rule


 

Canto 7

Mahāmantra 1

 

 

Chapter 1: The Supreme Lord is Equal unto Everyone

(1) The king said: 'How could the Supreme Lord, being loved as a friend, equally disposed towards all living beings, oh brahmin, in support of Indra kill the demons, as if He would be partial [see also B.G. 9: 29]? (2) Being of the highest bliss and free from the material modes, there is for Him absolutely no personal need to side with the enlightened community or fear and fight the demons. (3) Oh glorious one, can you please remove the great doubt that thus has risen in us concerning the qualities of Nārāyana?'

(4-5) The honorable rishi said: 'What an excellent question to ask, oh great King! Because of the wonderful activities of the Lord, that are sung by the leading souls of piety, the sages headed by Nārada, we see more and more the glories and devotion of His devotees. I will discuss with you all the topics relating to the Lord, but let me first offer my obeisances to Krishna's greatest sage [Vyāsadeva]. (6) Even though He is free from the modes, unborn and unmanifest, the Supreme Lord, transcendental to the material world, enters the material qualities of His illusory energy [in the form of the guna avatāras Brahmā, S'iva and Vishnu] and accepts obligations and responsibilities [compare B.G. 9: 11]. (7) The qualities of sattva, rajas and tamas belong to material nature and not to the spirit soul, oh King. For the spiritual self there is no question of their combined prominence or decay, the on and off [of the fickleness one has with material things]. (8) According to the time of their prevalence one with the mode of sattva [goodness] finds the devas and the rishis [the gods and sages], with the mode of rajas [passion] one encounters Asuras [the unenlightened ones] and with the mode of tamas [inertia] one is faced with Yakshas and Rākshasas [ghosts and demons, see also B.G. 14: 11-13]. (9) The way one knows fire as residing in other elements [like wood], the sages, the expert knowers, perceive the Supersoul as present within themselves and this [divine self] is not visible when one looks at all appearances in the outer world [see B.G. 10: 10]. (10) When He desires to create material bodies for the living entities, the Supreme One manifests them on the basis of His creative potency in the mode of passion. Desiring to engage in different bodies He is of the nature of goodness and when the Lord is about to put an end to it all He, in accordance with that quality [of destruction], engages the mode of ignorance [see B.G. 9: 10]. (11) Oh ruler of man, the true cause that is the male principle, the original unmanifest foundation of matter [pradhāna], is the [primal, expanding] movement of time [as the fourth dimension] which forms the shelter of the Lord [to meditate upon, see also B.G. 11: 32].  (12) Oh King, also being this [authentic notion of] Time, the Supreme Lord of name and fame increases, in the mode of goodness, the numbers of enlightened souls and is consequently, as the friend of the demigods, inimical to and destructive with the unenlightened souls [the materialists] who are ruled by passion and ignorance. (13) Concerning this [destruction/protection plan] in the past upon the request of King Yudhishthhira, the man without enemies, the following story was lovingly told by the great sage of enlightenment [Nārada] at the grand sacrifice. (14-15) The king, the son of Pāndu, after having seen how at the great offering called Rājasūya the King of Cedi [S'is'upāla] so wondrously had merged into the Supreme Personality of Vāsudeva, had as the ruler wonder-stricken at the sacrifice, before all the sages listening, asked Nārada who sat there the following question. (16) Yudhishthhira had said: 'Oh how wonderful, and for sure difficult to achieve for even the transcendentalists, is the attainment of S'is'upāla behaving so hostile towards Vāsudeva, the Supreme Absolute Truth. (17) We all would like to know how this could happen, oh sage; from insulting the Lord Vena was sent to hell by the brahmins. (18) That sinful son of Damaghosha fostered, from his earliest prattle to his last days, anger towards Govinda, just as did the evil-minded Dantavakra [his brother]. (19) No white leprosy [vitiligo] appeared on their tongues nor did they land in the darkness of hell because of their repeated offenses against Lord Vishnu, the Supreme Personality of Brahman [compare B.G. 10: 12]. (20) How could they for everyone to see, so easily find absorption [sāyujya-mukti] in the Supreme Lord whose supreme position is so hard to attain? (21) My intelligence concerning this matter is as fickle as a candle flickering in the wind. Please, oh man of all fortune, tell us more about the particular cause of this great wonder.'

