Narayaneeyam: Dasakam: 24

Dashakam XXIV

Shloka: 1

Deva! Madhuripo--------------------------O Lord ! Destroyer of Madhu!

Hiranyaakshe hate bhavataa---------------------------------when Hiranyaksha was killed by You

Potree-pravara-vapushaa etasya sahajah---------------in the form of the mighty Boar, his brother

Kashipuh hiranya-praarambhah-----------------------------by name Kasipu with the prefix 'Hiranya'

Shoka-krodha-glapita-dhrtih------------------------------------who had lost his balance due to grief and anger

Kila aatene pratijnyaam-------------------------------------------it is said took a solemn vow/oath

Amara-araati-sadasi-------------------------------------------------in the assembly of the enemies of Devas

Vadhaartham tava----------------------------------------------------for killing You

O Lord,slayer of Madhu! When Hiranyaksha was killed by You taking the form of the Divine Boar, his brother Hiranyakasipu who had lost his balance because of grief and anger, vowed/ took an oath in the assembly of Asuras that he would kill You.

Seized by grief, rage (anger) and despondency (despair, depression, loss of hope),he lost his peace of mind and vowed in the assembly of Asuras that he would kill You and perform with Your blood, the libation (udakakriyaa--pouring of a liquid offering as a religious ritual) of water to his dead brother.

The poet makes it clear by using the word 'Kila' that Hiranyakasipu would not be able to fulfil his vow. By addressing the Lord as Madhuripo, the poet points out that Lord would kill Hiranyakasipu without any difficulty as he did the demon Madhu who reproached (disapproval or disappointment) even Brahma at thr beginning of creation.

The poet also indicates that Hiranyakasipu would be killed in the same manner as demon Madhu was killed after laying him flat on His thighs.

Shloka: 2

Sah khalu ghoram tapasitvaa--------------------------He indeed, having performed very severe austerities

Saakshaatkurvan vidhaataaram------------------------having made the creator, Brahma appear in person

Purah na chiratah labdhvaa--------------------------------------before him without delay and having obtained

Varam anidhanam---------------------------------------------------the boon of freedom from death

Sura-Nara-mrgaadyaih---------------------------------------------at the hands of Devas, men and animals etc.,

Drptah aganayan tvaam-------------------------------------------puffing up with pride, disregarding You

Parikshundan idam Jagat iha----------------------and pulverizing/smashing or tormenting this world here

Bhavannayakam------------------------------------------------------which has You as its Lord

Aharata divam Indraat------------------------------------------------captured the Deva-loka (heaven) from Indra

By performing severe austerities he quickly made Brahma appear before him and got a boon that he would not killed by God, man, beast etc. Becoming arrogant as a result, he did not care for You and tormented this world of which You are the master, as also snatched heaven from Indra

 Shloka: 3

Bhooyah antardadhitha-------------------------------------Again You did remain hidden

Sookshma-vapushaa cha hrdaye----------------------- in a subtle form in the heart

Ripoh bahirdrshte-------------------------------- of the enemy, Hiranyakasipu who was endowed with only external eyes, devoid of the inner eye

Avaaptasya tava padam----------------------and who reached Your abode (Vaikunta-loka)

Nihantum tvaam---------------------------------in order to kill You

Nadan uchchaih mrgayan-------------------roaring loudly and hunting for You

Api Akhila-bhuvanaante cha----------------and also in all other worlds and not finding You

Matvaa yaatam bhiyaa------------------------concluding that You had fled away because of fear

Sah khalu nivavrte jitakaashee---------------he, returned home claiming victory

Hiranyakasipu, after conquering heaven by defeating Indra, reached Your abode Vaikunta-loka to destroy You. But he could not see You as You had become invisible to him. There is nothing surprising  in this as the wicked Asura having no inner eye, could see only external things with physical eyes. Besides does one need to go to Vaikunta- loka to see You! You are always present everywhere; in all objects; You are present in subtle form even in the hearts of those like Hiranyakasipu who are inimical (unfriendly, enemy) to You. Those who are blinded by the darkness of ignorance cannot see You, even if they reach Your abode. Only devotees who developed inner eyes can see You.

Roaring loudly, Hiranyakasipu, wandered about seeking You in Vaikunta-loka and all other 14 worlds. He never saw You, as You were remained hidden in his heart in subtle form. The foolish Asura concluded that You fled away in fear and it's a sheer waste of energy and time to search for a cowardly enemy and he returned to his capital considering himself as the winner.

Shloka: 4

Tatah samajani asya sutah---------------then was born to him a son by name

Prahlaadah garba-vasatau-----------------Prahlada who even while being in the womb

Adhigata-bhavatbhakti-mahimaa-------------had imbibed (absobed) the greatness of devotion to You

Muneh veenaapaaneh-------------from the sage Narada with a lute  (Veena, any string instrument ) in hand

He varada--------------------------O bestower of boons

Via jaatyaa Daityas shishuh api--------------------though an Asura by birth, and a mere child by age

Sametya ratim tvayi---------------------------having attained intense love for You

Sah Gatah parama-udaaharanataam----------------Prahlada attained the status of the foremost or outstanding example of devotion

Tvad bhaktaanaam---------------------------among Your devotees

O Bestower of Boons! Prahlada was born as a son to Hiranyakasipu, who had learnt the glory of devotion to You from the Sage Narada while in the womb itself. Though by birth, an Asura, he is a mere child by age. He had an intense love for You and became the most outstanding example for all Your devotees.

