Srimad Bhagavatam VII.15 - 28 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Saturday, 28 January 2023 VII.15  -  How does a householder achieve liberation? Sage Narada explains.

This is the end of the Seventh Skandha!

***

श्रीनारद उवाच

कर्मनिष्ठा द्विजा: केचित्तपोनिष्ठा नृपापरे । स्वाध्यायेऽन्ये प्रवचने केचन ज्ञानयोगयो: ॥

ज्ञाननिष्ठाय देयानि कव्यान्यानन्त्यमिच्छता । दैवे च तदभावे स्यादितरेभ्यो यथार्हत: ॥ 

द्वौ दैवे पितृकार्ये त्रीनेकैकमुभयत्र वा । भोजयेत्सुसमृद्धोऽपि श्राद्धे कुर्यान्न विस्तरम् ॥

T: "Brahmins, here meaning spiritual seekers, take different approaches. Some engage in many fruitive activities thinking Artha is Dharma. Others perform austerities. Many engage in elaborate Vedic rituals. Many study the scriptures. Very few practise Yoga, especially Bhakti Yoga. This means one should carefully choose the Brahmin to whom as a householder one wants to give many gifts. Elaborate worship of the gods/deities by the householder requires offering food and gifts to worthy Brahmins. This is more true during ceremonies for the departed forefathers. But ostentation should be avoided."

Narada explains many more details of rituals and ceremonies. He stresses that meat and such should not be served on such occasions. Adharmic activities are strictly to be guarded against.

यस्य साक्षाद्भ‍गवति ज्ञानदीपप्रदे गुरौ । मर्त्यासद्धी: श्रुतं तस्य सर्वं कुञ्जरशौचवत् ॥

षड्‌‌वर्गसंयमैकान्ता: सर्वा नियमचोदना: । तदन्ता यदि नो योगानावहेयु: श्रमावहा: ॥

T: The spiritual Guru is the embodiment of Bhagavan Himself as far as the householder is concerned. If the householder does not serve the Guru and revere him, all the rituals and practices conducted by the householder are wasted just like the bathing of an elephant who pours mud on himself just after a fine river bath!

Also, we should recognise that the acid test of any spiritual practice is whether it has helped us to overcome the six inner enemies of man - Kama, Krodha, Lobha, Moha, Mada and Matsarya ( Lust/desire, anger, greed, infatuation, arrogance and jealousy).

Narada goes on to prescribe various practices such as meditation and Pranayama. These are very much like the details given in Dhyana Yoga, Chapter Six of Srimad Bhagavadgita.

Then, Narada goes on to give an analogy of the Jiva being compared to the rider of a chariot, a simile made famous by Kathopanishad.

आहु: शरीरं रथमिन्द्रियाणि हयानभीषून्मन इन्द्रियेशम् ।

वर्त्मानि मात्रा धिषणां च सूतं सत्त्वं बृहद् बन्धुरमीशसृष्टम् ॥

T: This body is the chariot, the senses are the horses. The mind is the rein, and the charioteer is the intellect which is capable of discrimination. The rider or occupant is the Jiva, the eternal consciousness who has taken a human form due to Samskaras or acquired Karmas. 

Controlling the Rajas and Tamas tendencies in oneself should be done through cultivating Sattva. Then the one who has become a true Sannyasi also gives up Sattva after realising that all activity is only an ephemeral play.

Narada reiterates many of the messages of the previous chapters. Then he tells an astonishing story about himself!

"Long, long ago, in another millennium of Brahma, I existed as the Gandharva known as Upabarhana. I was very respected by the other Gandharvas. I had a beautiful face and a pleasing, attractive bodily structure. Decorated with flower garlands and sandalwood pulp, I was most pleasing to the women of my city. Thus I was bewildered, always feeling lusty desires."

"Once there was a musical chanting festival to glorify the Supreme Lord in an assembly of the gods, and the Gandharvas and Apsaras were invited by the Prajapatis to take part in it. Being invited to that festival, I also joined, and, surrounded by women, I began musically singing the glories of the gods. This was a violation of the spirit of the entire session because it was meant to be a true worship of Bhagavan and not meant to be the musical panegyrics of the gods assembled. I was lusty and reckless."

"Because of this, the Prajapatis, the great gods in charge of the affairs of the universe, forcefully cursed me with these words: “Because you have committed an offence, may you immediately become a Shudra/lowly person, devoid of beauty." Although I took birth as a Shudra from the womb of a maidservant, I engaged in the service of holy men who were well-versed in Vedic knowledge. Consequently, in this life I got the opportunity to take birth as the son of Lord Brahma."

***

Narada concludes his teaching to Yudhisthira by making an example of himself. That is his glory.

Finally, after Narada wraps up, Yudhishthira worships the sage, and Bhagavan Sri Krishna who is also present receives both their prayers. 

Sage Shuka thus concludes the narrative about the various progenies that emerged from the daughters of Daksha and Sage Kashyapa. 

This ends the Seventh Skandha of Srimad Bhagavatam.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.14 - 27 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Friday, 27 January 2023 VII.14  -  Yudhishthira learns about the ideal life of a householder from Sage Narada.

***

Vyasa Muni realises that he has given an extra dose of Vairagya as the sine-qua-non for spiritual life so far. So he makes King Yudhishthira ask,

यायाद्देवऋषे ब्रूहि माद‍ृशो गृहमूढधी: 

T: Dear Sage, what about dull-witted householders like me? How do we live the ideal life? 

Sage Narada assures Yudhishthira that a householder can modify his lifestyle to become spiritual. It is based on three factors:

1. A Grihastha should externally be very active in earning his livelihood, must be very conscientious and must not be obsessed with accumulating money and material comforts. 
2. His dealings with family or friends should be performed simply to fulfil his Dharma. He should be highly vigilant to avoid Adharma on account of weakness for his wife or family.
3. A Grihastha is the prime-mover of all life around. Pursuing economic prosperity for everyone's good, he should also take care of all animals and creatures out of natural concern. 
4. A Grihastha should worship the Lord through all his actions. Serving holy men and discharging his Dharmic responsibilities is essential.

एषु स्‍नानं जपो होमो व्रतं देवद्विजार्चनम् । पितृदेवनृभूतेभ्यो यद्दत्तं तद्ध्यनश्वरम् ॥

T: All round the year, there are rituals and ceremonies to be done. Performing them, bathing in holy rivers, performing religious worship and chants, conducting Yajnas, observing ritualistic austerities and fasts, worshipping Bhagavan, propitiating Brahmins, one's forefathers, and gods and all living entities all around will confer lasting merit and felicity in a householder's life.

द‍ृष्ट्वा तेषां मिथो नृणामवज्ञानात्मतां नृप । त्रेतादिषु हरेरर्चा क्रियायै कविभि: कृता ॥

ततोऽर्चायां हरिं केचित् संश्रद्धाय सपर्यया । उपासत उपास्तापि नार्थदा पुरुषद्विषाम् ॥

T: When the sages saw that people were beginning to show disrespect towards one another, upsetting the social harmony, they decided and erected great temples in holy places for worship. Hence, worshipping Bhagavan Sri Hari in these temples with true devotion is the duty of all householders from all walks of life and it fosters social bonding. 

