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2024-04-25, 3:59 AM |
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Chapter
9: Prahlâda
Propitiates
Lord
Nrisimhadeva
with
Prayers
(1) Nârada Muni said [to Yudhishthhira]:
'None of the Suras led by Brahmâ and S'iva, could step forward
because He, boiling with anger, was most difficult
to approach. (2) The
Goddess of Fortune personally by the
demigods being urged to do so could, after seeing Him so huge and
wonderful as no one had ever seen or heard before, not move in His
direction because she was very afraid. (3) Then
Lord Brahmâ
prompted Prahlâda who stood close by: 'My dear son, can you
please approach the Lord and propitiate Him? He is very angry because
of what your father did.'
(4) 'Surely' he said and even though he was only a small boy oh
King, the
great devotee slowly, step by step, approached Him
and prostrated himself with
folded hands offering prayers. (5) The
godhead was by him, such a
little boy fallen at His lotus feet, greatly moved and filled with mercy He raised His lotus
hand, placed it on his
head and dispelled the fear for
the snake of time from all minds
[present there]. (6) Because of
that touch he was cleansed from all evil. And immediately in this
association with the Supersoul, with His lotus feet, his heart melted
being captured in
bliss. With Him in his heart tears welled in his eyes and symptoms of ecstasy manifested all over
his body. (7) One-pointed of mind being greatly
concentrated and with an out of love faltering voice, he in the full
surrender of his heart and mind began to offer prayers to the Lord.
(8) S'rî Prahlâda said:
'All the Suras
headed by Brahmâ, all the saints and others perfect in the mode
of
goodness, being one-pointed in their determination were despite of
their qualities as yet not able
to please You with their streams
of
words. How
can it be that He, this Lord, would be pleased with my words? I was born an Asura. (9)
I think that riches, a good birth, a nice body, penance, Vedic
knowledge, prowess, energy, influence, strength, diligence,
intelligence and mystical power will not satisfy at all. The spirit is pleased by bhakti, just like the
Supreme Lord was pleased by Gajendra [the elephant]. (10) A
scholar who
endowed with these twelve characteristics [see also*] does not care about the lotus feet of
Him from whose navel the lotus sprouted, I consider not as blessed as a
man of low birth who dedicates his mind, words, wealth, life and everything he does to Him. For he purifies his
family, community or even his entire race that way, unlike someone who
is too much of the mind. (11) Whatever
the
respect
an
ignorant
person
pays
to
the
innerly
always
satisfied
Supreme
Lord,
is
by Him
gracefully accepted not so much for His own benefit, as for the benefit
of the devoted person in question, just as the reflection in a mirror
is there for the glory of
one's own face. (12) I
will therefore free from that
notion of being unfit in full surrender to the
Lord, to the best of my ability and insight, focus on His glory,
however low-born I am. When one in ignorance has entered this world,
the
best way to find purification is to describe and sing His glory [see also B.G. 18:
55]. (13) All
the ones who follow Your instructions like Brahmâ and the other
demigods, are naturally always situated in goodness, but we [the
Asuras] oh Lord are not like that and are always filled with
fear. And so one says that
the incarnations of Your lordship in this material world are there to
promote the happiness of the soul and the honor and glory of Your
protection and prosperity. (14) Therefore
please
give
up
Your
anger
about
the
Asura
You
have
killed
today.
Even
the
saints are
happy when a scorpion or snake is killed. The truth is that all the
worlds are happy about what happened and that all their inhabitants
wish to remember
Your form as the one that drove away their fear. (15) I
myself am not afraid, oh Invincible One, of Your fearsome mouth,
tongue,
flashing eyes and frowning face, Your strong ferocious teeth or garland
of intestines and bloody manes, Your pointed ears, Your roar that even
scares the elephants or the nails that pierced the enemy. (16) But I
do fear oh Merciful
Father of
Care, that
intolerable, ugly repetition of birth and death, to be thrown into the
miserable condition of having to live among predator-minded
people and
to be bound to the actions and reactions of karma oh Insurmountable
One. When do You pleased with me, call me to the base of Your feet that
constitute the refuge
in this ocean of matter? (17)
Because of taking birth one is in one's pleasurable or not that pleasurable existence of being
united with the world separated [from You] and burned by the fire of lamentation, irrespective the body one resides in.
Moreover one
suffers just as well by the remedies against this misery of taking the
body for the real self. I, oh Greatest Being, am wandering around in
this existence. Please tell me how to be of service in Your yoga. (18) I will that way, from constantly hearing the
narrations handed down in
succession about Your pastimes
as the well-wisher and Supreme Godhead
oh Lord Nrisimha, easily cross over [this ocean of matter] and be free
from being contaminated by the modes of nature. In association with the
liberated souls I will find liberation from all the misery with Your
two feet as my home. (19) All the things that You [personally] do not
care about but which are cherished by those who are locked up in a
physical body, only have the appearance of a remedy: the
parentage that is the shelter for a little child oh Nrisimha, the
medicine for a
patient, the boat for a person drowning in the ocean or the measures
taken for a person suffering from a certain material condition oh
Almighty One, [all constitute
but a temporary solution]. (20) Whatever
situation
it
may
concern, whatever
seems to be
the reason, whatever time it might be, by whatever agent and relating
to whatever agent, caused by whatever agent or for the sake of whatever
agent, whatever the way of something or of whatever nature
something
might be, is certainly all but another form of the Supreme Reality.
Stated
differently: in nature one finds because of all kinds of changes a
specific form of separateness, but whatever form it may concern, it is
always a manifestation of Your Lordship's energy. (21) The
illusory of matter
creates a mind
that constitutes the source of difficult to control fruitive actions
[or karma]. These actions are conditioned by the Time that agitates the
modes of nature and is respected [in a certain way] by the person. Thus
being defeated by the alluring but deluding material energy one is
tied to the sixteen spokes [of the senses
of action and perception, the elements and the mind] of the wheel of
rebirth, oh Unborn One. Whoever can get out of this by anything else
but Your way [see also B.G. 9:
25]? (22) You
are that one
element of Time to the tender mercy of which the soul eternally is left
being defeated by the modes of Your rule. I here present as a form of
material energy who in all his forsaking and appearing is subjected to
Your cyclic control, am powerless oh Lord and Master. I am crushed
under the
wheel with the sixteen spokes. Please help me, this soul of surrender,
to get out of this oh Almighty One.
(23) Oh
Almighty One, I have seen how people in general desire the longevity, opulence and glory of the pious leaders of heaven. But our
father wishing this all [for himself] was simply by the provoked
laughter of Your expansion [as Nrisimha] in the blink of an eye pulled
down by You and completely vanquished. (24) Therefore
I
do
not
covet
to
live
as
long
as Lord Brahmâ or be rich and mighty. I know where all this
foolish blessing of the senses of the embodied being leads to. I have
no desire to be closed down by You who are so powerful as the Master of
Time. Please take me to the side of Your servants. (25) How
can one in this body that
is a
host to so many diseases be blessed with things that sound good but are
like a mirage in the desert? Despite of knowing this very well the
people try to put out the fire of desire with difficult to obtain
little
drops of honey [temporary happiness], but they do not get out of it.
(26) What
is my position now? How
can I surpass the fact of being born from a family far removed from the enlightened state into the darkness of a body that is moved by
passion? The
lotus hand of Your causeless mercy that You offered me on my head as a
token of grace, would not even be available to Lord Brahmâ, to
Lord
S'iva or the Goddess of Fortune! (27) From
the side of Your Lordship as the friend of the entire world there can
be no question of discriminating
between higher and lower born living beings. Nevertheless there is of
You, depending the service, like with a desire tree, the benediction
reserved for the ones who serve You, whether they are of a higher level
or not [see also 2.3:
10 and B.G. 4:
33, 9:
25]. (28) The
common man who in his material existence runs after the objects of his
desire fell into a blind well
full of snakes. I, who by bad
association just like such a
person fell into
that condition, was by the Sura sage [Nârada] oh Supreme
Lord, taken into confidence and lead to the truth of the soul. How
could I ever give up on the service of
Your pure devotee? (29) Oh
Unlimited
One, by saving my life and killing my father I consider the words
spoken by Your servant the rishi as true. For You have proven
Yourself when my father with evil intentions took up his sword and
said: 'Let that controller other than me
save you now that I am going to sever your head.'
(30) 'This
universe
all around us constitutes the Oneness of You
alone. You exist separately of this universe that has a beginning, a middle and an end
that You created
by means of the three modes
of nature. Those primal qualities give shape to Your external potency.
Everything making up that diversity owes its regulation to You who
entered it Yourself [See also B.G. 9:
4]. (31) Oh Lord You are
there as the entire universe
or else
as the One separate from it; You are the cause ànd the effect.
The
distinction between the material energy of Your creation and You as
being another Self is a mistaken notion. The
substance of something is equal to the substance of the form in which
it appears; that what constitutes You is equal to that what the
manifstation of the creation that is maintained and annihilated
consists
of, just like it is with the tree and its seed and the earth and her
seasons. (32) With
You
retracting
this
universe within Yourself, You experience, within
the ocean being immersed
in Yourself, the spiritual state of bliss while You seem to be doing
nothing. But with You in the
uniting of Your consciousness having closed Your eyes You also have
imbibed the sleep.
Without keeping material sleep and the modes of nature You are then
engaged in the union of the highest state of consciousness [turîya,
or
the
fourth
state]. (33) Having
awakened from Your slumber on the
bed of Ananta in the causal ocean, the great lotus of all the worlds appeared from Your navel
like a banana tree does from its seed. That cosmic body of Yours,
this universe agitated by the Time factor, is Your way [in
the
form
of
the
modes
and
their
divinities]
of dealing with the
material affair [with prakriti].
(34)
He of the knowledge [Brahmâ]
who generated from that lotus could not discern anyone else, since Your
Lordship, as the seed, had expanded into himself. He then dove into the
water for a hundred demigod years, not understanding that
a
seed
once
having
fructified
oh
my
Lord,
can
no
longer
be perceived [see 3.8]. (35) He
being born from nothing
but
himself, was greatly astonished to find himself upon that lotus. After
a long time by severe austerities being purified he then found
You oh
Controller, who very subtly, like an aroma in the earth, are spread
throughout
all of the sentient being that is so obsessed with all kinds of desires. (36) Lord
Brahmâ thus achieved transcendental
bliss, for he
saw in one combined view the
Supreme Personality being
endowed with all kinds of
ornaments, weapons and signs, who with
thousands
of
faces,
feet,
heads,
hands,
thighs,
noses,
ears
and
eyes
demonstrated His full potency. (37) Accepting
the
head
of
a
horse
in
an
incarnation,
You
killed
two
very powerful
demons named Madhu and
Kaitabha who represented the
modes of passion and ignorance. Next You delivered the s'ruti [the
four Vedas] to Lord Brahmâ
because of which one honors Your most appreciated form [called
Hayagrîva] as an embodiment of pure goodness [see also 5.18: 18
and B.G. 4: 7]. (38) This
way
according to the yuga in
question
appearing
in
different
incarnations
as
a
human
being, a saint, a god or an aquatic, You protect all the worlds.
Sometimes in defense of the dharma You kill the troublemakers of this
world
oh Supreme Personality, but because You in Kali-yuga operate under
cover [channa] You, being spoken of as one and the same person,
are called Triyuga [for being recognizable in the three other yugas,
see
also
11.5: 32]. (39) The mind that is not tuned to Your
transcendental topics, is because
of
the
sins
it
sympathizes
with
in
its
far being removed from the Lord of Vaikunthha, polluted, dishonest
and hard to control. Filled
with desires and lusts it is because
of
the
therewith
associated
urges
of highs and lows, fears and distress. Tell me how I, with such a mind
being poor and fallen, must understand Your supreme purpose? (40) The
tongue pulls me in this direction
oh Infallible One and the genitals not being satisfied pull me that
way. Likewise
the skin, the belly and the ear are going for this and the nose is
running after that, while the eyes are looking for yet another thing.
Thus the eager, busy senses all together bring
one down like a householder is brought down by his co-wives. (41) This
way because of one's karma having fallen into the Vaitaranî river
[at the door of
death], one alas, one after the other birth and death, eating all kinds
of
foodstuff, suffers from an ever increasing fear in seeing how the
living
being, caught in his own body and entangled in the association with
other bodies, is of enmity and friendship. Oh You who from the other
side of that river wants to show us Your kindness, we in this world at
present are nothing but a bunch of
fools. (42) Oh
Master of All, we friendly people
are always eager to be of service in this matter. Oh Supreme Lord, what
would be the difficulty for Your great compassion to deliver us
materialistic fools from the cause
of time and again having to set up, keep going and come to naught
[with our karmic endeavors] oh Friend of the
Ones in Need? (43) Oh
Supreme
One, because my mind is absorbed in the singing and proclaiming of Your
sweet ocean of
glories, I am free from worries about the hard to cross Vaitaranî
[that
is this world]. I am more concerned about those fools who
missing the liberation in carrying the load of their sensual interest
are making plans in
favor of illusory forms of happiness and dutifulness [see also 6.17: 28]. (44) Oh
Godhead, saints ambitious for
their own salvation generally in
silence wander in remote
places, not being very much interested in a life for the sake of
others. But I
do not, like they do, want to leave aside my fellow man in
misery. I
do not desire liberation for myself alone. I cannot accept it to see
other people wander around oblivious of this shelter You offer. (45) Everything
associated
with
household
sexual
happiness, is as trivial as rubbing ones hands to find
relief from an itch. The miserable person is by this kind of
itch-relief sex not freed from all his discomfort and uneasiness and
thus serves all kinds of unhappiness. Only when one recognizes that
kind of imaginary happiness and manages to tolerate the itching [i.e.
'goes not beyond necessity', see also B.G. 7: 11 & 14] one can develop
intelligence, stability and energy [dhîra, see also Y.S. II: 38
& 40]. (46) Silence,
vows,
Vedic
knowledge,
austerity,
study,
dutifulness, explaining the scripture,
living alone, prayer and absorption, belong to the path of liberation,
but these matters [these ten activities of emancipation] are often
part of a method of making a
living that is practiced by people who
have not conquered their senses at all oh
my Lord. Thus one in this
context may wonder whether one
deals with hypocrisy or not[: are
we not dealing with false pretenses? See also 6.1:
16]. (47) The forms of Your [spiritual]
cause and [material] effect as
explained in the
Vedas are like the seed and its sprout. But You being without a
specific form are also not any of these two forms. Those who are
connected in Your yoga [the bhakti-yoga devotees] can clearly see both
these aspects before their eyes like wood and the
fire in wood and this cannot in any other way be
achieved. (48) You
are the air, the fire, the
earth, the sky and the water, the sense objects, the life force, the
senses, the mind, the consciousness and all assisting divinity
belonging to it.
You are all of that, the unique of the natural reality of the modes as
also the One
beyond it all. Oh my Lord, whatever that is manifested or is expressed
in the mind and by words, it is no one else but You. (49)
Neither all the modes of nature, nor their predominating deities,
neither the
complete of the cosmic intelligence, the false ego, the gross and
subtle elements, the senses and their objects, nor those who are so
mindful in association with all the godly ones and the mortals who all
have a
beginning and an end... oh Lord glorified by all the saints, none of
them is truly
capable of covering all that is Yours and therefore do all intelligent
people at this point rest their case [and engage in Your devotional
service. See also B.G. 2:
52].'
(50) 'I therefore
offer
You,
oh
Best
of
the
Worshipable
Ones,
my
obeisances
and
engage with prayers in Your
worship, work for You, remember You, cherish Your lotus feet and always
listen to the talks about You. How can a person without honoring
You in all these six ways ever be of bhakti for You who are the goal of
the best ones of transcendence [compare 7.5:
23-24, see for further
prayers to Lord Nrisimha 5.18:
7-14]?'
(51) S'rî Nârada said:
'I thus far have described the transcendental qualities of the
bhakta in
his
bhakti.
The
Lord
transcendental
to the modes who was pleased and in control of His anger, next
addressed him who had surrendered himself at His feet. (52)
The Supreme Lord said: 'Prahlâda My
sweet boy, I wish you all good fortune. I am pleased with you oh best
of
the Asuras. Just ask Me for any blessing you desire, for I am for each
and
everyone the fulfillment of all desires. (53) Live
a long life! He who does
not please
Me has difficulty seeing Me! But when someone has seen Me he deserves
it
not to lament his situation any longer. (54) For
that reason oh fortunate one,
do stable, intelligent and energetic devotees who know to behave
themselves and wish the best [for each and all], desire to please Me,
the
Master of All Benedictions, in every respect.'
(55) S'rî Nârada said:
'Even though the best
of the Asuras thus was allured by
worldly benedictions, he did not want any of all that one longs for, he
went exclusively for the Supreme Lord
[see also: S'rî
S'rî S'ikshâshthaka
verse four].'
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