38 verses
Nārada said: Thus requested, Brahmā, pleased with Hiraṇyakaśipu's austerities, granted his wishes which were difficult to grant.
Brahmā said: O dear Hiraṇyakaśipu! Although these benedictions which you have requested are difficult to obtain, I shall grant you those rare boons.
Though those boons are rarely attained, I will grant those difficult boons, if you can tolerate them. Difficult means that though he would attain those boons, they would still not be attained.
Then Lord Brahmā, whose mercy is infallible, who is worshiped by the best of the demons and praised by the devatās, departed.
The demon Hiraṇyakaśipu, having thus been blessed by Brahmā and having acquired a golden body, on remembering the death of his brother, continued his hatred of Viṣṇu.
siddha-cāraṇa-vidyādhrān ṛṣīn pitṛ-patīn manūn yakṣa-rakṣaḥ-piśāceśān preta-bhūta-patīn api
sarva-sattva-patīñ jitvā
vaśam ānīya viśva-jit
jahāra loka-pālānāṁ
sthānāni saha tejasā
The great demon Hiraṇyakaśipu conquered all directions and all the planets in the three worlds. After conquering the devatās, demons, human beings, the Gandharvas, the bird descendents of Garuòa, the great serpents, the Siddhas, Cāraṇas and Vidyādharas, the sages, the leaders of the Pitṛs, the Manus, the Yakṣas, the Rākṣasas, the leaders of the Piśācas, the leaders of the ghosts and the leaders of all living beings and bringing them under control, he stole the places of the devatās and their powers.
Garuòāḥ means birds which were of Garuòas species.
Hiraṇyakaśipu, possessing all wealth, began residing in the heavenly palace of Indra, the abode of the wealth of the three worlds, which was built by Viśvakarmā and endowed with beautiful celestial gardens.
yatra citra-vitānāni padmarāgāsanāni ca payaḥ-phena-nibhāḥ śayyā muktādāma-paricchadāḥ
kūjadbhir nūpurair devyaḥ
śabda-yantya itas tataḥ
ratna-sthalīṣu paśyanti
sudatīḥ sundaraṁ mukham
tasmin mahendra-bhavane mahā-balo
mahā-manā nirjita-loka eka-rāṭ
reme 'bhivandyāḍghri-yugaḥ surādibhiḥ
pratāpitair ūrjita-caṇòa-śāsanaḥ
The steps of King Indra's residence were made of coral, the floors were bedecked with emeralds, the walls were of crystal, and the lines of columns were made of cats eye stone. There were colorful canopies, seats bedecked with rubies, and the beds as white as foam decorated with pearls. The ladies of the palace, with beautiful teeth, walking here and there in the palace with ankle bells tinkling, would look at their beautiful faces reflected in the gems. His feet were worshipped by the afflicted devatās. Ruling with severity, the sole ruler, having conquered all planets, powerful, proud Hiraṇyakaśipu, enjoyed in the palace.
O King! Being the abode of austerity, yoga, physical and sensual strength, intoxicated with strong smelling liquor, with rolling, red eyes, Hiraṇyakaśipu was worshipped with offerings by all the devatās except for Brahmā, Viṣṇu and Śiva,
He was worshipped by devatās, who brought gifts, but by not Brahmā, Viṣṇu or Śiva. Though he was fixed in adharma like King Vena, in his kingdom the lands gave products without cultivation. However, that was out of fear, because they would be immediately killed if they did not do so. Vena did not have such power. Thus he was turned to ashes by Bhṛgu and other sages. Hiraṇyakaśipu however took the powers of Bhṛgu and others in the beginning.
O Mahārāja Yudhiṣṭhira! The two Gandharvas Viśvāvasu and Tumburu, I myself the Gandharvas, Vidyādharas, Apsaras, Siddhas and sages all offered prayers to him, fixed on Indras throne by his strength.
Being worshiped by sacrifices offered with abundant gifts by those who followed the principles of varṇāśrama, Hiraṇyakaśipu, by his power, accepted the sacrificial offerings for himself.
The planet earth, which consists of seven islands, delivered food grains without being plowed, just as the cows supplied abundant milk,1 and the antariṣka delivered various wondrous products.
The oceans of salt water, wine, ghee, sugar cane juice, yogurt, milk and sweet water, and rivers as well, delivered quantities of jewels on their waves.
Tat-patnyaḥ means the rivers. The various oceans are described.
The mountains with their valleys became the playground of Hiraṇyakaśipu. The trees yielded fruits of all seasons. He alone performed the functions of all the devatās.
Ākṛiòam means places for enjoying.
In spite of controlling all directions and enjoying pleasing objects as much as possible, Hiraṇyakaśipu, the one rule, with uncontrolled senses, was still dissatisfied.
Proud of his wealth and transgressing the rules of the scriptures, Hiraṇyakaśipu, subjected to the Kumāras curse, thus passed a long time.
