest.” (Bhag. 5.18.12) Prahlada Maharaja is praised herein for having all good qualities because of worshiping the Supreme Personality of Godhead. Therefore, a pure devotee, who has no motives, has all good qualities, material and spiritual. If one is spiritually advanced, being a staunch, liberal devotee of the Lord, all good qualities are manifest in his body. On the other hand, harav abhaktasya kuto mahad-gunah: if one is not a devotee, even if he has some materially good qualities, they have no value. That is the verdict of the Vedas. SB7.4.31-32 TEXTS 31–32 brahmanyah sila-sampannah satya-sandho jitendriyah atmavat sarva-bhutanam eka-priya-suhrttamah dasavat sannataryanghrih pitrvad dina-vatsalah bhratrvat sadrse snigdho gurusv isvara-bhavanah vidyartha-rupa-janmadhyo mana-stambha-vivarjitah SYNONYMS brahmanyah—cultured as a good brahmana; sila-sampannah—possessing all good qualities; satya-sandhah—determined to understand the Absolute Truth; jita-indriyah—fully controlling the senses and mind; atma-vat—like the Supersoul; sarva-bhutanam—of all living entities; eka-priya—the one beloved; suhrt-tamah—the best friend; dasa-vat—like a menial servant; sannata—always obedient; arya-anghrih—at the lotus feet of great persons; pitr-vat—exactly like a father; dina-vatsalah—kind to the poor; bhratr-vat—exactly like a brother; sadrse—to his equals; snigdhah—very affectionate; gurusu—unto the spiritual masters; isvara-bhavanah—who considered exactly like the Supreme Personality of Godhead; vidya—education; artha—riches; rupa—beauty; janma—aristocracy or nobility; adhyah—endowed with; mana—pride; stambha—impudence; vivarjitah—completely free from. TRANSLATION [The qualities of Maharaja Prahlada, the son of Hiranyakasipu, are described herewith.] He was completely cultured as a qualified brahmana, having very good character and being determined to understand the Absolute Truth. He had full control of his senses and mind. Like the Supersoul, he was kind to every living entity and was the best friend of everyone. To respectable persons he acted exactly like a menial servant, to the poor he was like a father, to his equals he was attached like a sympathetic brother, and he considered his teachers, spiritual masters and older Godbrothers to be as good as the Supreme Personality of Godhead. He was completely free from unnatural pride that might have arisen from his good education, riches, beauty, aristocracy and so on. PURPORT These are some of the qualifications of a Vaisnava. A Vaisnava is automatically a brahmana because a Vaisnava has all the good qualities of a brahmana. samo damas tapah saucam “Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brahmanas work.” (Bg. 18.42) These qualities are manifest in the body of a Vaisnava. Therefore a perfect Vaisnava is also a perfect brahmana, as indicated here by the words brahmanyah sila-sampannah. A Vaisnava is always determined to understand the Absolute Truth, and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahlada Maharaja possessed all these qualities. A Vaisnava is always a well-wisher to everyone. The six Gosvamis, for example, are described in this way: dhiradhira jana-priyau. They were popular with both the gentle and the ruffians. A Vaisnava must be equal to everyone, regardless of one’s position. Atmavat: a Vaisnava should be like Paramatma. Isvarah sama-bhutanam hrd-dese ’rjuna tisthati. Paramatma does not hate anyone; indeed, He is in the heart of a brahmana, but he is also even in the heart of a pig. As the moon never refuses to distribute its pleasing rays even to the home of a candala, a Vaisnava never refuses to act for everyone’s welfare. Therefore a Vaisnava is always obedient to the spiritual master (arya). The word arya refers to one who is advanced in knowledge. One who is deficient in knowledge cannot be called arya. At the present, however, the word arya is used to refer to those who are godless. This is the unfortunate situation of Kali-yuga. The word guru refers to the spiritual master who initiates his disciple into advancement in the science of Krsna, or Krsna consciousness, as stated by Srila Visvanatha Cakravarti Thakura (sri-bhagavan-mantropadesake gurav ity arthah). SB7.4.33 TEXT 33 nodvigna-citto vyasanesu nihsprhah srutesu drstesu gunesv avastu-drk dantendriya-prana-sarira-dhih sada prasanta-kamo rahitasuro ’surah SYNONYMS