(22) The son of Vyāsa said: 'After hearing the words of the king asking questions in the midst of the assembly, Nārada, the greatest among the sages, felt satisfied and addressed him about the topics. (23) S'rī Nārada said: 'This body, subject to insults, praise, honor and dishonor, is the product of a lack of discrimination between the primal state of material nature [pradhāna] and the supreme [position of the transcendental witness], oh King [see also B.G. 2: 14, 12: 18-19]. (24) Oh earthly ruler, because of this the living beings in this world suffer from the misconception of 'I' and 'mine', just as from the reproach and punishment associated with it. (25) Living with this false conception one thinks that the destruction of bodies is the same as the destruction of living beings. The misconception [including the reproach and the fear for punishment] is there not because of  [Him but  because of being without Him,] Him who is the beatitude of detachment and emancipation in person. How could there from His side, the side of the Soul of all, the Supreme One and Highest Control, be any question of violence [mentally and physically]? (26) Therefore, whether one is of a constant enmity, of devotion, of fear, of affection or of lusty desires, one must manage to stay connected and not care about anything else. (27) The absorption in Him [though] attained by someone in enmity might not be the same as the absorption attained by someone in devotional service, that is my definite opinion. (28-29) A larva checked by a bee in a comb may be filled with anxiety and resentment, but because of that bee attain the same form. Just the same one may [like S'is'upāla and Dantavakra] with Krishna, who as the Supreme Lord assumed a human form, [even] be freed from one's sins by constantly thinking of Him in enmity. (30) Moved by lust, hatred, fear, affection and devotion many, who united their mind in the Lord, consequently gave up on sin and thus attained their destination. (31) Oh King, the gopīs realized this by their lusty desires, Kamsa by his fear, S'is'upāla and other kings by their hatred, Krishna's family members by their kinship, You [Pāndavas] by your affection for Him and we through our bhakti. (32) Not to be someone like Vena, who could not adopt any of these five forms of respect in regard of the Original Person, one must fix one's mind on Krishna in one of these ways. (33) S'is'upāla and Dantavakra, the sons of your maternal aunt, oh Pāndava, were [incarnations of] the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins [the Kumāras] fell from grace.'

(34) S'rī Yudhishthhira said: 'Who pronounced that curse and what kind of curse was that? It is difficult to believe that such a thing might happen to a servant of the Lord. How can it be that those exclusively devoted to Him have to take another birth [see B.G. 4: 9 and 8: 16]? (35) Those who reside in Vaikunthha are not concerned with a material body, material senses or a material life. Please describe how they could be bound to a physical body.'

(36) S'rī Nārada said: 'One day it happened that the sons of Brahmā, Sanandana and the others [the Kumāras], traveling around the three worlds, arrived at the place where Vishnu resides. (37) When they [Jaya and Vijaya] saw them approaching who, despite being born before the ancients of the universe [see 1.3: 6], looked like boys of five or six years old, the two guards thought they were naked children and denied them access. (38) And so they full of anger cursed them: 'Oh, you two unworthy souls, residing at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, oh fools, you will soon hereafter be born from the womb of an unenlightened mother [see 3.17].' (39) Thus being cursed to fall down from their abode the merciful sages also said to them: 'May it be so that after three births you turn back to your abode.'