Shloka: 5

Drshtvaa nijasute tava charanadaasyam-----------------Observing in his own son, devotion to Your feet

Haasyam suraareenaam-------------------------------an object of ridicule among the enemies of Devas (Asuras)

Sah dushtaatmaa ashishikshat----------------------- that evil-minded person,Hiranyakasipu educated

Amum gurubhih chiram----------------------------------Prahlada by competent preceptors for a long time

Asau cha apaakurvan sarvam------------------------he, however rejecting everything

Guruproktam--------------------------------------------taught by the preceptors

Iti idam drdham abhadraaya idam-------------------saying 'this is sure to lead to evil only'

Vavrdhe tava charana-bhaktyaa eva-----------------grew up with devotion to Your feet alone

The evil-minded Hiranyakasipu, noticed that his son, Prahlaada was completely absorbed in his devotion and service to Your Lotus feet and all other Asuras also mocking at him for his son being worshipping You, he engaged Sanda and Amarka, two sons of his preceptor Sukracharya as teachers to Prahlada.

They attempted to impart all demoniac knowledge and forced the boy to practice it. He, however rejected all that was taught by the preceptors, which would only lead to evil and grew up with devotion to Your feet alone.

Shloka: 6

Atha tanye pariprshte --------------------------------------Once, when the son was asked by Hiranyakasipu

Iti kim shreshtam adheeteshu----------------------------as to which was the best among what he had learnt

Abhigadati bhavatbhaktim varyaam--------------------and the son stated 'devotion to You as the greatest

Paryaakula-dhrtih----------------------------------------he, Hiranyakasipu getting agitated in mind and

Roshitvaa gurubhyah abhividan-------------------angry with the teachers and later realizing/understanding

Iti asya sahaja-matih-------------------------------------that this was his natural inclination/ natural bent of mind

Vyatanuta vadhopaayaan asmin ---------------------devised/planned means of killing this boy

Bhavatpaada-sharane------------------------------------who had Your feet as refuge

Once Hiranyakasipu placed Prahlada on his lap with love, hugged him affectionately and asked  him what was the most excellent lesson he had learnt so far? Prahlada replied as follows:

One should engage himself in the nine principles of devotion to the Lord. The nine principles are:

Shravanam : listening to His exploits or feat

Keertanam : chanting His name and reciting hymns in His praise

Smaranam : remembering Him

Vandanam : paying obeisance (respect) to Him

Daasyam. : practicing the role of His servant

Sakhyam : looking upon Him as an intimate friend

Aatmanivedanam : surrendering oneself totally to him

If any of the nine features is practised by a person, then that devotion is considered to be the highest form of learning.

On hearing this, Hiranyakasipu became agitated and was angry with the teachers, Sanda and Amarka, but understanding that this was his son's natural inclination, he threw off his son from his lap and began to plan the different ways of killing him who had taken the refuge at Your feet.

Shloka: 7

Ayi vibho! Paramaatman----------------------------O All-Pervading Supreme Lord

Api aaviddhah shoolaih------------------------------Though pierced with tridents

Mathitah subahu diggajaganaih------------------trampled upon several times of elephants

Dashtah mahaasarpaih------------------------------- bitten by frightful serpants

Anashana-garaahaara-vidhutah------------------tormented by starvation and poisoned food and

Api gireendra-avakshiptah Sah --------------------even thrown down from mountain peaks, he Prahalada

nyasta- aatmatvaat tvayi-------------------------------on account of his mind having been firmly fixed on You

Na abhajata------------------------------------------------did not feel

Nipeedaam kimapi ahaha-----------------------------any pain whatsoever! What a wonder!

O All-Pervading Supreme Being! Though Prahlada was pierced by tridents many times, trampled upon by herds of elephants, bitten by ferocious ( fierce, cruel, atrocious)and poisonous snakes, starved him for days together, made him to eat poisoned food and even threw him down from mountain peaks, he did not feel any pain or suffering as he had surrendered himself completely to You. What a wonder!

The poet wonders about the Lord's eagerness in protecting His devotees from harm. Hiranyakasipu tortured and tormented his own son Prahlada with all such cruelities, but the boy was saved by You, because of his mind constantly fixed on You.

Shloka: 8

Tatah Sah atidushtah----------------------------------then that extremely wicked person

Asya janakah shankaavishtah----------------------his father Hiranyakasipu overcome by fear

Gurooktyaa-----------------------------------------------and following the perceptor's advice

Arunat tam varunapaashaih----------------------- bound him with Varuna-Pasa (ropes)

Kila tadgehe----------------------------------------------it is said, in his teacher house

Sah Punah asaanidhye guroh-----------------------------Prahlada, then in absence of the teacher

Ashishat daityatanayaan anujaan--------------------taught the Asura boys who were with him

Tatvam bhavadbhakteh----------------------------------the doctrine of devotion towards You

Paramam vijnyaanam api-------------------------------and also the Supreme knowledge of the Self

That very cruel father of Prahlada, being perplexed (confused) and frightened, had tied him up with ropes in the teacher's house at the advice of Sanda and Amarka. He also restricted Prahlada's movement in their residence.Prahlada, however began to teach the sons of Asuras who were with him the real nature of devotion to You, as well as the supreme knowledge, when the teachers were away.

Shloka :9

Shrnvan akhilam baala-prakaram----------------having heard that all the Asura boys

Tvatstutiparam pitaa-------------------------------------were intent upon singing Your glory, the father

Rushaandhah praaha enam-------------------------- blinded by rage asked Prahlada, thus:

Kulahataka te kah balam-------------------------------O traitor to our ra, ce, who is Your strength?