na—not; udvigna—agitated; cittah—whose consciousness; vyasanesu—in dangerous conditions; nihsprhah—without desire; srutesu—in things heard of (especially elevation to heavenly planets because of pious activities); drstesu—as well as in temporal things seen; gunesu—the objects of sense gratification under the modes of material nature; avastu-drk—seeing as if insubstantial; danta—controlling; indriya—the senses; prana—the living force; sarira—the body; dhih—and intelligence; sada—always; prasanta—quieted; kamah—whose material desires; rahita—completely devoid of; asurah—demoniac nature; asurah—although born in a demoniac family. TRANSLATION Although Prahlada Maharaja was born in a family of asuras, he himself was not an asura but a great devotee of Lord Visnu. Unlike the other asuras, he was never envious of Vaisnavas. He was not agitated when put into danger, and he was neither directly nor indirectly interested in the fruitive activities described in the Vedas. Indeed, he considered everything material to be useless, and therefore he was completely devoid of material desires. He always controlled his senses and life air, and being of steady intelligence and determination, he subdued all lusty desires. PURPORT From this verse we discover that a man is not qualified or disqualified simply by birth. Prahlada Maharaja was an asura by birth, yet he possessed all the qualities of a perfect brahmana (brahmanyah sila-sampannah). Anyone can become a fully qualified brahmana under the direction of a spiritual master. Prahlada Maharaja provided a vivid example of how to think of the spiritual master and accept his directions calmly. SB7.4.34 TEXT 34 yasmin mahad-guna rajan grhyante kavibhir muhuh na te ’dhuna pidhiyante yatha bhagavatisvare SYNONYMS yasmin—in whom; mahat-gunah—exalted transcendental qualities; rajan—O King; grhyante—are glorified; kavibhih—by persons who are thoughtful and advanced in knowledge; muhuh—always; na—not; te—these; adhuna—today; pidhiyante—are obscured; yatha—just as; bhagavati—in the Supreme Personality of Godhead; isvare—the supreme controller. TRANSLATION O King, Prahlada Maharaja’s good qualities are still glorified by learned saints and Vaisnavas. As all good qualities are always found existing in the Supreme Personality of Godhead, they also exist forever in His devotee Prahlada Maharaja. PURPORT From authoritative scripture it is learned that Prahlada Maharaja still lives in Vaikunthaloka as well as within this material world on the planet Sutala. This transcendental quality of existing simultaneously in different places is another qualification of the Supreme Personality of Godhead. Goloka eva nivasaty akhilatma-bhutah: [Bs. 5.37] the Lord appears in the core of everyone’s heart, yet He exists on His own planet, Goloka Vrndavana. A devotee acquires qualities almost the same as those of the Lord because of unalloyed devotional service. Ordinary living beings cannot be so qualified, but a devotee can be qualified like the Supreme Personality of Godhead, not in full but partially. SB7.4.35 TEXT 35 yam sadhu-gatha-sadasi ripavo ’pi sura nrpa pratimanam prakurvanti kim utanye bhavadrsah SYNONYMS yam—whom; sadhu-gatha-sadasi—in an assembly where saintly persons gather or exalted characteristics are discussed; ripavah—persons who were supposed to have been Prahlada Maharaja’s enemies (even such a devotee as Prahlada Maharaja had enemies, including even his own father); api—even; surah—the demigods (the demigods are enemies of the demons, and since Prahlada Maharaja was born in a family of demons, the demigods should have been his enemies); nrpa—O King Yudhisthira; pratimanam—a substantial example of the best among the devotees; prakurvanti—they make; kim uta—what to speak of; anye—others; bhavadrsah—exalted personalities such as yourself. TRANSLATION In any assembly where there are discourses about saints and devotees, O King Yudhisthira, even the enemies of the demons, namely the demigods, what to speak of you, would cite Prahlada Maharaja as an example of a great devotee. SB7.4.36 TEXT 36 gunair alam asankhyeyair mahatmyam tasya sucyate vasudeve bhagavati yasya naisargiki ratih SYNONYMS gunaih—with spiritual qualities; alam—what need; asankhyeyaih—which are innumerable; mahatmyam—the greatness; tasya—of him (Prahlada Maharaja); sucyate—is indicated; vasudeve—to Lord Krsna, the son of