If anyone does not respect or show regard to other human beings, such a person is a misanthrope. His worship in temples will be a total waste. 

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.13 - 26 January 2023

 

॥ ॐ नमो भगवते वासुदेवाय ॥

Thursday, 26 January 2023 VII.13  -  The life of a Sannyasi and Bhagavan Dattatreya's instruction to Bhakta Prahlada.

***

Narada is warming up to the pitch now. A stage comes in the life of a Vanaprastha when he will move on to Sannyasa. That is considered the pinnacle of human endeavour for spiritual upliftment. Most of the Sannyasis we know including all the Gurus and Mathadhipatis in various famous orders will fail the test prescribed by Sage Narada. 

एक एव चरेद्भ‍िक्षुरात्मारामोऽनपाश्रय: । सर्वभूतसुहृच्छान्तो नारायणपरायण: ॥

पश्येदात्मन्यदो विश्वं परे सदसतोऽव्यये । आत्मानं च परं ब्रह्म सर्वत्र सदसन्मये ॥

नासच्छास्त्रेषु सज्जेत नोपजीवेत जीविकाम् । वादवादांस्त्यजेत्तर्कान्पक्षं कंच न संश्रयेत् ॥

न शिष्याननुबध्नीत ग्रन्थान्नैवाभ्यसेद् बहून् । न व्याख्यामुपयुञ्जीत नारम्भानारभेत्‍क्‍वचित् ॥

T: The Sannyasi is fully self-satisfied, and interested in keeping body and soul together. He wears only a loin cloth. He begs for alms door-to-door. Unattached to anyone or any place, he loves all equally. His principal mood is total immersion in Bhakti towards Bhagavan Narayana. He moves from place to place, not staying anywhere for more than one night.  He sees all creation as a part of Bhagavan. Scriptures and debates as such make no sense to him unless they make one spiritual, not intellectual. He takes no sides and espouses no societal cause. He does not build Mathas and fancy Ashram as. He does not gather disciples around him. He does not give courses and discourses. He is not building empires ever.

*** 

Narada says that once, Prahlada, a supreme devotee himself, found lying on the bank of the river Kaveri (!!!) a well-bodied, extremely serene and blissful man. He was covered with dust and totally unmindful of his own appearance. Prahlada was curious and asked the Sannyasi how come he was so able-bodied since he seemed to have no interest in taking care of himself and obviously not earning any livelihood. The saint smiled. He was none other than Bhagavan Dattatreya, an incarnation of Maha Vishnu! His reply to King Prahlada is most interesting.

Bhagavan Dattatreya replied: "Dear King, you are highly regarded as a great examplar of Bhakti. You are a great ruler and care for everyone's welfare. Your universal love is worthy of the highest respect. I shall therefore reply to your query."

मधुकारमहासर्पौ लोकेऽस्मिन्नो गुरूत्तमौ । वैराग्यं परितोषं च प्राप्ता यच्छिक्षया वयम् ॥

विराग: सर्वकामेभ्य: शिक्षितो मे मधुव्रतात् । कृच्छ्राप्तं मधुवद्वित्तं हत्वाप्यन्यो हरेत्पतिम् ॥

क्षीम॑ दुकूलमजिनं चीरं वल्कलमेव वा । वसे5न्यदपि सम्प्राप्तं दिष्टमुक तुष्टधीरहम्‌ ॥ 

क्चचिच्छये घरोपस्थे तृणपर्णाइमभस्मसु । क्वचचित्मासादपर्यद्भे कशिपो वा परेच्छया ॥

क्चचित्स्नातो5नुलिप्तान्नः सुवासाः रनग्व्यलड्भृतः । रथेभाश्वेश्वरे क्वापि दिग्वासा ग्रहवद्धिभो ॥ 

नाहं निन्दे न च स्तौमि स्वभावविषमं जनम्‌ । ए्तेषां श्रेय आशासे उतैकात्म्यं महात्मनि ॥ 

विकल्पं जुहुयाचित्तौ तां मनस्यर्थविश्रमे । मनो वेकारिके ह॒त्वा तन्मायायां जुहोत्यनु ॥ 

आत्मानुभूतौ तां मायां जुहुयात्सत्यदड्युनिः । ततो निरीहो विरमेत्स्वानुभूत्या55त्मनि स्थितः ॥ 

स्वात्मवृत्तं मयेत्थं ते सुगुप्तमपि वर्णितम्‌ । व्यपेतं लोकशास्त्राभ्यां भवान्‌ हि भगवत्परः ॥

T: "The honey bee and the python are two excellent spiritual masters who give us exemplary instructions regarding how to be satisfied by collecting only a little and how to stay in one place and not move. From the honey bee, I have learned to be unattached to accumulating money, for although money is as good as honey, anyone can kill its owner and take it away (as people do to bees and steal their honey). I am fully capable of lying immobile and without any expectations like a python. To cover my body I use whatever is available, whether it be linen, silk, cotton, bark or deerskin, according to my destiny, and I am fully satisfied and unagitated. Sometimes I lie on the surface of the earth, sometimes on leaves, grass or stone, sometimes on a pile of ashes, or sometimes, by the will of others, in a palace on a first-class bed with pillows."

"O my lord Prahlada, sometimes I bathe myself very nicely, smear sandalwood pulp all over my body, put on a flower garland, and dress in fine garments and ornaments. Then I travel like a king on the back of an elephant or on a chariot or a horse. Sometimes, however, I travel naked, like a person haunted by a ghost."

"Different people are of different mentalities. Therefore it is not my business either to praise them or to blaspheme them. I only desire their welfare, hoping that they will agree to become one with the Paramatma, Bhagavan." 

"One should realise that it is our own mind that categorises things as good and bad. Make a Homa of such thoughts in our intellect. Make our intellectual predilections into a Homa in our sense of "I" and "Mine". Make a Homa of "I" and "Mine", called Ahankara, into the phenomenon of Maya that moves all creation. Once we get there, we do the Homa of Maya itself in Paramatma Bhagavan!"

"A learned, thoughtful person must realize that material existence is an illusion. This realization is possible only by self-realization. A self-realized person, who has actually seen the truth, should retire from all material activities, being situated in self-realization."

"Dear King Prahlada, you are certainly a self-realized soul and a devotee of the Supreme Lord. You do not care for public opinion or so-called scriptures. For this reason, I have described to you without hesitation the history of my self-realization."

Sage Narada concludes to Yudhishthira that Prahlada realised he was speaking to a true Paramahamsa. He bowed low and took his leave of Bhagavan Dattatreya.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.12 - 25 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Wednesday, 25 January 2023 VII.12  -  Sage Narada explains the tough standards of conduct for a Brahmachari and a Vanaprastha.

***

Srimad Bhagavatam is the scripture that inculcates Bhakti and shows the path to liberation. This can be accomplished only by living life rightly. How to live the ideal life of a Brahmachari? How to withdraw from the world of activity and family ties and withdraw into the forest as a Vanaprastha? These are now explained unambiguously by Sage Narada to King Yudhishthira.