Dheerah ayam agadeet iti-------------------------------that courageous and wise boy replied thus:

Me balam Vaikunthah-------------------------------------my strength is Mahavishnu

Sah balam tava cha jagataam cha api----------------He is your strength as also of the whole universe

Sah eva sakalam trilokyam---------------------------------He alone constitutes all the three worlds

Prahlada gave instruction to Asura's friends on devotion to the Lord and knowledge of the Self. This made them to sing the glory of the Lord. Hearing that all the boys were now singing Your praises, Hiranyakasipu became blind with rage. He became furious at Prahlada and asked, "O traitor to our race, who is your strength?"That courageous and wise boy replied "My strength is Lord Vishnu; He is also your strength and the strength of the whole universe. Lord is the support to all the worlds, both conquered and unconquered by You. Indeed, all the three worlds, consisting of millions of living and no living things are His manifestations. There is nothing in this world which is not of the Lord.

Shloka :10

Are kva asau Harih? Kva asau------------------O wretch! Where is that Hari? Where is he?

Sakalajagadaatmaa? Iti---------------------------the soul of all the worlds? Thus shouting

Ditisutah prabhinte sma---------------------------the son of Diti, Hiranyakasipu struck

Stambham chalitakaravaalah-------------------at the pillar, brandishing (to  wave or flourish )his sword

He Vishno! Na asmi eeshah---------------------O Lord Vishnu! I m not capable

Vaditum sahasaa atah pashchaat-----------------of narrating immediately what happened thereafter

Krpaatman Vishvaatman------------------------O All- merciful, O Soul of all worlds

Pavanapuravaasin mrdaya maam--------------O Lord of Guruvayoor ! Make me feel comfortable

Greatly agitated, Hiranyakasipu shouted at his son, 'wretch! ( miserable, lamentable, poor) where is he? Where is your Hari, who you say is the soul of the world?' Prahlada calmly replied that the Supreme Lord was everywhere. Then the Asura king pointed to a pillar and questioned him,  'If so, why is your Lord not seen in this pillar?' Prahlada, the great devotee replied that the Lord is definitely present in the pillar. Then Hiranyakasipu shouted: 'Let us see. If this turns to be untrue, I will finish you off with this sword itself.' Saying so, brandishing ( wave or flourish) the sword, the Asura leapt ( jump with a great force or move quickly) from the throne towards the pillar and struck at it with a mighty blow of his fist and split into two.

O what a wonder! O All-Pervading Lord! I m not able to narrate immediately what happened then? O All-merciful, the soul of all the world and shining everywhere, who did reside in Guruvayoor ! Make me happy by removing all my ailments

FROM BHAGAVATAM

Hiranyakasipu, the King of Demons

When Lord Vishnu, in the form of Varāha, the boar, killed Hiranyaaksha, his brother Hiranyakasipu was extremely angry and began to lament.

 Filled with rage and biting his lips, Hiranyakasipu gazed at the sky with eyes that blazed in anger, making the whole sky smoky. Thus he began to speak.

Exhibiting his terrible teeth, fierce glance and frowning eyebrows, terrible to see, he took up his weapon, a trident, and thus began speaking to his associates, the assembled demons.

O Dānavas and Daityas! O Dvimūrdha, Tryakṣa, Śambara and Śatabāhu! O Hayagrīva, Namuci, Pāka and Ilvala! O Vipracitti, Puloman, Śakuna and other demons! All of you, kindly hear me attentively and then act according to my words without delay.

My insignificant enemies the demigods have combined to kill my very dear and obedient well-wisher, my brother Hiranyaaksha. Although the Supreme Lord, Viṣṇu, is always equal to both of us — namely, the demigods and the demons — this time, being devoutly worshiped by the demigods, He has taken their side and helped them kill Hiranyaaksha.

The Supreme Personality of Godhead has given up His natural tendency of equality toward the demons and demigods. Although He is the Supreme Person, now, influenced by māyā, He has assumed the form of a boar to please His devotees, the demigods, just as a restless child leans toward someone. I shall therefore sever Lord Vishnu’s head from His trunk by my trident, and with the profuse (abundant, plenty) blood from His body I shall please my brother Hiranyaaksha, who was so fond of sucking blood. Thus shall I too be peaceful.

When the root of a tree is cut and the tree falls down, its branches and twigs automatically dry up. Similarly, when I have killed this diplomatic Vishnu, the demigods, for whom Lord Vishnu is the life and soul, will lose the source of their life and wither away.

While I am engaged in the business of killing Lord Vishnu, go down to the planet earth, which is flourishing due to brahminical culture and a kṣatriya government. These people engage in austerity, sacrifice, Vedic study, regulative vows, and charity. Destroy all the people thus engaged!

 The demons set fire to the cities, villages, pasturing grounds, cowpens, gardens, agricultural fields and natural forests. They burned the hermitages of the saintly persons, the important mines that produced valuable metals, the residential quarters of the agriculturalists, the mountain villages, and the villages of the cow protectors, the cowherd men. They also burned the government

Hiraṇyakaśipu wanted to become immortal.

In the valley of Mandara Hill, Hiranyakasipu began performing his austerities by standing with his toes on the ground, keeping his arms upward and looking toward the sky. This position was extremely difficult, but he accepted it as a means to attain perfection. He was causing great distress throughout the universe. Even Lord Brahmā, the chief personality within this universe, became somewhat disturbed and personally went to see why Hiranyakasipu was engaged in such a severe austerity.

 He wanted not to be conquered by anyone, not to be attacked by old age and disease, and not to be harassed by any opponent. Thus he wanted to become the absolute ruler of the entire universe. With this desire, he entered the valley of Mandara Mountain and began practicing a severe type of austerity and meditation. Seeing Hiranyakasipu engaged in this austerity, the demigods returned to their respective homes, but while Hiranyakasipu was thus engaged, a kind of fire began blazing from his head, disturbing the entire universe and its inhabitants, including the birds, beasts and demigods. When all the higher and lower planets became too hot to live on, the demigods, being disturbed, left their abodes in the higher planets and went to see Lord Brahmā, praying to him that he curtail this unnecessary heat. The demoniac king Hiranyakasipu wanted to be unconquerable and free from old age and dwindling of the body. He wanted to gain all the yogic perfections like aṇimā and laghimā, to be deathless, and to be the only king of the entire universe, including Brahmaloka. 