Vasudeva; bhagavati—the Supreme Personality of Godhead; yasya—of whom; naisargiki—natural; ratih—attachment. TRANSLATION Who could list the innumerable transcendental qualities of Prahlada Maharaja? He had unflinching faith in Vasudeva, Lord Krsna [the son of Vasudeva], and unalloyed devotion to Him. His attachment to Lord Krsna was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahatma]. PURPORT In his prayers to the ten incarnations, Jayadeva Gosvami says, kesava dhrta-narahari-rupa jaya jagad-isa hare. Prahlada Maharaja was a devotee of Lord Nrsimha, who is Kesava, Krsna Himself. Therefore when this verse says vasudeve bhagavati, one should understand that Prahlada Maharaja’s attachment for Nrsimhadeva was attachment for Krsna, Vasudeva, the son of Vasudeva. Prahlada Maharaja, therefore, is described as a great mahatma. As the Lord Himself confirms in Bhagavad-gita (7.19): bahunam janmanam ante “After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” A great devotee of Krsna, the son of Vasudeva, is a great soul very rarely to be found. Prahlada Maharaja’s attachment for Krsna will be explained in the next verse. Krsna-graha-grhitatma. Prahlada Maharaja’s heart was always filled with thoughts of Krsna. Therefore Prahlada Maharaja is the ideal devotee in Krsna consciousness. SB7.4.37 TEXT 37 nyasta-kridanako balo jadavat tan-manastaya krsna-graha-grhitatma na veda jagad idrsam SYNONYMS nyasta—having given up; kridanakah—all sportive activities or tendencies for childhood play; balah—a boy; jada-vat—as if dull, without activities; tat-manastaya—by being fully absorbed in Krsna; krsna-graha—by Krsna, who is like a strong influence (like a graha, or planetary influence); grhita-atma—whose mind was fully attracted; na—not; veda—understood; jagat—the entire material world; idrsam—like this. TRANSLATION From the very beginning of his childhood, Prahlada Maharaja was uninterested in childish playthings. Indeed, he gave them up altogether and remained silent and dull, being fully absorbed in Krsna consciousness. Since his mind was always affected by Krsna consciousness, he could not understand how the world goes on being fully absorbed in the activities of sense gratification. PURPORT Prahlada Maharaja is the vivid example of a great person fully absorbed in Krsna consciousness. In Caitanya-caritamrta (Madhya 8.274) it is said: sthavara-jangama dekhe, na dekhe tara murti A fully Krsna conscious person, although situated in this material world, does not see anything but Krsna, anywhere and everywhere. This is the sign of a maha-bhagavata. The maha-bhagavata sees Krsna everywhere because of his attitude of pure love for Krsna. As confirmed in the Brahma-samhita (5.38): premanjana-cchurita-bhakti-vilocanena “I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Syamasundara, situated within the heart of the devotee.” An exalted devotee, or mahatma, who is rarely to be seen, remains fully conscious of Krsna and constantly sees the Lord within the core of his heart. It is sometimes said that when one is influenced by evil stars like Saturn, Rahu or Ketu, he cannot make advancement in any prospective activity. In just the opposite way, Prahlada Maharaja was influenced by Krsna, the supreme planet, and thus he could not think of the material world and live without Krsna consciousness. That is the sign of a maha-bhagavata. Even if one is an enemy of Krsna, a maha-bhagavata sees him to be also engaged in Krsna’s service. Another crude example is that everything appears yellow to the jaundiced eye. Similarly, to a maha-bhagavata, everyone but himself appears to be engaged in Krsna’s service. Prahlada Maharaja is the approved maha-bhagavata, the supreme devotee. In the previous verse it was stated that he had natural attachment (naisargiki ratih). The symptoms of such natural attachment for Krsna are described in this verse. Although Prahlada Maharaja was only a boy, he had no interest in playing. As stated in Srimad-Bhagavatam (11.2.42), viraktir anyatra ca: the symptom of perfect Krsna consciousness is that one loses interest in all material activities. For a small boy to give up playing is impossible, but Prahlada Maharaja, being situated in first-class devotional service, was always absorbed in a trance of Krsna consciousness. Just as a materialistic person is always absorbed in thoughts of material gain, a maha-bhagavata