The Brahmachari should live under the care of the true spiritual master, offering him sincere respect and obeisance, acting as his obedient attendant, and always carrying out his order. The Brahmachari should engage himself in spiritual activities and study the Vedic literature under the direction of the spiritual master. According to the Brahmacharya system, he should wear a deerskin secured by a belt, sport matted hair and should bear a staff, waterpot and sacred thread. He should collect alms daily, and whatever alms he has collected, he should offer to the spiritual master. A Brahmachari should accept food in the form of Prasada upon the order of the spiritual master, and if the spiritual master sometimes forgets to order the disciple to eat, the disciple should not take Prasada of his own initiative; rather, he should fast. The Brahmachari should be trained to be satisfied with eating what is absolutely necessary, he should be very expert in executing responsibilities, he should be faithful, and he should control his senses and try to avoid the association of women as far as possible.

All the four stages of life called Ashramas are recognized for spiritual progress, and therefore although the Grihastha Ashrama gives the opportunity and permission for a worldly life of pleasures and acquisition and enjoyment, including sexual activity for a certain time mainly to extend the progeny, it does not allow unrestricted indulgence of any kind.

After the Grihastha Ashrama comes another Ashrama, known as Vanaprastha, midway between Grihastha and Sannyasa. A person in the Vanaprastha order is quite restricted in eating food. He should not cook food over fire, although he is allowed to eat caru, grains that have been offered in a Homa fire. He may eat fruits and grains that have grown naturally. Living in a thatched cottage, the Vanaprastha should endure all kinds of heat and cold. He should not cut his nails or hair, and he should give up grooming and cleaning himself. He should wear tree bark, hold a staff, and practise living in the forest, taking a vow to live there for twelve years, eight years, four years, two years or at least one year. At last, when because of old age he can no longer perform the activities of a Vanaprastha, he should gradually stop everything and in this way give up his body.

These are indeed high standards of conduct not attainable by most of us. So whenever we bemoan our life of difficulties and disappointments, we should remember that we are the makers of our destiny and unless we raise our lives to a much higher standard of conduct, we will continue to be stuck. No doubt prayer and the company of holy people will help us in this journey always.

I shall quote three shlokas to stress what Narada says.

नन्वग्नि: प्रमदा नाम घृतकुम्भसम: पुमान् । सुतामपि रहो जह्यादन्यदा यावदर्थकृत् ॥

T: The irresistible power of temptation from the opposite sex is like a blazing fire and man is full of vulnerabilities like a pot of ghee. It will catch fire easily. Therefore man should stay away from the opposite sex always,  even his own daughter, and never allow himself to be in the company of the opposite sex alone if he is serious about spiritual progress. This is critical for a Brahmachari. 

यदाकल्प: स्वक्रियायां व्याधिभिर्जरयाथवा । आन्वीक्षिक्यां वा विद्यायां कुर्यादनशनादिकम् ॥

T: A Vanaprastha, if and when he is unable to perform his prescribed duties for advancement in spiritual consciousness or study of the Vedas, because of disease or old age, should practice fasting, and not taking any food.

इत्यक्षरतयात्मानं चिन्मात्रमवशेषितम् । ज्ञात्वाद्वयोऽथ विरमेद् दग्धयोनिरिवानल: ॥

T: Man is essentially all soul, the same as Brahman. Once the material body and its attachments are completely dropped and merged into the five elements, what remains is pure consciousness. Only that is of the nature of pure, unlimited, eternal bliss, and no duality remains in that state. It is like fire after all firewood has been burnt. 

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.11 - 24 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Tuesday, 24 January 2023 VII.11  -  Sage Narada lists the qualities that typify a good Brahmin and how a housewife should conduct herself.

***

King Yudhishthira feels blessed to have heard the story of Bhakta Prahlada and Bhagavan Narasimha. He now asks Sage Narada to instruct the assembly in regard to the model code of conduct for various Varnas and in different social roles.

This is an important discussion as most of us are searching for such guidance even today.  Yudhishthira prefaces his request with eulogising Sage Narada as the exalted son of Brahma himself and most revered as a learned sage in the three worlds.

Sage Narada is pleased to answer and says that whatever he has learnt and will now convey has been learnt by him from Bhagavan Narayana of Nara-Narayana fame who dwells in eternal meditation even today in Badarikashrama for the welfare of all creation.

Sage Narada begins by listing a great set of 30 qualities that everyone should practise for betterment in this world and in the world hereafter.

1. Truthfulness
2. Compassion
3. Austerity
4. Cleanliness
5. Fortitude (in suffering)
6. Discrimination between right and wrong.
7. Self-control ( body and senses)
8. Non-violence
9. Celibacy/continence
10. Non-possessiveness
11. Self-study
12. Simplicity
13. Cheerfulness
14. Equanimity
15. Service of noble souls
16. Poise and measured conduct
17. Gradual detachment from physical pleasures
18. The realisation that egoistic endeavours produce adverse results
19. Reticence
20. Self-contemplation
21. Generosity in feeding and caring for animals and creatures around
22. Seeing own self and God in others- humans and animals.
23. Seeking the company of holy men.
24. Chanting the names of Bhagavan Sri Krishna.
25. Singing Bhagavan's glories
26. Constant remembrance of the Lord
27. Serving the Lord in all acts
28. CeremonialWorship 
29. Considering the Lord as one's friend and beloved
30. Surrender to the Lord

After listing these, Sage Narada sets the benchmark for who is indeed a Brahmin. He begins by saying that being a Brahmin is not some accidental birth but results from several lives of acquiring good tendencies and godliness reflecting Brahma himself. So how does a Brahmin conduct himself?

शमो दमस्तप: शौचं सन्तोष: क्षान्तिरार्जवम् । ज्ञानं दयाच्युतात्मत्वं सत्यं च ब्रह्मलक्षणम् ॥

T: Self-control of mind and body, cleanliness, cheerfulness, forbearance and forgiveness, transparency, knowledge and wisdom, compassion, considering oneself the servant of the Lord - these symbolise a true Brahmin. Narada emphasises that a Brahmin does not engage in business and menial activities ever. 

Similarly, a Kshatriya is described as one of great strength, fortitude, readiness to sacrifice oneself in upholding others' interests, fairness in tax collection, and service of the learned/Brahmins.

He also describes how Vaishyas and Shudras should conduct themselves. The common theme is devotion, respecting social values,  and self-control across all categories.

How should a woman be? She should be a great homemaker, loving and serving her husband as Devi Lakshmi serves Bhagavan Vishnu! She should display affection, competence, mindfulness, anticipation, efficiency and diligence. No wonder we in Sanatana Dharma worship God as Mother, Devi!

Many other details are given. Narada also clarifies that Dharma is not a static, rigid, carved-in-stone kind of book of rules.

प्राय: स्वभावविहितो नृणां धर्मो युगे युगे । वेदद‍ृग्भि: स्मृतो राजन्प्रेत्य चेह च शर्मकृत् ॥ 

T: The knowers of Veda and great sages have time to time prescribed the ideals of human conduct across roles and sections of society taking into account human tendencies and aspirations, such that people achieve felicity in the here and the hereafter for themselves and society.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII. 10 part 2 - 23 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Monday, 23 January 2023 VII.10 Part 2  -  Lord Shiva becomes Tripurari.