Everyone, including the rulers of the various planets, becoming distressed by his severe punishment and without shelter anywhere, approached the Supreme Lord. .
iti te saṁyatātmānaḥ samāhita-dhiyo 'malāḥ upatasthur hṛṣīkeśaṁ vinidrā vāyu-bhojanāḥ
We offer respects to the direction in which the peaceful, pure Lord, Paramātmā, who is unattached to the material world, exists, and from which one does not return. Without sleep, with fully controlled minds and purified intelligence, and living on only their breath, the devatās began worshiping Hṛṣīkeśa, master of the senses.
We offer respects to the direction where the Lord exists. Because the demon has control of all places, we cannot go any holy place (where the Lord resides) and worship him. This is the indication. Or another meaning is We offer respects to the excellent place, where the Lord exists. All other excellent places have been conquered by the demon. Amara-koṣa says that kāṣthā means excellent place and direction.
Then a voice without form, like the rumbling of a cloud, resounded in all directions, driving away the fear of the devotees.
jñātam etasya daurātmyaṁ daiteyāpasadasya yat tasya śāntiṁ kariṣyāmi kālaṁ tāvat pratīkṣata
O best of the devatās! Do not fear! I wish all good fortune to you all. Seeing me will give the highest benefit to all beings. I shall stop the evil actions of the demon, which are known to me, but wait for the time when I will appear.
Mad-darśanam indicates Until you see me coming from the pillar, you will suffer.
When a person shows hatred to the devatās, Vedas, cows, brāhmaṇas, devotees, dharma, and me, he will be vanquished without delay.
When Hiraṇyakaśipu afflicts the great devotee Prahlāda, his own son, who is peaceful and without enemies, I shall kill Hiraṇyakaśipu immediately, despite the benedictions of Brahmā.
He has become strong by the blessing of Brahmā. Afflicting the devatās for a long time, he has not been destroyed. I tolerate everything, but not violence to my devotee.
Nārada said: Addressed in this way by the guru of the worlds, the devatās, offering their respects, returned to their places. Relieved, they considered that the demon had been killed.
Of Hiraṇyakaśipus four wonderful sons, Prahlāda, a devotee of the Lord, was the best in terms of qualities.
dāsavat sannatāryāḍghriḥ pitṛvad dīna-vatsalaḥ bhrātṛvat sadṛśe snigdho guruṣv īśvara-bhāvanaḥ vidyārtha-rūpa-janmāòhyo māna-stambha-vivarjitaḥ
He was devoted to spiritual knowledge, endowed with a good nature, true to his promise, in control of his senses, the friend of all beings like Paramātmā, surrendered to the feet of the wise like a servant, kind to the suffering like a father, affectionate to equals like a brother, respectful to guru as the Lord, endowed with knowledge, wealth, beauty, and good birth, and free of pride and unsubmissiveness.
Sannatāryāḍghriḥ means that he was completely submissive to the feet of the wise. Guru is the plural to show respect. It means that he treated the guru who gave Vaiṣṇava mantra as the Lord.
His mind was not agitated by calamities. He was without desire on hearing or seeing sense objects. He saw the world as unsubstantial. He controlled his senses, life airs, body and intelligence. Desire was always subdued. Though born in a family of demons, he did not have the nature of a demon.
He has devoid of demonic qualities, such as envy.
O King! Prahlāda's good qualities are glorified by the wise. Just as all good qualities are always found in the Supreme Lord, they also exist even now without covering in Prahlāda.
The great qualities of Lord such as forbearance and inscrutability are spiritual, and situated in him naturally. Those qualities are glorified by persons with discrimination (kavibhiḥ). These qualities are not fixed in the jīva, but are found in persons related to the Lord. Those qualities are perceived by the wise mans purified senses starting with the mind. That is the meaning of saying that the qualities are glorified by the wise. Those qualities are explained to be eternal: these qualities have not been covered even now. Till this time they exist, uncovered by time or karma. Though all this time has passed, Prahlāda remains with those qualities, in Sutala, Vaikuṇṭha or Mahāvaikuṇṭha. That is the meaning.
O King! In devotees discourses, the enemies of the demons, namely the devatās, what to speak of person like you, would cite Prahlāda as an example of a great devotee.
Pratimānam means an example. In praising a devotee they would say, This devotee is equal to Prahlāda.
Who could list the innumerable qualities of Prahlāda Mahārāja! It is accurately said that his greatness was his natural attraction for Vāsudeva.
The number of qualities cannot be counted. Thus who can say enough? Who else could be so excellent? Let others have good qualities, but the cause of Prahlādas qualities was something else. What was that? They speak well of his greatness. What was that greatness? He had natural attraction for Vāsudeva. Or another meaning is The greatness of Prahlāda who had natural attraction for Vāsudeva can only be slightly indicated since it is impossible to define fully. The next verse says kṛṣṇa-graha-gṛhītātmā: he was as if haunted by Kṛṣṇa. Some say Vāsudeva means Nṛsiṁḥa. Others say Vāsudeva refers to Kṛṣṇa because in Prahlādas prayers in the Viṣṇu Purāṇa it is said āvirbabhūva bhagavān pītāmbaradharo hariḥ: the Lord wearing yellow cloth appeared. The next verse mentions Kṛṣṇa also: kṛṣṇa-graha-gṛhītātma. And also it is said later govinda-parirambhitaḥ: Prahlāda was embraced by Govinda. (SB 7.4.38) Others say that Prahlāda first had attraction for Vāsudeva and then later for Nṛsiṁha (when he appeared). It is mentioned in this verse that he had a natural attraction for Vāsudeva. His attraction did not develop by sādhana over many births as is the case with others.
Prahlāda as a boy was uninterested in playing. Because his mind was fully captivated by Kṛṣṇa, he acted as if dull. He did not understand this material world.
His natural attraction is described in six verses. Though a boy, he gave up childish play. He was like a dull-witted person since his mind was always concentrated on Kṛṣṇa, which was not common to others. His mind was not attracted to Kṛṣṇa like other devotees. His mind was completely overcome by Kṛṣṇa, who was like an object of greed. Thus he did not understand the world of material dealings. He understood only the world of Kṛṣṇa.
Thus, being always embraced by Govinda, he was not aware of his actions while sitting, walking, eating, lying down, drinking and talking
He did not know his sitting, walking, eating, sleeping, drinking or talking. Why? He was embraced by Govinda. Just as a one year old baby is constantly embraced on the lap of its mother or father, Prahlāda was embraced by the Lord while doing all his activities. Prahlāda and no one else saw the Lord.
His mind troubled because of absence of the Lord, he sometimes cried, and then laughed on seeing him again. Joyful on thinking of the Lords mercy, he sang loudly.
Just as child, not seeing the mother, cries when the mother puts him down on the ground to do household chores, Prahlāda, not seeing the Lord would think, Where has my Lord gone, giving me up? Thinking in that way, his mind became troubled (śabala-cetanaḥ) and he would cry. Rudati should be rodati. When the Lord would appear again the Lord would say, O Prahlāda! Child! Why are you crying, just by not seeing me for a moment? Then Prahlāda would laugh like a happy child seeing his mother who would embrace him after a long time. He would think, My Lord makes me happy by showing himself to me by his mercy. Thinking that, he would be joyful (tat-cintā-hlādaḥ).
Sometimes in great longing he would cry out, or would dance without shame. Sometimes, lost in thoughts of the Lord, identifying with the Lord, he would imitate the Lords pastimes.
When Prahlāda would see the Lord suddenly appear at a great distance, with intensified longing, the Lord would cry out. O Prahlāda! Dear child! Without seeing you, I get no satisfaction, since you alone are most dear to me. When the Lord would say this, Prahlāda in great bliss would become confused and dance without shame. Then when the Lord disappeared, out of great pain of separation, he would lose himself in deep thoughts of the Lord, and identifying himself as the Lord out of the strength of the vyabhicāri-bhāva of unmada (madness), he would imitate the pastimes of Rāma and Kṛṣṇa when they appeared in this world.
Sometimes with hair standing on end, he would remain silent, blissful because of the touch of the Lords hand. Without movement, he would remain with eyes half-closed, filled with tears of joy, expressing his affection for the Lord.
His hairs would sometimes stand on end. He would think Where shall I go? Where will I see the Lord? Sometimes out of grief of separation he would close his eyes. Suddenly he would see the Lord in his heart. By the touch of the Lords hand he would become blissful and his hairs would stand on end. He would not have any movements (aspanda). His half-closed eyes would be filled with tears of bliss, expressing his affection for the Lord.
Because of association with a devotee who had nothing to do with anything material, by engaging in the service of the Lord's lotus feet, he caused his bad associates to become absorbed in the Lord and made them experience the highest bliss.
How could Prahlāda have such steady bhakti in the bad of association of Hiraṇyakaśipu and others? By his association, his boyhood associates, who were also bad association, become successful. Why was there no danger of him having bad association? The minds of those who were bad association became śama. The Lord says śamo man-niṣṭhatā buddheḥ: absorbing the intelligence in me constitutes śama. (SB 11.19.36) The Prahlāda made others absorb their minds in the Lord.
O King Yudhiṣṭhira! The demon Hiraṇyakaśipu tormented this exalted, fortunate devotee, although Prahlāda was his own son.
Yudhiṣṭhira said: O best of the sages among the devatās, strict in vows! I wish to know why Hiraṇyakaśipu gave suffering to Prahlāda, the pure devotee, his own son.
The King asks in great astonishment what he asked at the end of the First Chapter (SB 7.1.48). Tava means from you. Agham means suffering.
A father and mother, affectionate to their children, chastise them when they are naughty in order to teach them, but do not make them suffer like an enemy would.
They do not give suffering like an enemy (aparaḥ) would.
What to speak of tormenting sons who honor their fathers, who are devotees and obedient! Please remove my doubt, that a father could have such hatred that he would try to kill his own son.
Anuvaśān means favorable. Kautūhalam means doubt. Please remove this doubtwhat hatred of a father would be so intense that he would kill his own son?
Thus ends the commentary on the Fourth Chapter of the Seventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Fourth Chapter describes how Hiraṇyakaśipu, in hatred of Viṣṇu, defeated the devatās, and also describes the qualities of Prahlāda which arose from his prema-bhakti. Hiraṇyakaśipor should be hiraṇyakaśipunā and tasya should be tasmai.