like Prahlada Maharaja is always absorbed in thoughts of Krsna. SB7.4.38 TEXT 38 asinah paryatann asnan sayanah prapiban bruvan nanusandhatta etani govinda-parirambhitah SYNONYMS asinah—while sitting; paryatan—while walking; asnan—while eating; sayanah—while lying down; prapiban—while drinking; bruvan—while talking; na—not; anusandhatte—knew; etani—all these activities; govinda—by the Supreme Personality of Godhead, who enlivens the senses; parirambhitah—being embraced. TRANSLATION Prahlada Maharaja was always absorbed in thought of Krsna. Thus, being always embraced by the Lord, he did not know how his bodily necessities, such as sitting, walking, eating, lying down, drinking and talking, were being automatically performed. PURPORT A small child, while being cared for by his mother, does not know how the needs of the body for eating, sleeping, lying down, passing water and evacuating are being fulfilled. He is simply satisfied to be on the lap of his mother. Similarly, Prahlada Maharaja was exactly like a small child, being cared for by Govinda. The necessary activities of his body were performed without his knowledge. As a father and mother care for their child, Govinda cared for Prahlada Maharaja, who remained always absorbed in thoughts of Govinda. This is Krsna consciousness. Prahlada Maharaja is the vivid example of perfection in Krsna consciousness. SB7.4.39 TEXT 39 kvacid rudati vaikuntha- cinta-sabala-cetanah kvacid dhasati tac-cinta- hlada udgayati kvacit SYNONYMS kvacit—sometimes; rudati—cries; vaikuntha-cinta—by thoughts of Krsna; sabala-cetanah—whose mind was bewildered; kvacit—sometimes; hasati—laughs; tat-cinta—by thoughts of Him; ahladah—being jubilant; udgayati—chants very loudly; kvacit—sometimes. TRANSLATION Because of advancement in Krsna consciousness, he sometimes cried, sometimes laughed, sometimes expressed jubilation and sometimes sang loudly. PURPORT This verse further clarifies the comparison of a devotee to a child. If a mother leaves her small child in his bed or cradle and goes away to attend to some family duties, the child immediately understands that his mother has gone away, and therefore he cries. But as soon as the mother returns and cares for the child, the child laughs and becomes jubilant. Similarly, Prahlada Maharaja, being always absorbed in thoughts of Krsna, sometimes felt separation, thinking, “Where is Krsna?” This is explained by Sri Caitanya Mahaprabhu. Sunyayitam jagat sarvam govinda-virahena me. When an exalted devotee feels that Krsna is invisible, having gone away, he cries in separation, and sometimes, when he sees that Krsna has returned to care for him, he laughs, just as a child sometimes laughs upon understanding that his mother is taking care of him. These symptoms are called bhava. In The Nectar of Devotion, various bhavas, ecstatic conditions of a devotee, are fully described. These bhavas are visible in the activities of a perfect devotee. SB7.4.40 TEXT 40 nadati kvacid utkantho vilajjo nrtyati kvacit kvacit tad-bhavana-yuktas tanmayo ’nucakara ha SYNONYMS nadati—exclaims loudly (addressing the Lord, “O Krsna”); kvacit—sometimes; utkanthah—being anxious; vilajjah—without shame; nrtyati—he dances; kvacit—sometimes; kvacit—sometimes; tat-bhavana—with thoughts of Krsna; yuktah—being absorbed; tat-mayah—thinking as if he had become Krsna; anucakara—imitated; ha—indeed. TRANSLATION Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Maharaja would loudly call in full anxiety. He sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of Krsna, he felt oneness and imitated the pastimes of the Lord. PURPORT Prahlada Maharaja sometimes felt that the Lord was far away from him and therefore called Him loudly. When he saw that the Lord was before him, he was fully jubilant. Sometimes, thinking himself one with the Supreme, he imitated the Lord’s pastimes, and in separation from the Lord he would sometimes show symptoms of madness. These feelings of a devotee would not be appreciated by impersonalists. One must go further and further into spiritual understanding. The first realization is impersonal Brahman, but one must go still further to realize Paramatma and eventually the Supreme Personality of Godhead, who is worshiped by the transcendental feelings of a devotee in a relationship of santa, dasya, sakhya, vatsalya or madhurya. Here the feelings of Prahlada