Because of Hiranyakasipu’s severe austerities, fire came from his head, and this fire and its smoke spread throughout the sky, encompassing the upper and lower planets, which all became extremely hot.

The demigods disclosed to Lord Brahmā Hiranyakasipu’s ambition to become immortal, overcoming his short duration of life, and to be the master of all the planetary systems, even Dhruvaloka.

Upon hearing about the purpose of Hiranyakasipu’s austere meditation, Lord Brahmā, accompanied by the great sage Bhṛgu and great personalities like Dakṣa, went to see Hiranyakasipu. He then sprinkled water from his kamaṇḍalu, a type of waterpot, upon Hiraṇyakaśipu’s head.

Lord Brahmā, who is carried by a swan airplane, at first could not see where Hiranyakasipu was, for Hiranyakasipu’s body was covered by an anthill and by grass and bamboo sticks. Because Hiranyakasipu had been there for a long time, the ants had devoured his skin, fat, flesh and blood. Then Lord Brahmā and the demigods spotted him, resembling a cloud-covered sun, heating all the world by his austerity. Struck with wonder, Lord Brahmā began to smile and then addressed him as follows.

Lord Brahmā said: O son of Kaśyapa Muni, please get up, please get up. All good fortune unto you. You are now perfect in the performance of your austerities, and therefore I may give you a benediction. You may now ask from me whatever you desire, and I shall try to fulfill your wish.

I have been very much astonished to see your endurance. In spite of being eaten and bitten by all kinds of worms and ants, you are keeping your life air circulating within your bones. Certainly this is wonderful.

Even saintly persons like Bhṛgu, born previously, could not perform such severe austerities, nor will anyone in the future be able to do so. Who within these three worlds can sustain his life without even drinking water for one hundred celestial years?

My dear son of Diti, with your great determination and austerity you have done what was impossible even for great saintly persons, and thus I have certainly been conquered by you.

O best of the asuras, for this reason I am now prepared to give you all benedictions, according to your desire. I belong to the celestial world of demigods, who do not die like human beings. Therefore, although you are subject to death, your audience with me will not go in vain.

After speaking these words to Hiraṇyakaśipu, Lord Brahmā, the original being of this universe, who is extremely powerful, sprinkled transcendental, infallible, spiritual water from his kamaṇḍalu upon Hiraṇyakaśipu’s body, which had been eaten away by ants and moths. Thus he enlivened Hiraṇyakaśipu.

As soon as he was sprinkled with the water from Lord Brahmā’s waterpot, Hiraṇyakaśipu arose, endowed with a full body with limbs so strong that they could bear the striking of a thunderbolt. With physical strength and a bodily luster resembling molten gold, he emerged from the anthill a completely young man, just as fire springs from fuel wood.

Seeing Lord Brahmā present before him in the sky, carried by his swan airplane, Hiraṇyakaśipu was extremely pleased. He immediately fell flat with his head on the ground and began to express his obligation to the lord.

Then, getting up from the ground and seeing Lord Brahmā before him, the head of the Daityas was overwhelmed by jubilation (happy). With tears in his eyes, his whole body shivering, he began praying in a humble mood, with folded hands and a faltering voice, to satisfy Lord Brahmā.

Let me offer my respectful obeisances unto the supreme lord within this universe. At the end of each day of his life, the universe is fully covered with dense darkness by the influence of time, and then again, during his next day, that self-effulgent lord, by his own effulgence, manifests, maintains and destroys the entire cosmic manifestation through the material energy, which is invested with the three modes of material nature. He, Lord Brahmā, is the shelter of those modes of nature — sattva-guṇa, rajo-guṇa and tamo-guṇa.

I offer my obeisances to the original personality within this universe, Lord Brahmā, who is cognizant and who can apply his mind and realized intelligence in creating this cosmic manifestation. It is because of his activities that everything within the universe is visible. He is therefore the cause of all manifestations.

Your Lordship, being the origin of the life of this material world, is the master and controller of the living entities, both moving and stationary, and you inspire their consciousness. You maintain the mind and the acting and knowledge-acquiring senses, and therefore you are the great controller of all the material elements and their qualities, and you are the controller of all desires.

My dear lord, by your form as the Vedas personified and through knowledge relating to the activities of all the yajñic brāhmaṇas, you spread the Vedic ritualistic ceremonies of the seven kinds of sacrifices, headed by agniṣṭoma. Indeed, you inspire the yajñic brāhmaṇas to perform the rituals mentioned in the three Vedas. Being the Supreme Soul, the Supersoul of all living entities, you are beginningless, endless and omniscient, beyond the limits of time and space.

O my lord, Your Lordship is eternally awake, seeing everything that happens. As eternal time, you reduce the duration of life for all living entities through your different parts, such as moments, seconds, minutes and hours. Nonetheless, you are unchanged, resting in one place as the Supersoul, witness and Supreme Lord, the birthless, all-pervading controller who is the cause of life for all living entities.

There is nothing separate from you, whether it be better or lower, stationary or moving. The knowledge derived from the Vedic literatures like the Upaniṣads, and from all the sub-limbs of the original Vedic knowledge, form your external body. You are Hiraṇyagarbha, the reservoir of the universe, but nonetheless, being situated as the supreme controller, you are transcendental to the material world, which consists of the three modes of material nature.