***

यूयं नृलोके बत भूरिभागा लोकं पुनाना मुनयोऽभियन्ति । येषां गृहानावसतीति साक्षाद्गू ढं परं ब्रह्म मनुष्यलिङ्गम् ॥

T: Narada concludes this story of Narasimha Avatara by telling Yudhishthira: "My dear Yudhishthira, all of you are most fortunate in having Bhagavan Sri Krishna as your materal uncle's son, with such proximity and affection. In addition, His presence means your palace is frequented by many great souls! Even Lord Brahma and Lord Shiva cannot adequately explain Bhagavan's glory!"

"Long ago, when the Asura Mayaa created a situation to discredit Lord Shiva, Bhagavan stepped in and sorted the situation out." This triggers the king's curiosity. 

Narada tells the story:

Mayaa created an invisible trio of cities to protect the Asuras from the powerful Devas. He was a powerful magical expert. These invisible cities were also aerial vehicles equipped with innumerable deadly weapons. The Asuras took full advantage of this creation and destroyed the gods' abodes as well as their confidence, driving them to seek the help of Lord Shiva.

Lord Shiva reassured the gods and shot arrows at the Tripura (three cities) of the Asuras. The arrows multiplied many-fold and resembled the rays of the sun as they destroyed the Tripura cities. Mayaa at once immersed the distraught and defeated Asuras into Amritakunda (a large reservoir of ambrosia) that immediately restored and energised the Asuras like never before.  They were strong and stood like lightning arrays. Tripura was also re-established. 

Lord Vishnu did not want Lord Shiva's efforts to go in vain. He became a cow, and with Brahma as the calf, entered into the recreated Tripura. The two simply drank up all the ambrosia.

When the Asuras realised the fact that Vishnu and Brahma had infiltrated their city, they were chagrined, but Mayaa consoled them that all this was the play of inexorable Karma. 

अथासौ शक्तिभि: स्वाभि: शम्भो: प्राधानिकं व्यधात् । धर्मज्ञानविरक्त्यृद्धितपोविद्याक्रियादिभि: ॥ 

रथं सूतं ध्वजं वाहान्धनुर्वर्मशरादि यत् । सन्नद्धो रथमास्थाय शरं धनुरुपाददे ॥

T: Bhagavan now created with His power a whole array of weapons for Lord Shiva. Dharma became the chariot, Jnana was the charioteer, Vairagya was the military flag, Bhagavan's divine treasures became the horses, Tapas became the bow, Vidya became the shield,  Kriya and other Shaktis became arrows. Lord Shiva mounted the chariot, chose the Abhijit Muhurta and used the weapons to strike and destroy the Tripura cities in an instant. Heavens celebrated this famous victory.

That is how Lord Shiva has earned the epithets "Tripurari" and 'Purari". Being hailed by Brahma and everyone else, Lord Shiva returned to his abode.

एवं विधान्यस्य हरे: स्वमायया विडम्बमानस्य नृलोकमात्मन: ।

वीर्याणि गीतान्यृषिभिर्जगद्गुरोर्लोकं पुनानान्यपरं वदामि किम् ॥

T: "This is how Bhagavan by His Maya manages the various inexplicable Leelas or sports we see in all His creation among all creatures. That is why the great Rishis constantly sing His praises and recount His glories and pastimes. What more can I tell you, oh, King?"

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.10 part 1 - 22 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Sunday, 22 January 2023 VII.10 Part 1  -  The story of Prahlada and Lord Narasimha concludes.

***

Prahlada passes the test posed by Bhagavan with the offer of worldly boons. He seeks only devotion and grace. I reproduce the shlokas here for chanting. Bhagavan Himself concludes saying that anyone who faithfully listens to this story is emancipated. 

***

Lord Narasimha wanted to bestow benedictions upon Prahlada, one after another, but Prahlada, thinking of them to be impediments on the path of spiritual progress, did not accept any of them. Instead, he fully surrendered at the Lord’s lotus feet. He said: “If anyone engaged in devotional service of the Lord prays for personal sense gratification, he cannot be called a pure devotee or even a devotee. He may be called only a merchant engaged in the business of give and take. Similarly, a master who wants to please his servant after taking service from him is also not a real master.” Prahlada, therefore, did not ask anything from Bhagavan. Rather, he said that if the Lord wanted to give him a benediction, he wanted the Lord to assure him that he would never be induced to take any benedictions for the sake of material desires. Exchanges of devotional service for fulfilling lusty desires are always very prominent. As soon as lusty desires awaken, one’s senses, mind, life, soul, religious principles, patience, intelligence, shyness, beauty, strength, memory and truthfulness are all vanquished. One can render unalloyed devotional service only when there are no material desires in one’s mind.

Bhagavan was greatly pleased with Prahlada for his unalloyed devotion, yet the Lord provided him one material benediction — that he would be perfectly happy in this world and live his next life in Vaikuntha. The Lord gave him the benediction that he would be the king of this material world until the end of the manvantara millennium and that although in this material world, he would have the facility to hear the glories of the Lord and depend fully on the Lord, performing service to Him in uncontaminated Bhakti-yoga. The Lord advised Prahlada to perform sacrifices through Bhakti-yoga, for this is the duty of a king.

Prahlada accepted whatever the Lord had offered him, and he prayed for the Lord to deliver his father. In response to this prayer, the Lord assured him that in the family of such a pure devotee as Prahlada, not only the devotee’s father but his forefathers for twenty-one generations are liberated. The Lord also asked Prahlada to perform the ritualistic ceremonies appropriate after his father’s death.

Then Lord Brahma, who was also present, offered many prayers to the Lord, expressing his obligation to the Lord for having offered benedictions to Prahlada. 

श्रीभगवानुवाच
मैवं विभोऽसुराणां ते प्रदेय: पद्मसम्भव ।
वर: क्रूरनिसर्गाणामहीनाममृतं यथा ॥

T:The Lord advised Lord Brahma not to offer benedictions to Asuras as he had to Hiranyakashipu, for such benedictions indulge them. It would be like feeding Amrita (ambrosia of immortality) to snakes! 

Then Lord Narasimha disappeared. On that day, Prahlada was installed on the throne of the world by Lord Brahma and Sage Shukracharya.

 Thus Sage Narada described the character of Prahlada for Yudhishthira , and he further described the killing of Ravana by Lord Sri Rama and the killing of Shishupala and Dantavakra in Dvapara-yuga. Shishupala, of course, had merged into the existence of the Lord and thus achieved Sayujya-mukti. Narada praised Yudhishthira  because the Supreme Lord, Sri Krishna, was the greatest well-wisher and friend of the Pandavas and almost always stayed in their house. Thus, the fortune of the Pandavas was greater than that of Prahlada.