Maharaja were in the mellow of vatsalya, filial love and affection. As a child cries when left by his mother, when Prahlada Maharaja felt that the Lord was away from him he began to cry (nadati). Again, a devotee like Prahlada sometimes sees that the Lord is coming from a long distance to pacify him, like a mother responding to a child, saying, “My dear child, do not cry. I am coming.” Then the devotee, without being ashamed due to his surroundings and circumstances, begins to dance, thinking, “Here is my Lord! My Lord is coming!” Thus the devotee, in full ecstasy, sometimes imitates the pastimes of the Lord, just as the cowherd boys used to imitate the behavior of the jungle animals. However, he does not actually become the Lord. Prahlada Maharaja achieved the spiritual ecstasies described herein by his advancement in spiritual understanding. SB7.4.41 TEXT 41 kvacid utpulakas tusnim aste samsparsa-nirvrtah aspanda-pranayananda- salilamiliteksanah SYNONYMS kvacit—sometimes; utpulakah—with the hairs of his body standing on end; tusnim—completely silent; aste—remains; samsparsa-nirvrtah—feeling great joy by contact with the Lord; aspanda—steady; pranaya-ananda—due to transcendental bliss from a relationship of love; salila—filled with tears; amilita—half-closed; iksanah—whose eyes. TRANSLATION Sometimes, feeling the touch of the Lord’s lotus hands, he became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes because of his love for the Lord. PURPORT When a devotee feels separation from the Lord, he becomes eager to see where the Lord is, and sometimes when he feels pangs of separation, tears flow incessantly from his half-closed eyes. As stated by Sri Caitanya Mahaprabhu in His Siksastaka, yugayitam nimesena caksusa pravrsayitam. The words caksusa pravrsayitam refer to tears falling incessantly from the devotee’s eyes. These symptoms, which appear in pure devotional ecstasy, were visible in the body of Prahlada Maharaja. SB7.4.42 TEXT 42 sa uttama-sloka-padaravindayor nisevayakincana-sanga-labdhaya tanvan param nirvrtim atmano muhur duhsanga-dinasya manah samam vyadhat SYNONYMS sah—he (Prahlada Maharaja); uttama-sloka-pada-aravindayoh—to the lotus feet of the Supreme Personality of Godhead, who is worshiped by transcendental prayers; nisevaya—by constant service; akincana—of devotees who have nothing to do with the material world; sanga—in the association; labdhaya—obtained; tanvan—expanding; param—highest; nirvrtim—bliss; atmanah—of the spirit soul; muhuh—constantly; duhsanga-dinasya—of a person poor in spiritual understanding due to bad association; manah—the mind; samam—peaceful; vyadhat—made. TRANSLATION Because of his association with perfect, unalloyed devotees who had nothing to do with anything material, Prahlada Maharaja constantly engaged in the service of the Lord’s lotus feet. By seeing his bodily features when he was in perfect ecstasy, persons very poor in spiritual understanding became purified. In other words, Prahlada Maharaja bestowed upon them transcendental bliss. PURPORT Apparently Prahlada Maharaja was placed in circumstances in which he was always tortured by his father. In such material conditions, one cannot have an undisturbed mind, but since bhakti is unconditional (ahaituky apratihata), Prahlada Maharaja was never disturbed by the chastisements of Hiranyakasipu. On the contrary, the bodily symptoms of his ecstatic love for the Supreme Personality of Godhead turned the minds of his friends, who had also been born in atheistic families. Instead of being disturbed by the torments of his father, Prahlada influenced these friends and cleansed their minds. A devotee is never contaminated by material conditions, but persons subjected to material conditions can become spiritually advanced and blissful upon seeing the behavior of a pure devotee. SB7.4.43 TEXT 43 tasmin maha-bhagavate maha-bhage mahatmani hiranyakasipu rajann akarod agham atmaje SYNONYMS tasmin—unto him; maha-bhagavate—an exalted devotee of the Lord; maha-bhage—most fortunate; maha-atmani—whose mind was very broad; hiranyakasipuh—the demon Hiranyakasipu; rajan—O King; akarot—performed; agham—very great sin; atma-je—to his own son. TRANSLATION My dear King Yudhisthira, the demon Hiranyakasipu tormented this exalted, fortunate devotee, although Prahlada was his own son. PURPORT When a demon like Hiranyakasipu, despite his elevated