O my lord, being changelessly situated in your own abode, you expand your universal form within this cosmic manifestation, thus appearing to taste the material world. You are Brahman, the Supersoul, the oldest, the Personality of Godhead.

Let me offer my respectful obeisances unto the Supreme, who in his unlimited, unmanifested form has expanded the cosmic manifestation, the form of the totality of the universe. He possesses external and internal energies and the mixed energy called the marginal potency, which consists of all the living entities.

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought by any being other than those created by you, nor by any weapon, nor by any human being or animal.

Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction (boon) that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.

Hiranyakasipu Terrorizes the Universe

By severe austerities, Hiranyakasipu satisfied Lord Brahmā and obtained the benedictions he desired. After he received these benedictions, his body, which had been almost entirely consumed, was revived with full beauty and a luster like gold. Nonetheless, he continued to be envious of Lord Viṣṇu, unable to forget Lord Viṣṇu’s having killed his brother. Hiraṇyakaśipu conquered everyone in the ten directions and the three worlds and brought all living entities, both demigods and asuras, under his control. Becoming the master of all places, including the residence of Indra, whom he had driven out, he began enjoying life in great luxury and thus became mad.

Lord Brahmā was very much satisfied by Hiranyakasipu’s austerities, which were difficult to perform. Therefore, when solicited for benedictions, he indeed granted them, although they were rarely to be achieved.

Lord Brahmā said: O Hiranyakasipu, these benedictions for which you have asked are difficult to obtain for most men. Nonetheless, O my son, I shall grant you them although they are generally not available.

Then Lord Brahmā, who awards infallible benedictions, departed, being worshiped by the best of the demons, Hiranyakasipu, and being praised by great sages and saintly persons.

The demon Hiranyakasipu, having thus been blessed by Lord Brahmā and having acquired a lustrous golden body, continued to remember the death of his brother and therefore be envious of Lord Viṣṇu.

Hiranyakasipu became the conqueror of the entire universe. Indeed, that great demon conquered all the planets in the three worlds — upper, middle and lower — including the planets of the human beings, the Gandharvas, the Garuḍas, the great serpents, the Siddhas, Cāraṇas and Vidyādharas, the great saints, Yamarāja, the Manus, the Yakṣas, the Rākṣasas, the Piśācas and their masters, and the masters of the ghosts and Bhūtas. He defeated the rulers of all the other planets where there are living entities and brought them under his control. Conquering the abodes of all, he seized their power and influence.

Hiranyakasipu, who possessed all opulence, began residing in heaven, with its famous Nandana garden, which is enjoyed by the demigods. In fact, he resided in the most opulent palace of Indra, the King of heaven. The palace had been directly constructed by the demigod architect Viśvakarmā and was as beautifully made as if the goddess of fortune of the entire universe resided there.

The steps of King Indra’s residence were made of coral, the floor was bedecked with invaluable emeralds, the walls were of crystal, and the columns of vaidūrya stone. The wonderful canopies were beautifully decorated, the seats were bedecked with rubies, and the silk bedding, as white as foam, was decorated with pearls. The ladies of the palace, who were blessed with beautiful teeth and the most wonderfully beautiful faces, walked here and there in the palace, their ankle bells tinkling melodiously, and saw their own beautiful reflections in the gems. The demigods, however, being very much oppressed, had to bow down and offer obeisances at the feet of Hiranyakasipu, who chastised the demigods very severely and for no reason. Thus Hiranyakasipu lived in the palace and severely ruled everyone.

Hiranyakasipu was always drunk on strong-smelling wines and liquors, and therefore his coppery eyes were always rolling. Nonetheless, because he had powerfully executed great austerities in mystic yoga, although he was abominable, all but the three principal demigods — Lord Brahmā, Lord Śiva and Lord Vishnu — personally worshiped him to please him by bringing him various presentations with their own hands.

By dint (effort)of his personal power, Hiranyakasipu, being situated on the throne of King Indra, controlled the inhabitants of all the other planets. The two Gandharvas Viśvāvasu and Tumburu, I myself and the Vidyādharas, Apsarās and sages all offered prayers to him again and again just to glorify him.

Being worshiped by sacrifices offered with great gifts by those who strictly followed the principles of varṇa and āśrama, Hiranyakasipu, instead of offering shares of the oblations to the demigods, accepted them himself.

As if in fear of Hiranyakasipu, the planet earth, which consists of seven islands, delivered food grains without being plowed. Thus it resembled cows like the surabhi of the spiritual world or the kāma-dughā of heaven. The earth yielded sufficient food grains, the cows supplied abundant milk, and outer space was beautifully decorated with wonderful phenomena.

By the flowing of their waves, the various oceans of the universe, along with their tributaries, the rivers, which are compared to their wives, supplied various kinds of gems and jewels for Hiranyakasipu’s use. These oceans were the oceans of salt water, sugarcane juice, wine, clarified butter, milk, yogurt, and sweet water.

The valleys between the mountains became fields of pleasure for Hiranyakasipu, by whose influence all the trees and plants produced fruits and flowers profusely in all seasons. The qualities of pouring water, drying and burning, which are all qualities of the three departmental heads of the universe — namely Indra, Vāyu and Agni — were all directed by Hiraṇyakaśipu alone, without assistance from the demigods.

In spite of achieving the power to control in all directions and in spite of enjoying all types of dear sense gratification as much as possible, Hiranyakasipu was dissatisfied because instead of controlling his senses he remained their servant.

Hiranyakasipu thus passed a long time being very much proud of his opulences and transgressing the laws and regulations mentioned in the authoritative śāstras. He was therefore subjected to a curse by the four Kumāras, who were great brāhmaṇas.