***

This concludes Bhagavan's Narsimha Avatara. I have great pleasure in embedding here a link to the wonderful series of talks by Swami Tejomayananda-ji on Prahlada Stuti. This is a must-listen as it gives the many-layered spiritual meanings of the prayer we have just now read.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.08 cont'd. - 20 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Friday, 20 January 2023 VII.08 contd. -  The prayers of Lord Brahma, Lord Rudra, and others to Bhagavan Narasimha.

***

Verily, the prayer one offers to Bhagavan is more an indication of where one stands than a description of Bhagavan! We see here a variety of prayers being offered by Brahma, Shiva, Indra, Siddha and Rishis and others to Lord Narasimha who was anger incarnate and appeared to be still burning in rage over the monstrosities of Hiranyakashipu. I have taken the translations from Bhakivendanta as there is no need for any more interpretation.

श्रीब्रह्मोवाच

नतोऽस्म्यनन्ताय दुरन्तशक्तये विचित्रवीर्याय पवित्रकर्मणे ।

विश्वस्य सर्गस्थितिसंयमान् गुणै: स्वलीलया सन्दधतेऽव्ययात्मने ॥

श्रीरुद्र उवाच

कोपकालो युगान्तस्ते हतोऽयमसुरोऽल्पक: । तत्सुतं पाह्युपसृतं भक्तं ते भक्तवत्सल ॥

श्रीइन्द्र उवाच

प्रत्यानीता: परम भवता त्रायता न: स्वभागा दैत्याक्रान्तं हृदयकमलं तद्गृहं प्रत्यबोधि ।

कालग्रस्तं कियदिदमहो नाथ शुश्रूषतां ते मुक्तिस्तेषां न हि बहुमता नारसिंहापरै: किम् ॥

श्रीऋषय ऊचु:

त्वं नस्तप: परममात्थ यदात्मतेजो येनेदमादिपुरुषात्मगतं ससर्क्थ ।

तद्विप्रलुप्तममुनाद्य शरण्यपाल रक्षागृहीतवपुषा पुनरन्वमंस्था: ॥

श्रीपितर ऊचु:

श्राद्धानि नोऽधिबुभुजे प्रसभं तनूजैर्दत्तानि तीर्थसमयेऽप्यपिबत्तिलाम्बु ।

तस्योदरान्नखविदीर्णवपाद्य आर्च्छत्तस्मै नमो नृहरयेऽखिलधर्मगोप्त्रे ॥

श्रीसिद्धा ऊचु:

यो नो गतिं योगसिद्धामसाधुरहार्षीद् योगतपोबलेन ।

नाना दर्पं तं नखैर्विददार तस्मै तुभ्यं प्रणता: स्मो नृसिंह ॥

श्रीविद्याधरा ऊचु:

विद्यां पृथग्धारणयानुराद्धां न्यषेधदज्ञो बलवीर्यद‍ृप्त: ।

स येन सङ्ख्ये पशुवद्धतस्तं मायानृसिंहं प्रणता: स्म नित्यम् ॥

श्रीनागा ऊचु:

येन पापेन रत्नानि स्त्रीरत्नानि हृतानि न: ।

तद्वक्ष:पाटनेनासां दत्तानन्द नमोऽस्तु ते ॥

श्रीमनव ऊचु:

मनवो वयं तव निदेशकारिणो दितिजेन देव परिभूतसेतव: ।

भवता खल: स उपसंहृत: प्रभो करवाम ते किमनुशाधि किङ्करान् ॥

श्रीगन्धर्वा ऊचु:

वयं विभो ते नटनाट्यगायका येनात्मसाद्वीर्यबलौजसा कृता: ।

स एष नीतो भवता दशामिमां किमुत्पथस्थ: कुशलाय कल्पते ॥

श्रीचारणा ऊचु:

हरे तवाङ्‌घ्रिपङ्कजं भवापवर्गमाश्रिता: । यदेष साधुहृच्छयस्त्वयासुर: समापित: ॥

श्रीयक्षा ऊचु:

वयमनुचरमुख्या: कर्मभिस्ते मनोज्ञैस्त इह दितिसुतेन प्रापिता वाहकत्वम् ।

स तु जनपरितापं तत्कृतं जानता ते नरहर उपनीत: पञ्चतां पञ्चविंश ॥

श्रीकिम्पुरुषा ऊचु:

वयं किम्पुरुषास्त्वं तु महापुरुष ईश्वर: । अयं कुपुरुषो नष्टो धिक्कृत: साधुभिर्यदा ॥

श्रीवैतालिका ऊचु:

सभासु सत्रेषु तवामलं यशो गीत्वा सपर्यां महतीं लभामहे । 

यस्तामनैषीद् वशमेष दुर्जनो द्विष्टय‍ा हतस्ते भगवन्यथामय: ॥

श्रीकिन्नरा ऊचु:

वयमीश किन्नरगणास्तवानुगा दितिजेन विष्टिममुनानुकारिता: ।

भवता हरे स वृजिनोऽवसादितो नरसिंह नाथ विभवाय नो भव ॥

श्रीविष्णुपार्षदा ऊचु:

अद्यैतद्धरिनररूपमद्भ‍ुतं ते द‍ृष्टं न: शरणद सर्वलोकशर्म ।

सोऽयं ते विधिकर ईश विप्रशप्तस्तस्येदं निधनमनुग्रहाय विद्म: ॥

Lord Brahma prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate Your prowess and incredible influence, for Your actions are never polluted by Prakriti Maya. Through the material qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without deterioration. I, therefore, offer my respectful obeisances unto You.

Lord Shiva said: The end of the millennium is the time for Your anger. Now that this insignificant demon Hiranyakashipu has been killed, Oh my Lord, who are naturally affectionate to Your devotee, kindly protect his son Prahlada, who is standing nearby as Your fully surrendered devotee.

Indra said: Oh Supreme Lord, You are our deliverer and protector. Our shares of sacrifices, which are actually Yours, have been recovered from the demon by You. Because the demoniac king Hiranyakashipu was most fearsome, our hearts, which are Your permanent abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our hearts have been dissipated. Oh Lord, for those who always engage in Your service, which is more exalted than liberation, all material opulence is insignificant. They do not even care for liberation, not to speak of the benefits of Kama, Artha and Dharma. All the saintly persons present offered their prayers in this way: Oh Lord, Oh supreme maintainer of those sheltered at Your lotus feet, Oh original Being, the process of austerity and penance, in which You instructed us before, is the spiritual power of Your very self. It is by austerity that You create the material world, which lies dormant within You. This austerity was almost stopped by the activities of this demon, but now, by Yourself appearing in the form of Narasimhadeva, which is meant just to give us protection, and by killing this demon, You have again approved the process of austerity.

The inhabitants of Pitrriloka prayed: Let us offer our respectful obeisances unto Lord Narasimhadeva, the maintainer of the religious principles of the universe. He has killed Hiranyakashipu, the demon who by force enjoyed all the offerings of the shraaddha ceremonies performed by our sons and grandsons on the anniversaries of our death and who drank the water with sesame seeds offered in holy places of pilgrimage. By killing this demon, Oh Lord, You have taken back all this stolen property from his abdomen by piercing it with Your nails. We, therefore, wish to offer our respectful obeisances unto You.