(40) The two were thereafter born as the sons of Diti and by the Daityas and Dānavas honored as Hiranyakas'ipu, the older brother and Hiranyāksha, the younger one. (41) Hiranyakas'ipu was killed by the Lord appearing in the form of a lion [Lord Nrisimhadeva] and Hiranyāksha was killed by Him when He in the form of a boar had appeared to uplift the world [Lord Varāha, see 3.18-19]. (42) Hiranyakas'ipu, desirous to kill his son Prahlāda, the beloved devotee of Kes'ava, tried different ways of torture to cause his death. (43) But, since his son was protected by the power of the Supreme Lord, Him, the Soul in all living beings who is peaceful and equal towards all, he, with all the might he displayed, could not kill him. (44) Next the two demons, with the names of Rāvana and Kumbhakarna, took their birth from Kes'inī as the sons of Vis'ravā and caused a lot of trouble to all the people. (45) In order to relieve the two of the curse, thereupon Rāmacandra manifested Himself and killed them. You will hear about the exploits of Rāma [see 9: 10 & 11] from the mouth of Mārkandeya, my best. (46) In their third birth the two were born in this world as kshatriya sons [as S'is'upāla and Dantavakra] to your aunt. They are now freed from the curse by Krishna who destroyed their sins with His cakra. (47) The gate keepers of Vishnu, by meditating in a bond of intense hatred, managed to get near Hari again and find absorption in the essence of the infallible Lord.'

(48) S'rī Yudhishthhira said: 'How could there [with Hiranyakas'ipu] be such a hatred for that great soul, his own son? Please tell me, oh supreme sage, how Prahlāda managed to develop such an attachment to Acyuta [the Infallible Lord].'

 

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Third revised edition, loaded December 24, 2018.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The king said: 'How could the Supreme Lord, being loved as a friend, equally disposed towards all living beings, oh brahmin, in support of Indra kill the demons, as if He would be partial [see also B.G. 9: 29]?
The king said: 'How could the Supreme Lord beloved as an equal friend towards all living beings, o brahmin, in support of Indra kill the demons as if He were partial Himself [see also B.G. 9: 29]? (Vedabase)

 

Text 2

Being of the highest bliss and free from the material modes, there is for Him absolutely no personal need to side with the enlightened community or fear and fight the demons.

Being of the highest bliss there is certainly no need for Him to side personally with the enlightened community and not being of any material mode, is it for certain not in His nature to fear or compete with the ones of darkness. (Vedabase)

 

Text 3

Oh glorious one, can you please remove the great doubt that thus has risen in us concerning the qualities of Nārāyana?'

Thus, o glorious one, is in consideration of the qualities of Nārāyana, the magnitude of the doubt that rose with us; could you please dispel it?' (Vedabase)

 

Text 4-5

The honorable rishi said: 'What an excellent question to ask, oh great King! Because of the wonderful activities of the Lord, that are sung by the leading souls of piety, the sages headed by Nārada, we see more and more the glories and devotion of His devotees. I will discuss with you all the topics relating to the Lord, but let me first offer my obeisances to Krishna's greatest sage [Vyāsadeva].

The honorable rishi said: 'What an excellent question to ask o great King! From the wonderful activities of the Lord, sung by the foremost of piety, the sages headed by Nārada, are there more and more the glories and the devotion of His devotees. I will discuss all the relating topics of the Lord with you, but let me first pay homage to the great sage of Krishna [Vyāsa]. (Vedabase)

 

Text 6

Even though He is free from the modes, unborn and unmanifest, the Supreme Lord, transcendental to the material world, enters the material qualities of His illusory energy [in the form of the guna avatāras Brahmā, S'iva and Vishnu] and accepts obligations and responsibilities [compare B.G. 9: 11].

Although above the modes, surely unborn and unmanifest, does the Supreme Lord transcendental to the material world by His own potency enter the material qualities accepting obligations and responsibilities [compare B.G. 9: 11]. (Vedabase)

 

Text 7

The qualities of sattva, rajas and tamas belong to material nature and not to the spirit soul, oh King. For the spiritual self there is no question of their combined prominence or decay, the on and off [of the fickleness one has with material things].