Everyone, including the rulers of the various planets, was extremely distressed because of the severe punishment inflicted upon them by Hiranyakasipu. Fearful and disturbed, unable to find any other shelter, they at last surrendered to the Supreme Personality of Godhead, Viṣṇu.

All the demigods but Lord Vishnu, Lord Brahmā and Lord Śiva came under his control and began serving him, but despite all his material power he was dissatisfied because he was always puffed up, proud of transgressing the Vedic regulations. All the brāhmaṇas were dissatisfied with him, and they cursed him with determination. Eventually, all the living entities within the universe, represented by the demigods and sages, prayed to the Supreme 

Lord for relief from Hiranyakasipu’s rule.

Lord Vishnu informed the demigods that they and the other living entities would be saved from the fearful conditions created by Hiranyakasipu. Since Hiranyakasipu was the oppressor of all the demigods, the followers of the Vedas, the cows, the brāhmaṇas and the religious, saintly persons, and since he was envious of the Supreme Lord, he would naturally be killed very soon. Hiraṇyakaśipu’s last exploit would be to torment his own son Prahlāda, who was a mahā-bhāgavata, an exalted Vaishnava. Then his life would end. When the demigods were thus reassured by the Supreme Personality of Godhead, everyone was satisfied, knowing that the miseries inflicted upon them by Hiraṇyakaśipu would come to an end.

Prahlada,learnt the glory of devotion while in the womb

When Hiranyakasipu left his kingdom and went to the mountain known as Mandarācala to execute severe austerities, all the demons scattered. Hiranyakasipu’s wife, Kayaadhu, was pregnant at that time.The victorious demigods plundered the palace of Hiraṇyakaśipu, the King of the demons, and destroyed everything within it. Then Indra, King of heaven, arrested the Queen, wife of Hiranyakasipu, Kayaadhu.

As she was being led away, crying in fear like a kurarī  ( popular bird) captured by a vulture, the great sage Narada, who at that time had no engagement, appeared on the scene and saw her in that condition.

Nārada Muni said: O Indra, King of the demigods, this woman is certainly sinless. You should not drag her off in this merciless way. O greatly fortunate one, this chaste (pure and clean)woman is the wife of another. You must immediately release her.

King Indra said: In the womb of this woman, the wife of the demon Hiraṇyakaśipu, is the seed of that great demon. Therefore, let her remain in our custody until her child is delivered, and then we shall release her.

Nārada Muni replied: The child within this woman’s womb is faultless and sinless. Indeed, he is a great devotee, a powerful servant of the Supreme Personality of Godhead. Therefore you will not be able to kill him.

When the great saint Nārada Muni had thus spoken, King Indra, being respectful to Nārada’s words, immediately released Kayaadhu Because of my being a devotee of the Lord, all the demigods circumambulated her. Then they returned to their celestial kingdom

Nārada Muni, who stopped them from taking her away and took her to his āśrama until Hiraṇyakaśipu’s return. In Nārada Muni’s āśrama, Kayādhu prayed for the protection of the baby in her womb, and Nārada Muni reassured her and gave her instructions on spiritual knowledge. Taking advantage of those instructions, Prahlāda Mahārāja, although a small baby within the womb, listened very carefully. The spirit soul is always apart from the material body. There is no change in the spiritual form of the living entity. Any person above the bodily conception of life is pure and can receive transcendental knowledge. This transcendental knowledge is devotional service, and Prahlāda Mahārāja, while living in the womb of his mother, received instructions in devotional service from Nārada Muni. Any person engaged in the service of the Lord through the instructions of a bona fide spiritual master is immediately liberated, and being free from the clutches of māyā, he is relieved of all ignorance and material desires. The duty of everyone is to take shelter of the Supreme Lord and thus become free from all material desires. Regardless of the material condition in which one is situated, one can achieve this perfection. Devotional service is not dependent on the material activities of austerity, penance, mystic yoga or piety. Even without such assets, one can achieve devotional service through the mercy of a pure devotee.

Prahlada, the saintly son of Hiranyakasipu

The demons, headed by Hiranyakasipu, accepted Sukracharya as their priest for ritualistic ceremonies. Sukracharya’s two sons, Sanda and Amarka, lived near Hiraṇyakaśipu’s palace.

Prahlāda Mahārāja was already educated in devotional life, but when his father sent him to those two sons of Sukracharya to be educated, they accepted him at their school along with the other sons of the asuras.

 Prahlāda certainly heard and recited the topics of politics and economics taught by the teachers, but he understood that political philosophy involves considering someone a friend and someone else an enemy, and thus he did not like it.

Once upon a time the King of the demons, Hiranyakasipu, took his son Prahlāda on his lap and very affectionately inquired: My dear son, please let me know what you think is the best of all the subjects you have studied from your teachers.

Prahlāda Mahārāja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vṛndāvana, where only Kṛṣṇa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.

When Prahlāda Mahārāja spoke about the path of self-realization in devotional service, thus being faithful to the camp of his father’s enemies, Hiranyakasipu, the King of the demons, heard Prahlāda’s words and he laughingly said, “Thus is the intelligence of children spoiled by the words of the enemy.”

 Hiranyakasipu advised his assistants: My dear demons, give complete protection to this boy at the gurukula where he is instructed, so that his intelligence will not be further influenced by Vaishnavas who may go there in disguise.

When Hiranyakasipu’s servants brought the boy Prahlāda back to the gurukula [the place where the brāhmaṇas taught the boys], the priests of the demons, Ṣaṇḍa and Amarka, pacified him. With very mild voices and affectionate words, they inquired from him as follows.

Dear son Prahlāda, all peace and good fortune unto you. Kindly do not speak lies; just reply with the truth. These boys you see are not like you, for they do not speak in a deviant way. How have you learned these instructions? How has your intelligence been spoiled in this way?

O best of your family, has this pollution of your intelligence been brought about by you or by the enemies? We are all your teachers and are very eager to hear about this. Please tell us the truth.

 Prahlāda Mahārāja replied: Let me offer my respectful obeisances unto the Supreme Personality of Godhead, whose external energy has created the distinctions of “my friend” and “my enemy” by deluding the intelligence of men. Indeed, I am now actually experiencing this, although I have previously heard of it from authoritative sources.

When the Supreme Personality of Godhead is pleased with the living entity because of his devotional service, one becomes a paṇḍita and does not make distinctions between enemies, friends and himself. Intelligently, he then thinks, “Every one of us is an eternal servant of God, and therefore we are not different from one another.”

Persons who always think in terms of “enemy” and “friend” are unable to ascertain the Supersoul within themselves. Not to speak of them, even such exalted persons as Lord Brahmā, who are fully conversant with the Vedic literature, are sometimes bewildered in following the principles of devotional service. The same Supreme Personality of Godhead who has created this situation has certainly given me the intelligence to take the side of your so-called enemy.

O brāhmaṇas [teachers], as iron attracted by a magnetic stone moves automatically toward the magnet, my consciousness, having been changed by His will, is attracted by Lord Viṣṇu, who carries a disc in His hand. Thus I have no independence.

The great soul Prahlāda Mahārāja became silent after saying this to his teachers, Ṣaṇḍa and Amarka, the seminal sons of Sukracharya. These so-called brāhmaṇas then became angry at him. Because they were servants of Hiraṇyakaśipu, they were very sorry, and to chastise Prahlāda Mahārāja they spoke as follows.

Oh, please bring me a stick! This Prahlāda is damaging our name and fame. Because of his bad intelligence, he has become like a cinder in the dynasty of the demons. Now he needs to be treated by the fourth of the four kinds of political diplomacy.

This rascal Prahlāda has appeared like a thorn tree in a forest of sandalwood. To cut down sandalwood trees, an axe is needed, and the wood of the thorn tree is very suitable for the handle of such an axe. Lord Viṣṇu is the axe for cutting down the sandalwood forest of the family of demons, and this Prahlāda is the handle for that axe.

Sanda and Amarka, the teachers of Prahlāda Mahārāja, chastised and threatened their disciple in various ways and began teaching him about the paths of religion, economic development and sense gratification. This is the way they educated him.

After some time, the teachers Sanda and Amarka thought that Prahlāda Mahārāja was sufficiently educated in the diplomatic affairs of pacifying public leaders, appeasing them by giving them lucrative posts, dividing and ruling over them, and punishing them in cases of disobedience. Then, one day, after Prahlāda’s mother had personally washed the boy and dressed him nicely with sufficient ornaments, they presented him before his father.

When Hiranyakasipu saw that his child had fallen at his feet and was offering obeisances, as an affectionate father he immediately began showering blessings upon the child and embraced him with both arms. A father naturally feels happy to embrace his son, and Hiranyakasipu became very happy in this way.

Hiranyakasipu seated Prahlāda Mahārāja on his lap and began smelling his head. With affectionate tears gliding down from his eyes and moistening the child’s smiling face, he spoke to his son as follows.

Hiraṇyakaśipu said: My dear Prahlāda, my dear son, O long-lived one, for so much time you have heard many things from your teachers. Now please repeat to me whatever you think is the best of that knowledge.

Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia (outfit) and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krshna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

After hearing these words of devotional service from the mouth of his son Prahlāda, Hiranyakasipu was extremely angry. His lips trembling, he spoke as follows to Sanda, the son of his guru, Sukracharya.

O unqualified, most heinous son of a brāhmaṇa, you have disobeyed my order and taken shelter of the party of my enemies. You have taught this poor boy about devotional service! What is this nonsense?

In due course of time, various types of diseases are manifest in those who are sinful. Similarly, in this world there are many deceptive friends in false garbs, but eventually, because of their false behavior, their actual enmity becomes manifest.

The son of Sukracharya, Hiranyakasipu’s spiritual master, said: O enemy of King Indra, O King! Whatever your son Prahlāda has said was not taught to him by me or anyone else. His spontaneous devotional service has naturally developed in him. Therefore, please give up your anger and do not unnecessarily accuse us. It is not good to insult a brāhmaṇa in this way.

When Hiranyakasipu received this reply from the teacher, he again addressed his son Prahlāda. Hiranyakasipu said: You rascal, most fallen of our family, if you have not received this education from your teachers, where have you gotten it?

Prahlāda Mahārāja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krshna are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.

Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.

Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kṛṣṇa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.

After Prahlāda Mahārāja had spoken in this way and become silent, Hiraṇyakaśipu, blinded by anger, threw him off his lap and onto the ground.

Indignant and angry, his reddish eyes like molten copper, Hiraṇyakaśipu said to his servants: O demons, take this boy away from me! He deserves to be killed. Kill him as soon as possible!

 This boy Prahlāda is the killer of my brother, for he has given up his family to engage in the devotional service of the enemy, Lord Viṣṇu, like a menial servant.

Although Prahlāda is only five years old, even at this young age he has given up his affectionate relationship with his father and mother. Therefore, he is certainly untrustworthy. Indeed, it is not at all believable that he will behave well toward Viṣṇu.

Although a medicinal herb, being born in the forest, does not belong to the same category as a man, if beneficial it is kept very carefully. Similarly, if someone outside one’s family is favorable, he should be given protection like a son. On the other hand, if a limb of one’s body is poisoned by disease, it must be amputated so that the rest of the body may live happily. Similarly, even one’s own son, if unfavorable, must be rejected, although born of one’s own body.

Just as uncontrolled senses are the enemies of all yogīs engaged in advancing in spiritual life, this Prahlāda, who appears to be a friend, is an enemy because I cannot control him. Therefore this enemy, whether eating, sitting or sleeping, must be killed by all means.

The demons [Rakshas] the servants of Hiraṇyakaśipu, thus began striking the tender parts of Prahlāda Mahārāja’s body with their tridents. The demons all had fearful faces, sharp teeth and reddish, coppery beards and hair, and they appeared extremely threatening. Making a tumultuous sound, shouting, “Chop him up! Pierce him!” they began striking Prahlāda Mahārāja, who sat silently, meditating upon the Supreme Personality of Godhead.

Even though a person who has no assets in pious activities performs some good deed, it will have no result. Thus the weapons of the demons had no tangible effects upon Prahlāda Mahārāja because he was a devotee undisturbed by material conditions and fully engaged in meditating upon and serving the Supreme Personality of Godhead, who is unchangeable, who cannot be realized by the material senses, and who is the soul of the entire universe.

When all the attempts of the demons to kill Prahlāda Mahārāja were futile, the King of the demons, Hiranyakasipu, being most fearful, began contriving other means to kill him.

Hiranyakasipu could not kill his son by throwing him beneath the feet of big elephants, throwing him among huge, fearful snakes, employing destructive spells, hurling him from the top of a hill, conjuring up illusory tricks, administering poison, starving him, exposing him to severe cold, winds, fire and water, or throwing heavy stones to crush him. When Hiraṇyakaśipu found that he could not in any way harm Prahlāda, who was completely sinless, he was in great anxiety about what to do next.

Hiranyakasipu thought: I have used many ill names in chastising this boy Prahlāda and have devised many means of killing him, but despite all my endeavors, he could not be killed. Indeed, he saved himself by his own powers, without being affected in the least by these treacherous (unpredictable dangers) and abominable (very unpleasant, nasty) actions.

Although he is very near to me and is merely a child, he is situated in complete fearlessness. He resembles a dog’s curved tail, which can never be straightened, because he never forgets my misbehavior and his connection with his master, Lord Vishnu.

I can see that this boy’s strength is unlimited, for he has not feared any of my punishments. He appears immortal. Therefore, because of my enmity toward him, I shall die. Or maybe this will not take place.

Thinking in this way, the King of the Daityas, morose and bereft of bodily luster, remained silent with his face downward. Then Sanda and Amarka, the two sons of Sukracharya, spoke to him in secret.

O lord, we know that when you simply move your eyebrows, all the commanders of the various planets are most afraid. Without the help of any assistant, you have conquered all the three worlds. Therefore, we do not find any reason for you to be morose and full of anxiety. As for Prahlāda, he is nothing but a child and cannot be a cause of anxiety. After all, his bad or good qualities have no value.

Until the return of our spiritual master, Sukracharya, arrest this child with the ropes of Varuṇa so that he will not flee in fear. In any case, by the time he is somewhat grown up and has assimilated our instructions or served our spiritual master, he will change in his intelligence. Thus there need be no cause for anxiety.

After hearing these instructions of Sanda and Amarka, the sons of his spiritual master, Hiranyakasipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families.

Thereafter, Sanda and Amarka systematically and unceasingly taught Prahlāda Mahārāja, who was very submissive and humble, about mundane religion, economic development and sense of gratification (satisfied).

The teachers Sanda and Amarka instructed Prahlāda Mahārāja in the three kinds of material advancement called religion, economic development and sense gratification. Prahlāda, however, being situated above such instructions, did not like them, for such instructions are based on the duality of worldly affairs, which involve one in a materialistic way of life marked by birth, death, old age and disease.

When the teachers went home to attend to their household affairs, the students of the same age as Prahlāda Mahārāja would call him to take the opportunity of leisure hours for play.

Prahlāda Mahārāja, who was truly the supreme learned person, then addressed his class friends in very sweet language. Smiling, he began to teach them about the uselessness of the materialistic way of life. Being very kind to them, he instructed them as follows.

All the children were very much affectionate and respectful to Prahlāda Mahārāja, and because of their tender age they were not so polluted by the instructions and actions of their teachers, who were attached to condemned duality and bodily comfort. Thus the boys surrounded Prahlāda Mahārāja, giving up their playthings, and sat down to hear him. Their hearts and eyes being fixed upon him, they looked at him with great earnestness. Prahlāda Mahārāja, although born in a demon family, was an exalted devotee, and he desired their welfare. Thus he began instructing them about the futility of materialistic life.

Prahlāda Mahārāja’s instructions to his class friends.

In speaking to his friends, who were all sons of demons, Prahlāda Mahārāja stressed that every living entity, especially in human society, must be interested in spiritual realization from the very beginning of life. When human beings are children, they should be taught that the Supreme Personality of Godhead is the worshipable Deity for everyone. One should not be very much interested in material enjoyment; instead, one should be satisfied with whatever material profits are easily obtainable, and because the duration of one’s life is very short, one should utilize every moment for spiritual advancement. One may wrongly think, “In the beginning of our lives let us enjoy material facilities, and in old age we may become Kṛṣṇa conscious.” Such materialistic thoughts are always useless because in old age one cannot be trained in the spiritual way of life. Therefore, from the very beginning of life, one should engage in devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ). This is the duty of all living entities. Material education is infected by the three modes of nature, but spiritual education, for which there is a great need in human society, is transcendental. Prahlāda Mahārāja disclosed the secret of how he had received instructions from Nārada Muni. By accepting the lotus feet of Prahlāda Mahārāja, who is in the paramparā succession, one will be able to understand the mode of spiritual life. In accepting this mode of activity, there is no need for material qualifications.