The inhabitants of Siddhaloka prayed: Oh Lord Narasimhadeva, because we belong to Siddhaloka, we automatically achieve perfection in all eight kinds of mystic power. Yet Hiranyakashipu was so dishonest that by the strength of his power and austerity, he took away our powers. Thus he became very proud of his mystic strength. Now, because this rogue has been killed by Your nails, we offer our respectful obeisances unto You. 

The inhabitants of Vidyadhara-loka prayed: Our acquired power to appear and disappear in various ways according to varieties of meditation was banned by that foolish Hiranyakashipu because of his pride in his superior bodily strength and his ability to conquer others. Now the Supreme Being has killed him just as if the demon were an animal. Unto that supreme pastime form of Lord Narasimhadeva, we eternally offer our respectful obeisances. 

The inhabitants of Nagaloka said: The most sinful Hiranyakashipu took away all the jewels on our hoods and all our beautiful wives. Now, since his chest has been pierced by Your nails, You are the source of all pleasure to our wives. Thus we together offer our respectful obeisances unto You.

All the Manus offered their prayers as follows: As Your order carriers, Oh Lord, we, the Manus, are the law-givers for human society, but because of the temporary supremacy of this great demon, Hiranyakashipu, our laws for maintaining Varna Ashrama Dharma were destroyed. Oh Lord, now that You have killed this great demon, we are in our normal condition. Kindly order us, Your eternal servants, what to do now.

The Prajapatis offered their prayers as follows: Oh Supreme Lord, Lord of even Brahma and Shiva, we, the prajapatis, were created by You to execute Your orders, but we were forbidden by Hiranyakashipu to create any more good progeny. Now the demon is lying dead before us, his chest pierced by You. Let us, therefore, offer our respectful obeisances unto You, whose incarnation in this form of pure goodness is meant for the welfare of the entire universe.

The inhabitants of Gandharvaloka prayed: Your Lordship, we ever engage in Your service by dancing and singing in dramatic performances, but this Hiranyakashipu, by the influence of his bodily strength and valour, brought us under his subjugation. Now he has been brought to this low condition by Your Lordship. What benefit can result from the activities of such an upstart as Hiranyakashipu?

The inhabitants of the Carana planet said: Oh Lord, because You have destroyed the demon Hiranyakashipu, who was always a stake in the hearts of all honest men, we are now relieved, and we eternally take shelter of Your lotus feet, which award the conditioned soul liberation from materialistic contamination.

The inhabitants of Yakshaloka prayed: Oh controller of the twenty-four elements, we are considered the best servants of Your Lordship because of rendering services pleasing to You, yet we engaged as palanquin carriers by the order of Hiranyakashipu, the son of Diti. Oh Lord in the form of Narasimhadeva, You know how this demon gave trouble to everyone, but now You have killed him, and his body is mixing with the five material elements.

The inhabitants of Kimpurusha-loka said: We are insignificant living entities, and You are the Supreme Being, the supreme controller. Therefore how can we offer suitable prayers unto You? When this demon was condemned by devotees because they were disgusted with him, he was then killed by You.

The inhabitants of Vaitalika-loka said: Dear Lord, because of chanting Your spotless glories in great assemblies and arenas of sacrifice, we were accustomed to great respect from everyone. This demon, however, usurped that position. Now, to our great fortune, You have killed this great demon, exactly as one cures a chronic disease.

The Kinnaras said: Oh supreme controller, we are ever-existing servants of Your Lordship, but instead of rendering service to You, we were engaged by this demon in his service, constantly and without remuneration. This sinful man has now been killed by You. Therefore, Oh Lord Narasimhadeva, our master, we offer our respectful obeisances unto You. Please continue to be our patron.

The associates of Lord Vishnu in Vaikuntha offered this prayer: Oh Lord, our supreme giver of shelter, today we have seen Your wonderful form as Lord Narasimhadeva, meant for the good fortune of all the world. Oh Lord, we can understand that Hiranyakashipu was the same Jaya who engaged in Your service but was cursed by Brahmins and who thus received the body of a demon. We understand that his having now been killed is Your special mercy upon him.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.08 - 19 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Thursday, 19 January 2023 VII.08 -  The incarnation of Bhagavan Narasimha and the killing of Hiranyakashipu.

***

This sacred chapter covers the great incarnation of Bhagavan Maha Vishnu as Lord Narasimha. For all Hindus, just as Prahlada is the epitome of Bhakti, Lord Narasimha is the infallible Lord who will always come to help the true devotee, however great the threat from evil, even if it is from his own most powerful father like Hiranyakashipu!

Today we will cover shlokas 1-39 and the rest, tomorrow. The entire chapter is embedded here as a slideshow for Parayana,. The audio of the chapter (Br. Devaki Chaitanya) is also linked here.  I have scanned the translation from Swami Tapasyananda-ji and give it below.

Skandha VII : Chapter 8   DESTRUCTION OF  HIRANYAKASHIPU   

Hiranya's angry Reaction (1-7)   

Sage Narada said 1. Those Asura boys, pure-minded, accepted instructions given by Prahlada, and not those by their teachers

 2. The teachers now saw how  the minds of the boys were becoming  more and more prone to contemplation and solitude. They were very much frightened  to note this development, and to avoid any blame falling on them, they went and reported the whole matter to their ruler Hiranyakashipu.   

3. Hiranyakashipu’s body trembled in a violent rage on hearing his son's unbearable misconduct, and he decided to kill the boy himself.

4-5. Raining  abusive words on Prahlada, who least deserved such harsh treatment, Hiranya, cruel by nature, looked at him with an angry side-long glance and hissing like a trampled serpent, addressed the boy, who stood before him saluting in all humility and composure. 

6. He said: “l shall Immediately despatch you to the city of Yama. the god of death—you who   are an audacious fool, a traitor to the   family, a debased villain, and one who has defied my authority! 

7. What IS that source of strength depending on which you fearlessly flout the commands of one like   me? My angry looks are sufficient to cause trepidation in the hearts of all the guardian deities and generate tremors in all the three worlds. How dare you flout me!!!???

Prahlada's Advice to Hiranya (8-11)   

Prahlada said: 8. O King! Not only for me but even for all considered strong, including yourself, the source of strength is He, the Supreme Being, who controls like His slaves all beings high and Iow, from Brahma down to a blade of grass. 

9. He, Supreme Lord of the world-measuring strides is Time. He is the strength of the of the senses, of the mind, and of the body.  It is He, the Lord Supreme and the master oi the Gunas, that creates, preserves, and destroys all beings. 

I0. Please abandon your Asuric (monstrous) character. Have even-sightedness. Abandoning the distinction between friend and foe. There is no enemy beyond one's own mind if it is uncontrolled and caught In the path of vice. The supreme worship of the Lord consists in keeping the mind even and unperturbed, seeing no difference between friend and foe.

11. There are some who consider themselves as the victors of all the ten quarters, without first conquering the senses which rob one of all one's real wealth. To a wise and good man who has conquered his lower self, who has an enlightened mind, who looks on all alike, there can be no enemy; because enemies are the creations of one's own ignorance.

Incarnation Of Narasimha ( 12-23)

Hiranyakashipu said: 12. “O fool! You who indulge in such senseless and arrogant talk are facing imminent death. For none but those who are to face with death will talk such unbridled nonsense”. 

13. Continuing, Hiranya asked, “O hapless fellow! Where is that Lord of the worlds of whom you speak, if there is any such other than me?” “Everywhere!”, replied Prahlada. “Why? Is he in this pillar then?”, questioned Hiranya. “l see Him there too,” replied Prahlada, looking at the pillar.  

14. “I, the master of the universe, am now going to sever your head, O you, impertinent prattler! Let Hari, of whom you speak as the shelter of all, protect you if he can!”, said Hiranya.   

15. Castigating his highly pious son with such angry and abusive words, the powerful  Hiranyakashipu jumped up from his throne, sword in hand, and delivered a blow with his very strong fist on the pillar wherein Prahlada had said he saw Sri Hari. 

16. Immediately a terrific sound arose from that pillar. That sound was so loud that it seemed to crack the Cosmic Shell (the whole universe is compared to a large egg).  Hearing it, Brahma and other deities thought that the doomsday of the world, which included their spheres, had come.   

17. Thus, while  Hiranyakashipu was making a determined effort to kill his son, he was wonder-struck to hear the strange and terror-inspiring sound, whose source he could not trace anywhere in the assembly.   

18. In order to make true the words of His devotee who had said that he saw Sri Hari in the pillar too, and also to demonstrate that He was immanent in everything, the Lord was seen as emerging into the assembly from the pillar, in a form that was neither of a beast nor of a man. 

19. The Asura, who was looking around for the source of that sound, now saw that form emerging from the pillar, a wonderful form which was neither a whole man nor a whole animal, but Lo! A Man-lion! 

20. While  Hiranyakashipu was questioning himself anxiously within, there stood before him that very fierce form of the Man-lion, having glowing and frightening eyes resembling the colour of molten gold, and a face surrounded by brilliant matted locks and mane. 

21. His fangs were terror-inspiring. His tongue was sharp and quivering like a sword. His curved eyebrows gave a frightening look to His face. His ears stood erect and high. His open mouth and nostrils looked like strange mountain caves, while his cleft cheeks added ferocity to the face. 

22. His body touching the sky had a neck that was short and thick, a chest that was broad, and an abdomen that was slender. With hair resembling the rays of the moon covering His body, He had innumerable arms set on all sides with claws that looked like weapons. 

23. The form that stood before Hiranya was so formidable that none could approach Him, and the   Daityas and Danavas all fled away in every direction before His spectral Sudarshana discus and other weapons. Then, seeing Him,  Hiranyakashipu thought: “This is perhaps a stratagem thought out by that Hari, the master of all magical arts, to encompass my death. But let me see what this Hari can do against me.”  

Destruction of Hiranya (24-39)   

24. Soliloquising like this, the Asura, armed with a mace, rushed at the Man-lion, yelling. Like a moth rushing into a fire, the Asura was thereupon engulfed in the luminosity of the Man-lion and became invisible.

25. There is nothing extraordinary or astonishing about this in the case of Maha Vishnu, the Pure Being of radiant Sattva, who, at the end of the Pralaya, neutralises that world-engulfing Tamas by His own brilliance. Approaching the Man-lion,  the Asura delivered a mighty blow on Him with his powerful mace. 

26. Just like Garuda catching a serpent, the Lord caught the attacking Asura in His claws: but the Asura freed himself from the hold of the sportive Man-lion, as a serpent from Garuda. 

27. O descendant of the Bharatas! The Devas and the lords of the quarters who had all been deprived of their realms by the Asuras, and who were now watching the scene from behind te clouds, considered it a calamity that the Asura had escaped from the hold of the Lord. The Asura too interpreted this as proof of his opponent’s fear of him. Soon, without any sign of strain, he approached the Lord again for battle, sword and shield in hand. 

28. The fierce Asura whose eyes were dazzled by the brilliance of the Man-lion was yelling and moving up and down with the speed of a falcon according to the tactics of combat in order to save himself from falling into the clutches of his opponent, but he was soon caught again by the Lord with a resounding roar.

29. Desperately struggling as the Asura was to free himself from the distressing hold of the Man-lion, as a mouse from that of a serpent, the Lord laid him on His thighs, sitting on the threshold of the Assembly Hall, and as Garuda tears apart a snake, He playfully tore open the Asura’s body at the time of sunset – the body on which even a scratch could not be made by Indra’s thunderbolt.

30-31. The Man-lion form of the Lord then appeared forbidding to look at, because of the fury reflected in His eyes. With His tongue licking the two corners of His wide-open mouth, with the mane of His face and neck reddened by drops of blood, and with the loops of intestine hanging on His neck, the Lord as the Man-lion presented a formidable appearance, even as a lion that had slain an elephant. He now attacked the followers of Hiranyakashipu. Throwing aside the body of Hiranya with the heart torn out, the multi-armed Man-lion went around attacking and killing in hundreds with the stroke of His nails the numerous followers of the Asura who were standing with uplifted weapons in readiness to strike.  

32. The clouds were shattered by the movements of His manes. The luminaries in the sky like the sun lost their lustre in the abundant brilliance released from His eyes.  His breath agitated the seas, and the elephants of the quarters trumpeted in fear, hearing His terrific roars. 

33. The heavens with the aerial cars of the celestials shattered by His mane, and the earth trembling under the tread of His feet, were both stirred to their depths. Under His powerful impact, the mountains were tossed up, while the lustre emanating from Him drowned the brilliance of the sky and the quarters.  

34. Afterwards He seated Himself on the royal throne in all His splendorous glory.  None dared to approach that all-powerful being of terrific face, which bore marks of anger because there were no more opponents to be confronted. 

35. Hearing that the primaeval Daitya (Titan), the headache of the worlds, had been slain by Sri Hari in battle, the celestial women with faces blooming in joy rained flowers.  

36. The sky was crowded with the aerial cars of celestials who gathered to see the happenings. The Devas then sounded their big drums and kettle drums, while the leading Gandharvas danced and their women sang. 

37-39. Then, O dear ones,  the assembled representatives of all species of beings—Brahma, Indra, Parameswara and other Divinities, Rishis, Pitris, Siddhas, Vidyadharas, great serpents, Manus,  Prajapatis, Gandharvas, Asuras, Charanas, Yakshas, Kimpurushas, Vetalas, Siddheswaras and Kinnaras, as well as the  Lord's attendants like Sunanda and Kumuda—all these standing at a little distance away, with palms joined in reverential salutation, began to extol the Lord, one after another.

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.07 - 18 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Wednesday, 18 January 2023 VII.07 -  The story of how Sage Narada takes care of Prahlada's mother during her pregnancy and the spiritual instruction he imparts to Prahlada in the womb.

***

Prahlada begins telling his story to his friends. 

When Hiranyakashipu went to do his severe Tapas, the gods thought he was dead. They attacked Asuras who ran away leaving behind their wives and children. Queen Kayadu who was carrying Prahlada in her womb was abducted by Indra with the intention of killing off her baby as soon as he was born as he would be a future enemy. But Sage Narada stopped Indra, telling him that the boy to be born would be a great Jnani and Bhakta receiving respect from all. 