The sattva, rajas and tamas to that belong to the material of nature and not to the quality of the spirit soul, o King, to the spiritual self there is not the on and off [one normally has with material things]. (Vedabase)

 

Text 8

According to the time of their prevalence one with the mode of sattva [goodness] finds the devas and the rishis [the gods and sages], with the mode of rajas [passion] one encounters Asuras [the unenlightened ones] and with the mode of tamas [inertia] one is faced with Yakshas and Rākshasas [ghosts and demons, see also B.G. 14: 11-13].

According their particular time does one when sattva [goodness] dominates find the devas and the rishis [the gods and sages], with the prominence of rajas [passion] has one the Asuras [the unenlightened] and with tamas [inertia] finds one the Yakshas and Rākshasas [the ghosts and the demons, see also B.G. 14: 11-13]. (Vedabase)

 

Text 9

The way one knows fire as residing in other elements [like wood], the sages, the expert knowers, perceive the Supersoul as present within themselves and this [divine self] is not visible when one looks at all appearances in the outer world [see B.G. 10: 10].

To the elements of light and such that appear with the differently embodied can the ones who know from the Supersoul within distinguish who of them are of discrimination and who not [see B.G. 10: 10]. (Vedabase)

 

Text 10

When He desires to create material bodies for the living entities, the Supreme One manifests them on the basis of His creative potency in the mode of passion. Desiring to engage in different bodies He is of the nature of goodness and when the Lord is about to put an end to it all He, in accordance with that quality [of destruction], engages the mode of ignorance [see B.G. 9: 10].

When desiring to create material bodies for the living entities manifests the Supreme, He dominating in His own creation, the mode of passion; desiring to act in different forms is He in the mode of goodness and when the Controller is about to round it all up gives He as such rise to the mode of ignorance [see: B.G. 9: 10]. (Vedabase)


Text 11

Oh ruler of man, the true cause that is the male principle, the original unmanifest foundation of matter [pradhāna], is the [primal, expanding] movement of time [as the fourth dimension] which forms the shelter of the Lord [to meditate upon, see also B.G. 11: 32].

O ruler of man, the true Creator, Controller in Person of the matter and Shelter for the beings is the Time that by its movements conditions [see also B.G 11: 32]. (Vedabase)

 

Text 12

Oh King, also being this [authentic notion of] Time, the Supreme Lord of name and fame increases, in the mode of goodness, the numbers of enlightened souls and is consequently, as the friend of the demigods, inimical to and destructive with the unenlightened souls [the materialists] who are ruled by passion and ignorance.

It is but with this Time that the Supreme Lord His glories are widespread, o King, by which to sattva the certainty of the numbers of gods is furthered and hence with those who are covered by rajas and tamas the inimical is found whereto He, as the friend of the enlightened, destroys the unenlightened.  (Vedabase)


Text 13

Concerning this [destruction/protection plan] in the past upon the request of King Yudhishthhira, the man without enemies, the following story was lovingly told by the great sage of enlightenment [Nārada] at the grand sacrifice.

To this was earlier with great joy at the great sacrifice of Yudhishthhira upon his request by the Rishi of Enlightenment [Nārada] recounted the following story. (Vedabase)

 

Text 14-15

The king, the son of Pāndu, after having seen how at the great offering called Rājasūya the King of Cedi [S'is'upāla] so wondrously had merged into the Supreme Personality of Vāsudeva, had as the ruler wonder-stricken at the sacrifice, before all the sages listening, asked Nārada who sat there the following question.

The king, the son of Pāndu, after having seen how at the great offering called Rājasūya the King of Cedi [S'is'upāla] so wondrously had merged with the Supreme Personality of Vāsudeva, had as the ruler being struck with wonder at the sacrifice asked the following from Nārada who sat there with the sages listening. (Vedabase)

 

Text 16

Yudhishthhira had said: 'Oh how wonderful, and for sure difficult to achieve for even the transcendentalists, is the attainment of S'is'upāla behaving so hostile towards Vāsudeva, the Supreme Absolute Truth.

Yudhishthhira had said: 'Oh how wonderful and for sure difficult to attain for even the transcendentalists is the attainment of the impudent S'is'upāla to Vāsudeva, the Supreme Absolute Truth.  (Vedabase)
 
Text 17

We all would like to know how this could happen, oh sage; from insulting the Lord Vena was sent to hell by the brahmins.

We all long to know how this could happen, o sage, how from insulting the Lord [he could merge while] Vena [for his offense] was thrown in hell by the brahmins. (Vedabase)

 

Text 18

That sinful son of Damaghosha fostered, from his earliest prattle to his last days, anger towards Govinda, just as did the evil-minded Dantavakra [his brother].

That sinful son of Damaghosha fostered from his earliest prattle to his last days anger towards Govinda, just as did the evil-minded Dantavakra [his brother]. (Vedabase)

 

Text 19

No white leprosy appeared on their tongues nor did they land in the darkness of hell because of their repeated offenses against Lord Vishnu, the Supreme Personality of Brahman [compare B.G. 10: 12].

Of both their repeated offenses against Lord Vishnu, the Supreme Personality of Brahman [compare B.G. 10: 12], didn't any white leprosy appear on their tongues nor landed they in the darkness of hell. (Vedabase)

 

Text 20

How could they for everyone to see, so easily find absorption [sāyujya-mukti] in the Supreme Lord whose supreme position is so hard to attain?

How could they for everyone to see, so easily find absorption [sāyujya-mukti] in the Supreme Lord whose nature is so hard to attain? (Vedabase)

 

Text 21

My intelligence concerning this matter is as fickle as a candle flickering in the wind. Please, oh man of all fortune, tell us more about the particular cause of this great wonder.'

In this matter is my intelligence as fickle as a candle flickering in the wind, please o man of all knowledge, tell us here now about the particular cause of this great wonder.' (Vedabase)

 

Text 22

The son of Vyāsa said: 'After hearing the words of the king asking questions in the midst of the assembly, Nārada, the greatest among the sages, felt satisfied and addressed him about the topics.

The son of Vyāsa said: 'After hearing the words of the king questioning him on the tale in the midst of the assembly, did Nārada the greatest of sages, being satisfied, address him.  (Vedabase)

 

Text 23

S'rī Nārada said: 'This body, subject to insults, praise, honor and dishonor, is the product of a lack of discrimination between the primal state of material nature [pradhāna] and the supreme [position of the transcendental witness] oh King [see also B.G. 2: 14, 12: 18-19].

S'rī Nārada said: 'In order to experience insults, praise, honor and dishonor without discrimination has the Supreme of the Primary Nature [pradhāna] created this vehicle of time, o King [see also B.G. 2: 14, 12: 18-19]. (Vedabase)

 

Text 24

Oh earthly ruler, because of this the living beings in this world suffer from the misconception of 'I' and 'mine', just as from the reproach and punishment associated with it.

Suffering from the false notion of being this body is there thus the 'I' and 'mine' to which there is the rod of punishment, o earthly ruler. (Vedabase)


Text 25

Living with this false conception one thinks that the destruction of bodies is the same as the destruction of living beings. The misconception [including the reproach and the fear for punishment] is there not because of  [Him but  because of being without Him,] Him who is the beatitude of detachment and emancipation in person. How could there from His side, the side of the Soul of all, the Supreme One and Highest Control, be any question of violence [mentally and physically]?

Bound in this false conception appears the annihilation of bodies to be the same as the annihilation of living beings; not being of Him as the one without a second is one of the false notion, but how can there any harm be done by Him, the Soul of all, the Supreme One and Highest Control? (Vedabase)


Text 26

Therefore, whether one is of a constant enmity, of devotion, of fear, of affection or of lusty desires, one must manage to stay connected and not care about anything else.

Therefore, whether one is of constant enmity, of devotion, of fear, of affection or of lusty desires, should one, being of whatever way, concentrate oneself [on the Lord] and not look for something else. (Vedabase)

 

Text 27

The absorption in Him [though] attained by someone in enmity might not be the same as the absorption attained by someone in devotional service, that is my definite opinion.

A person will in [a single-minded] constant enmity not attain the like of being absorbed one finds in being unified in devotion, that is my definite opinion. (Vedabase)

 

Text 28-29

A larva checked by a bee in a comb may be filled with anxiety and resentment, but because of that bee attain the same form. Just the same one may [like S'is'upāla and Dantavakra] with Krishna, who as the Supreme Lord assumed a human form, [even] be freed from one's sins by constantly thinking of Him in enmity.

A larva checked by a bee in a niche may be filled with anxiety and resentment, but of that bee it attains the same form; the same way may one with Krishna, who as the Supreme Lord out of His own appeared as a man, be filled with obstinacy towards the Supreme, but when one has found purification of one's sins, attains one by the constant thought of Him. (Vedabase)

 

Text 30

Moved by lust, hatred, fear, affection and devotion many, who united their mind in the Lord, consequently gave up on sin and thus attained their destination.

Of in lust, hatred, fear, affection and devotion having a mind absorbed in the Supreme have many given up the sin and by that attained the path of liberation. (Vedabase)

 

Text 31

Oh King, the gopīs realized this by their lusty desires, Kamsa by his fear, S'is'upāla and other kings by their hatred, Krishna's family members by their kinship, You [Pāndavas] by your affection for Him and we through our bhakti.

The gopīs with their lusty desires, Kamsa out of fear, S'is'upāla and others out of hatred, many Kings out of kinship, Krishna's family out of affection and you and us through bhakti did so o King. (Vedabase)

 

Text 32

Not to be someone like Vena, who could not adopt any of these five forms of respect in regard of the Original Person, one must fix one's mind on Krishna in one of these ways.

Not to be someone like Vena, who couldn't adopt one of these five forms of respect in regard of the Original Person, must one then fix one's mind on Krishna in any of these ways. (Vedabase)

 

Text 33

S'is'upāla and Dantavakra, the sons of your maternal aunt, oh Pāndava, were [incarnations of] the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins [the Kumāras] fell from grace.'

The sons of your mother's sister, S'is'upāla and Dantavakra, o Pāndava, were the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins fell away from the feet.' (Vedabase)

 

Text 34

S'rī Yudhishthhira said: 'Who pronounced that curse and what kind of curse was that? It is difficult to believe that such a thing might happen to a servant of the Lord. How can it be that those exclusively devoted to Him have to take another birth [see B.G. 4: 9 and 8: 16]?

S'rī Yudhishthhira said: 'Who did that and what kind of curse was used; a servant of the Lord thus overcome seems an incredible thing to me, how can those exclusively devoted to Him take birth again [see B.G. 4: 9 and 8: 16]? (Vedabase)

 

Text 35

Those who reside in Vaikunthha are not concerned with a material body, material senses or a material life. Please describe how they could be bound to a physical body.'

Those who reside in Vaikunthha are not concerned with a material body, material senses or a material life, please describe how they then could be bound to a physical body.' (Vedabase)

 

Text 36

S'rī Nārada said: 'One day it happened that the sons of Brahmā, Sanandana and the others [the Kumāras], traveling around the three worlds, arrived at the place where Vishnu resides.

S'rī Nārada said: 'Once happened the sons of Brahmā, Sanandana and the others, who traveled around the three worlds, to arrive at that place. (Vedabase)

 

Text 37

When they [Jaya and Vijaya] saw them approaching who, despite being born before the ancients of the universe [see 1.3: 6], looked like boys of five or six years old, the two guards thought they were naked children and denied them access.

Approaching like boys of five or six year old, even though they were born before the ancients of the universe [see 1.3: 6], denied the two guards them access thinking they were naked children.  (Vedabase)

 

Text 38

And so they full of anger cursed them: 'Oh, you two unworthy souls, residing at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, o fools, you will soon hereafter be born from the womb of an unenlightened mother [see 3.17].'

And so they were full of anger cursed by them: 'O, you two undeserving ones, at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, o fools, will you soon hereafter be born from an unenlightened womb [see 3.17]. (Vedabase)

 

Text 39

Thus being cursed to fall down from their abode the merciful sages also said to them: 'May it be so that after three births you turn back to your abode.'

Thus being cursed to fall down from their abode heard they from the merciful sages: 'May it be so that after three births you return again to your abode.' (Vedabase)

 

Text 40

The two were thereafter born as the sons of Diti and by the Daityas and Dānavas honored as Hiranyakas'ipu, the older brother and Hiranyāksha, the younger one.

The two were thereafter born as the sons of Diti and worshiped by all the Daityas and Dānavas as Hiranyakas'ipu the older one and Hiranyāksha the younger brother. (Vedabase)

 

Text 41

Hiranyakas'ipu was killed by the Lord appearing in the form of a lion [Lord Nrisimhadeva] and Hiranyāksha was killed by Him when He in the form of a boar had appeared to uplift the world [Lord Varāha, see 3.18-19].

Hiranyakas'ipu was killed by the Lord appearing in the form of a lion [Lord Nrisimhadeva] and Hiranyāksha was killed by Him when He in the form of a boar had appeared to uplift the world [Lord Varāha, see 3.18-19]. (Vedabase)

 

Text 42

Hiranyakas'ipu, desirous to kill his son Prahlāda, the beloved devotee of Kes'ava, tried different ways of torture to cause his death.

Hiranyakas'ipu desirous to kill his son Prahlāda, the beloved devotee of Kes'ava, enacted various ways of torture to cause his death. (Vedabase)

 

Text 43

But, since his son was protected by the power of the Supreme Lord, Him, the Soul in all living beings who is peaceful and equal towards all, he, with all the might he displayed, could not kill him.

Since his son was protected by the power of the Supreme Lord, the Soul of mercy and equality towards all, could he, with all the might he displayed, not kill him though. (Vedabase)

 

Text 44

Next the two demons, with the names of Rāvana and Kumbhakarna, took their birth from Kes'inī as the sons of Vis'ravā and caused a lot of trouble to all the people.

Next were the two demons as Rāvana and Kumbhakarna born from Kes'inī as the sons of Vis'ravā, and were they the cause of a lot of misery for all the people. (Vedabase)

 

Text 45

In order to relieve the two of the curse, thereupon Rāmacandra manifested Himself and killed them. You will hear about the exploits of Rāma [see 9: 10 & 11] from the mouth of Mārkandeya, my best.

In order to relieve the two from the curse, manifested thereupon Rāmacandra Himself to kill them, but you better hear about the exploits of Rāma [see 9: 10 & 11] from the lips of Mārkandeya, my best. (Vedabase)

 

Text 46

In their third birth the two were born in this world as kshatriya sons [as S'is'upāla and Dantavakra] to your aunt. They are now freed from the curse by Krishna who destroyed their sins with His cakra.

The two in their third birth were [as S'is'upāla and Dantavakra] born in this world as kshatriya sons to your mother's sister and are now freed from the curse with their sins destroyed by Krishna's cakra. (Vedabase)

 

Text 47

The gate keepers of Vishnu by meditating in a bond of intense hatred managed to get near Hari again and find absorption in the essence of the infallible Lord.'

By meditation in a bond of acute hatred getting near to Him managed the gate keepers of Vishnu again to find absorption into the essence of the infallible Lord.' (Vedabase)

 

Text 48

S'rī Yudhishthhira said: 'How could there [with Hiranyakas'ipu] be such a hatred for that great soul, his own son? Please tell me, oh supreme sage, how Prahlāda managed to develop such an attachment to Acyuta [the Infallible Lord].'

S'rī Yudhishthhira said: 'How could there [with Hiranyakas'ipu] be such a hatred for his own son, that great soul, please tell me o exalted one how Prahlāda got that close to Acyuta [the Infallible Lord]. (Vedabase)

 

 

 

 

 

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                License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The image of Yudhishthhira talking to Nārada is from the Kalyana Kalpataru 1959. Source.
Production:
Filognostic Association of The Order of Time


  

 

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