position due to severe austerities, begins to tease a devotee, he begins falling down, and the results of his austerities dwindle. One who oppresses a pure devotee loses all the results of his austerities, penances and pious activities. Since Hiranyakasipu was now inclined to chastise his most exalted devotee son, Prahlada Maharaja, his opulences began dwindling. SB7.4.44 TEXT 44 sri-yudhisthira uvaca devarsa etad icchamo veditum tava suvrata yad atmajaya suddhaya pitadat sadhave hy agham SYNONYMS sri-yudhisthirah uvaca—Maharaja Yudhisthira inquired; deva-rse—O best saintly person among the demigods; etat—this; icchamah—we wish; veditum—to know; tava—from you; su-vrata—having the determination for spiritual advancement; yat—because; atma-jaya—unto his own son; suddhaya—who was pure and exalted; pita—the father, Hiranyakasipu; adat—gave; sadhave—a great saint; hi—indeed; agham—trouble. TRANSLATION Maharaja Yudhisthira said: O best of the saints among the demigods, O best of spiritual leaders, how did Hiranyakasipu give so much trouble to Prahlada Maharaja, the pure and exalted saint, although Prahlada was his own son? I wish to know about this subject from you. PURPORT To know about the Supreme Personality of Godhead and the characteristics of His pure devotee, one must inquire from authorities like Devarsi Narada. One cannot inquire about transcendental subject matters from a layman. As stated in Srimad-Bhagavatam (3.25.25), satam prasangan mama virya-samvido bhavanti hrt-karna-rasayanah kathah: only by association with devotees can one authoritatively understand the position of the Lord and His devotees. A devotee like Narada Muni is addressed as suvrata. Su means “good,” and vrata means “vow.” Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad. One cannot understand anything spiritual from a materialistic scholar puffed up with academic knowledge. As stated in Bhagavad-gita (18.55), bhaktya mam abhijanati: one must try to understand Krsna by devotional service and from a devotee. Therefore Yudhisthira Maharaja was quite right in wanting to learn further about Prahlada Maharaja from Sri Narada Muni. SB7.4.45 TEXT 45 putran vipratikulan svan pitarah putra-vatsalah upalabhante siksartham naivagham aparo yatha SYNONYMS putran—sons; vipratikulan—who act against the will of the father; svan—their own; pitarah—fathers; putra-vatsalah—being very affectionate to the children; upalabhante—chastise; siksa-artham—to teach them lessons; na—not; eva—indeed; agham—punishment; aparah—an enemy; yatha—like. TRANSLATION A father and mother are always affectionate to their children. When the children are disobedient the parents chastise them, not due to enmity but only for the child’s instruction and welfare. How did Hiranyakasipu, the father of Prahlada Maharaja, chastise such a noble son? This is what I am eager to know. SB7.4.46 TEXT 46 kim utanuvasan sadhums tadrsan guru-devatan etat kautuhalam brahmann asmakam vidhama prabho pituh putraya yad dveso maranaya prayojitah SYNONYMS kim uta—much less; anuvasan—to obedient and perfect sons; sadhun—great devotees; tadrsan—of that sort; guru-devatan—honoring the father as the Supreme Personality of Godhead; etat—this; kautuhalam—doubt; brahman—O brahmana; asmakam—of us; vidhama—dissipate; prabho—O my lord; pituh—of the father; putraya—unto the son; yat—which; dvesah—envy; maranaya—for killing; prayojitah—applied. TRANSLATION Maharaja Yudhisthira further inquired: How was it possible for a father to be so violent toward an exalted son who was obedient, well-behaved and respectful to his father? O brahmana, O master, I have never heard of such a contradiction as an affectionate father’s punishing his noble son with the intention of killing him. Kindly dissipate our doubts in this regard. PURPORT In the history of human society, an affectionate father is rarely found to chastise a noble and devoted son. Therefore Maharaja Yudhisthira wanted Narada Muni to dissipate his doubt. Thus end the Bhaktivedanta purports of the Seventh Canto, Fourth Chapter, of the Srimad-Bhagavatam, entitled, “Hiranyakasipu Terrorizes the Universe.”
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta purusam param
sarvair gunais tatra samasate surah
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah
sarvatra haya nija ista-deva-sphurti
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami