23 verses
Prahlāda said: The wise person should practice bhakti-yoga in his life from youth. Human birth is rare, transient but effective for bhakti.
One should perform bhakti by the methods which allow one to surrender to the lotus feet of the Lord, since the Lord is a dear lover, son, Brahman, master and friend of all beings.
How should one practice bhāgavata-dharma? One should perform it by the method which enables one to attain surrender to the lotus feet of Viṣṇu. Viṣṇu is described in order to indicate four different methods.
na karhicin mat-parāḥ śānta-rūpe
naḍkṣyanti no me 'nimiṣo leòhi hetiḥ
yeṣām ahaṁ priya ātmā sutaś ca
sakhā guruḥ suhṛdo daivam iṣṭam
The devotees in the spiritual world are deprived of any enjoyment. My wheel of time does not afflict those devotees, for whom I am a lover, the ātmā, son, friend, elder, companion or worshipable deity. SB 3.25.38
Thus, among the bhāvas of mādhurya (priya), śānta-rati (ātmā), dāsya (īsvara), or sakhya (suhṛt) one should surrender to the Lord by whichever bhāva one desires. Thus it is said that one should perform bhāgvatān dharmānone should perform these dharmas. This is an order for performance of rāga-bhakti. Prahlāda has also taught the fifth bhāva called vātsalya by taking another meaning in the word ātmā since ātmā can mean son (ones own).
Dear demons! Just as all beings attain distress without endeavor, they attain happiness of the senses in all species just by connection with a body.
Having attained a human form one should not endeavor for material happiness. Happiness and distress are the qualities of the body. Thus by attaining a body one attains both of these. Sarvatra means in animal and other bodies.
One should not endeavor for material happiness since it simply depletes ones life span. By that method one gains no benefit. One gains benefit from worshipping the lotus feet of Mukunda.
By that method (tathā) one does not gain benefit. One gains benefit from worshipping the lotus feet of Mukunda.
The skilful person, fearful of falling from his position, should endeavor for his benefit as long as he remains capable in the human form.
Hearing fearfully that one falls from ones position by not worshipping the Lord (sthānād bhraṣṭāḥ patanty adhaḥ, SB 11.5.3), one worships the Lord. That is the meaning of bhayam āśritaḥ. This is an injunction for vaidhi-bhakti. Puṣkalam means well nourished because of absence of old age and disease. Thus it indicates as long as one is capable of endeavoring.
Every human being has a duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely useless because at night he sleeps, covered by ignorance.
The way in which one wastes ones life is described.
For the first ten years one is in ignorance. From the age of ten to fifteen one engages in playing. One spends twenty years overcome by invalidity due to old age, and another twenty years incapable of doing anything.
Kṛiòataḥ means playing with other boys and girls.
The person, attached to family life and inattentive to his goal, wastes the remaining years in household life, bewildered by strong desires that cannot be fulfilled.
Śeṣam means the remaining life span.
What person with uncontrolled senses is able to free himself when, attached to the house, he is bound tightly by the strong ropes of affection?
Even though the person may realize that he should worship Kṛṣṇa, he is unable to do so. Therefore from the kaumāra age one should begin worshipping the Lord. One can perfect ones worship only by producing attachment to worship and by being unattached to anything else. There is no other method.
Who can give up the thirst for money which is dearer than the life airs, and for which the thief, servants and merchant risk their lives.
This verse illustrates the strength of material attachment. Wealth is dearer than the life airs. That is explained. Thieves risk their lives by entering the house of a wealthy man at night to steal. Servants of the king risk their lives, by going to war for the king. Merchants risk their lives by going to difficult places across the ocean.
putrān smaraṁs tā duhitèr hṛdayyā bhrātèn svasèr vā pitarau ca dīnau gṛhān manojñoru-paricchadāṁś ca vṛttīś ca kulyāḥ paśu-bhṛtya-vargān
tyajeta kośas-kṛd ivehamānaḥ
karmāṇi lobhād avitṛpta-kāmaḥ
aupasthya-jaihvaṁ bahu-manyamānaḥ
kathaṁ virajyeta duranta-mohaḥ
How can a person, remembering his private association with his affectionate wife and their pleasing conversations, give them up? Bound by affection to his children, attracted to their simple words, remembering his association with those children, remembering his sons, how can he give them up? How can he give up daughters who touch his heart, or brothers, sisters, dependent father and mother, houses with furniture, means of livelihood passed down in the family, domestic animals and servants? Just as silkworm builds a cocoon with no exit and thus perishes, the foolish person, acting out of lust, with unsatisfied desires, giving importance to the happiness of the genital and tongue, builds a trap with no escape. How can this person under great illusion become detached?
The strength of attachment to wife and sons is shown. Remembering association with his wife, how can a person give it up? Three verses are connected. Mantrān means conversations with beneficial instructions. Bound (sitaḥ) by affection for them, how can he can give up association with small children? How can he give up his daughters, touching his heart (hròayyaḥ) even if they live with their husbands? How can he give up the means of livelihood passed down in the family (vṛttīḥ kulyāh)? Just as the silkworm makes is cocoon without making a door to get out, and thus dies, so a person, giving great importance to happiness of the genital and tongue, performs actions and binds himself up with no escape.
Inattentive, he does not understand that his life span has dwindled away and his real goal has been destroyed in maintaining his family. Though always suffering the three miseries, because he enjoys with his family, he does not regret this.
He does not understand that his lifespan is dwindling and the goal of human life is lost. He is only aware of running out of cakes. However he does not regret this.
Since he is constantly absorbed in money, is attached to his family, and has unfulfilled desires, unable to control his senses, he steals, though he knows it is wrong to steal others money, since there are consequences now and after death.
Though he knows that after dying he will experience hell and in this life get punishment from the king, he still steals money.
O demons! Though he knows scripture, by maintaining his family he becomes incapable of understanding his own benefit. Absorbed in the concept self and other, he enters hell like a fool.
Though he knows scripture (vidvān api), he is incapable of contemplating about himself (svalokāya). Like a fool, he cannot consider, Who am I? What should I do?
tato vidūrāt parihṛtya daityā daityeṣu saḍgaṁ viṣayātmakeṣu upeta nārāyaṇam ādi-devaṁ sa mukta-saḍgair iṣito 'pavargaḥ
O demons! Since no one, at any time, in any place, being helpless, has been able to free himself from family life, this pet animal enjoyed by women who are chains causing rebirth in this world should completely reject the association of demons who are absorbed in material pleasure and surrender to Nārāyaṇa the Supreme Lord. Persons desiring liberation seek that Lord, who gives liberation.
Since no one, even knowing scripture, in any place or time, has been able to free himself from family life, one should surrender to Nārāyaṇa. He is the pet animal for pleasure (vihāra-kṛòa-mṛgaḥ) of women, who are chains which produce birth (yat nigaòaḥ visargaḥ). Instead of vihāra another version has vihāram. The word then modifies ātmānam. He cannot free himself, the object of enjoyment for women. The Lord is the cause of freedom from material bondage. Iṣitaḥ stands for iṣṭaḥ (sought).
O sons of demons! It takes no great endeavor to please the Lord since he is within all beings and since pleasing him is accomplished by many simple means.
It is not a great endeavor to please the Lord by service. One also pleases the family by service. One does not become fatigued in searching for him, since he resides in the heart (ātmatvāt). There is not fatigue in trying to please him, because this is accomplished by all methods (sarvataḥ siddhatvāt), by mental service or by offering physical objects, since the Lord is pleased just by the decision I will please the Lord. Or the Lord is pleased by just one of the devotional processes like hearing or chanting.
guṇeṣu guṇa-sāmye ca guṇa-vyatikare tathā eka eva paro hy ātmā bhagavān īśvaro 'vyayaḥ
pratyag-ātma-svarūpeṇa
dṛśya-rūpeṇa ca svayam
vyāpya-vyāpaka-nirdeśyo
hy anirdeśyo vikalpitaḥ
kevalānubhavānanda-
svarūpaḥ parameśvaraḥ
māyayāntarhitaiśvarya
īyate guṇa-sargayā
The unchanging Lord, Brahman, Paramātmā, and Bhagavān, different from prakṛti, is present in higher and lower beings from Brahmā to the plants, in all gross objects, in the gross elements, in the guṇas, in pradhāna, and in its transformations such as mahat-tattva. He is described as the pervader as Paramātmā and is known as the pervaded as the universe. Though he is beyond definition, he is realized by various types of worshippers. This Supreme Lord, though having a spiritual form of pure knowledge and bliss, is falsely seen as an entity without powers, because of māyā, which creates material sense objects for the jīva.
Not only is the Lord to be served within the heart, but he is present everywhere, and should be satisfied by giving him all respect. To teach this, two verses show how the Lord pervades everything. He is present in all excellent and inferior jīvas from Brahmā to the plants. He is present in non-living objects such as pots (bhautikeṣu vikareṣu), in the five gross elements (mahatsu bhūteṣu), in pradhāna (guṇa-samye), and in its transformations such as mahat-tattva (guṇa-vyatikare). He is different from prakṛti and its transformations. He is the one Lord called supreme Brahman (ekaḥ), Paramātmā (ātmā) and Bhagavān. The verb of the sentence is īyate in verse 23. He is without deterioration through all time (avyayaḥ).
If the Lord is like this, then let this be defined. He is the ātmā within all jīvas (pratyag-ātma), Paramātmā. He is the pervader in that form, and as the visible universe, he is pervaded. Thus he is specified as the pervader and the pervaded. But actually he cannot be specified. Though indefinable or invisible, by different worshippers he is manifested variously (vikalpitaḥ) as Brahman, Paramātmā and Bhagavān. Still he is one form, made of knowledge and bliss. Though he is manifest by the powers arising from his svarūpa everywhere, by his power of ignorance, māyā, he seems to be without power, since it is impossible for the jīva to see him. What is māyā? Māyā creates (sargayā) sense objects (guṇa) like sound which are realized by the senses. Thus sound and other sense objects are perceived, but not the Lord, since the jīvas vision for seeing the Lord is covered over by avidyā, a transformation of māyā. The Lord says:
daivī hy eṣā guṇa-mayī mama māyā duratyayā |
mām eva ye prapadyante māyām etāṁ taranti te ||
My māyā made of the guṇas, fit for jīvas pleasure, is hard to surpass, but those who surrender to me alone can cross over māyā. BG 7.14
Thus when māyā is overcome by bhakti to the Lord, the Lord becomes visible according to the degree of bhakti.
Give up you demonic mentality and show mercy and affection to all beings, by which attitudes the Lord will be pleased.
Since the Lord can be realized by bhakti, bhakti should be made steady, without obstacles, by showing mercy and friendship to all beings. Sauhṛdam also means affection. Because all beings are the śakti of the Lord, they are forms of the Lord, and my Lord also exists in his svarūpa within all these beings. Therefore I should show affection to them. Prahlāda thinks, If Bhakti-devi, by the mercy of guru and Vaiṣṇavas, accepts me, then the Lord will also be directly visible. By that compassion and affection (yayā), the Lord will be satisfied.
What cannot be attained if the unlimited original Lord is satisfied? Since we glorify and relish the lotus feet of the Lord, what is the need of dharma, artha and kāma which are achieved automatically by the transformations of the guṇas? What is the need of liberation?
If the Lord is satisfied, what is use of other goals of aspiration? They have no result. They are attained on their own (sva-siddhāḥ) in this world by transformation of the guṇas. What is the use of liberation (aguṇena)? We glorify excessively (upagāyatām) and serve (juṣām) the sweetness of the Lords lotus feet. The Lords feet are like lotuses with sweet fragrance and taste (sāram). The devotees are like bees, who by their nature do not desire other things.
I consider dharma, artha and kāma, knowledge of ātmā, knowledge of karma, argumentation, justice and various occupations to be part of the Vedas recommended for some people. But I consider that surrender to the Supreme Lord, who is ones friend, is recommended in the Vedas for the saintly people.
If dharma, artha and kāma are not the goals of human life, why have the two sons of Śukrācārya said these are prescribed in the Vedas? Knowledge of ātmā (īkṣā), knowledge of karma (trayī), argumentation and administering justice (naya-damau), and the various occupations (vārtā)all of these I consider to be stated in the Vedas (nigamasya). I do not criticize them, since they are approved for suitable persons. What is beneficial for the saintly (satyam) is surrender to the Supreme Lord, offering the self as the possession of the Lord. Śrīdhara Svāmī gives the following meaning. I consider that all of these goals are factually proclaimed in the Vedas concerned with the three guṇas (nigamasya). And the Vedas beyond the guṇas proclaim surrender to the Lord. The Lord says traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: O Arjuna, the Vedas deal with the three guṇas, but be transcendental to the three guṇas. (BG 2. 45)
Nārāyaṇa, the well-wisher and friend of all living entities, formerly explained this pure knowledge, difficult to understand, to Nārada. This knowledge can be understood by any full dedicated devotees with no material desire, who bath their bodies in the dust from the Lords lotus feet.
To give the boys faith, Prahlāda explains the guru sampradāya. If Nārada is the hearer, what hopes do low persons like us have to understand this? All those who bathe in the dust of the Lords lotus feet, who are dedicated devotees, can understand this, not just the most exalted devotees.
I received this pure knowledge, bhakti-yoga, along with realization, from Nārada Muni, who always sees the Lord.
bālasyāntaḥpura-sthasya mahat-saḍgo duranvayaḥ chindhi naḥ saṁśayaṁ saumya syāc ced visrambha-kāraṇam
The sons of the demons said: O Prahlāda! We and you do not know any teacher other than Ṣaṇòa and Amarka, the sons of Śukrācārya. They control us children. Therefore you cannot to see him. Remaining within the palace, it is very difficult for Nārada to come to see you. Dear friend, if we are to believe you, please destroy our doubt.
They ask concerning this subject. We do not know any teacher except these two. They are the controllers of children. You cannot free yourself from their hands and go to Nārada. And it is also impossible for you to go to see Nārada, since you remain within the palace.
Thus ends the commentary on the Sixth Chapter of the Seventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Sixth Chapter Prahlāda teaches the boys bhakti. Enlightened, they give up attachment to body and home.
At the end of the last chapter it was mentioned that Prahlāda was compassionate and friendly. What did he tell the boys? That is explained now. At kaumāra age one should practice dharmas.1 But in youth a person is unqualified for varṇāśrama-dharma. This is related to the Lord: hearing and chanting, in the land of Bhārata (iha). But a person will be successful starting during yauvana? The wise person (prajñaḥ) understands that perhaps he will die at the end of kaumāra age, and thus his life would be wasted. But why worry? In a future life one can practice bhakti. Birth as a human is rare. One attains human form by good fortune, and it is transient. Though you exist today, it is not certain you will exist tomorrow. How can bhakti be perfected in such a short time? Human birth is effective (arthadam). One sees that Khātvāḍga and others achieved success having bhakti for only a few moments.