इत्युक्तस्तां विहायेन्द्रो देवर्षेर्मानयन्वच: । अनन्तप्रियभक्त्यैनां परिक्रम्य दिवं ययौ ॥

T: "When the sage Narada had thus spoken, King Indra, respecting Narada’s words, immediately released my mother. Because of my being a devotee of the Lord, he circumambulated her. Then he returned to heaven."

Kayadu was protected and cared for by Narada in his ashrama. She also served him faithfully, praying for safe delivery. Narada gave her the highest spiritual wisdom, too. Although she seemed to forget everything, her foetus Prahlada, absorbed everything like a great disciple.

Prahlada says:

भवतामपि भूयान्मे यदि श्रद्दधते वच: । वैशारदी धी: श्रद्धात: स्त्रीबालानां च मे यथा ॥

T:"My dear friends, if you can place your faith in my words, simply by that faith you can also understand this spiritual wisdom, just like me! This is true for all children and women, too. What is essential is reverential attention."

"Just as the fruits and flowers of a tree in due course of time undergo six changes — birth, existence, growth, transformation, dwindling and then death — the material body, which is obtained by the spirit soul under different circumstances, undergoes similar changes. However, there are no such changes for the Atma."

"Atma and Paramatma dwell in the body, as the supreme witness. The experiences and mental modifications do not touch them, just as space is never contaminated by the contents of a pot, even if it is liquor. Space coexists with the pot and its contents, but is unaffected."

"The spiritual aspirant can discover the Atma within himself experientially, just as one extracts gold from its ore. One must find the Atma by analysis, saying, “This is not it. This is not it.” Thus one must separate spirit from matter."

"Man's intellect could be in any of three states - wakefulness, dreaming and sleep. But the witness, Ishwara, is eternally awake and merely a witness. Also, without the Atma, there is no life."

How to progress spiritually? There are many paths. But

तत्रोपायसहस्राणामयं भगवतोदित: । यदीश्वरे भगवति यथा यैरञ्जसा रति: ॥ 

T: "Of all the paths, Bhagavan Himself has stated that the practices on the path of Bhakti are the best."

This path has many steps. Finding and serving the Guru with devotion. Dedicating everything one possesses to the Lord. Developing faith in His glories conveyed through the sacred stories. Participating in devotional singing and chanting. Worshipping His images and emblems. Serving all beings with devotion as all such service reaches Him alone."

"The Paramatma, or Bhagavan, is situated in the core of every living entity’s heart. Thus one should offer respect to every living entity according to that living entity’s position or manifestation."

Prahlada says one can recognise a true Bhakta by his manifest acts of devotion and ecstasy, unmindful of what others may think.

"One’s riches, a beautiful wife or girlfriends, one’s sons and daughters, one’s residence, one’s domestic animals like cows, elephants and horses, one’s treasury, all economic power and devices for sense gratification — indeed, even the lifetime in which one can enjoy all these material riches — are certainly temporary and flickering. Since the opportunity of human life is temporary, what benefit can these material riches give to a sensible man who has understood himself to be eternal and beyond the body?"

नालं द्विजत्वं देवत्वमृषित्वं वासुरात्मजा: । प्रीणनाय मुकुन्दस्य न वृत्तं न बहुज्ञता ॥ 

न दानं न तपो नेज्या न शौचं न व्रतानि च । प्रीयतेऽमलया भक्त्या हरिरन्यद् विडम्बनम् ॥

T: 'My dear friends, being a Brahmin, or even a god, a powerful Asura, a most learned man, a big Vedic ritualist, or such, is totally irrelevant to Bhagavan. All that matters is devotion and devotion alone. Nothing else- not generous donations, extreme Tapas, big Yajnas,  extreme purity and cleanliness in physical terms, rigid routines of fasting and bathing etc. can help. Bhagavan is interested only in uncorrupted, undiluted Bhakti. All else is a waste and a paradox."

ततो हरौ भगवति भक्तिं कुरुत दानवा: । आत्मौपम्येन सर्वत्र सर्वभूतात्मनीश्वरे ॥

T: "Therefore, my dear Danava friends, practise Bhakti towards Bhagavan Sri Hari. See your own Atma in all, and therefore, Bhagavan as the indweller in everything."

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.06 - 17 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Tuesday, 17 January 2023 VII.06 -  Prahlada astonishes his classmates with high spiritual wisdom and instruction for correcting their lives and says he has received this wisdom from Sage Narada.

***

Bhakta Prahlada's words in this chapter have wisdom and insight into life and liberation as much as the Bhaja Govindam stotra of Adi Shankara. That the boy speaks such words to his classmates when he is only five years of age is truly remarkable.

Every great man states that all that he shares have been given to him by the grace of Bhagavan and Guru. Anyone who blows his trumpet without acknowledging his Guru is a charlatan.

***

कौमारा आचरेत्प्राज्ञो धर्मान्भागवतानिह । दुर्लभं मानुषं जन्म तदद्यप्यध्रुवमर्थदम् ॥

T: "Dear boys, a wise man leads the life of a Bhagavata or devotee. This birth as a human is indeed rare, and also short-lived. It should be therefore best utilised." Thus began Prahlada when the boys were free from the classes and sat around him. He went on to speak the highest wisdom about the pitfalls of a materialist life.

"Man is destined to live for a hundred years in this body at the most. But the irony of it is that he spends half of it asleep. Also, the first twenty years are spent in childhood without wisdom and another twenty in infirm old age when no spiritual practice is possible. Even the rest of his years are spent in getting and spending and taking care of attachments in the family."

को न्वर्थतृष्णां विसृजेत्प्राणेभ्योऽपि य ईप्सितः। यं क्रीणात्यसुभिः प्रेष्ठैस्तस्करः सेवको वणिक् ॥

T:" Who can give up this worldly greed? Don't we see thieves, traders, servants, and in fact everyone, risking their very lives in this rat race to fulfil their material greed!?"

"One thinks it is a good life, with great attachment to wife and children, as long as one is busy doing what is considered the right thing to do in terms of Dharma, Artha and Kama. But none of these liberates us ever from the bondage of suffering and death. These are inevitable in our materialistic existence."

Prahlada demonstrates in many shlokas his intimate understanding of each type of attachment - to a dear wife who gives so many pleasurable moments, to children (he mentions specifically boys and girls) for all their sweet charm and company, and so on. Then he describes the pull of money. One's attachment to money is excessive. No wonder this type of existence is predicated on the firm attitude of "Ours and theirs" in terms of what to fight for and whom to hate. Is there a worse and more soul-darkening bond? Prahlada makes it clear that the highest proof of our dark existence is this attitude of "loving what is ours" and 'hating what belongs to others".  As we saw before, this attitude is apparently the hallmark of an Asuric mind.

ततो विदूरात्परिहृत्य दैत्या दैत्येषु सङ्गं विषयात्मकेषु । 

उपेत नारायणमादिदेवं स मुक्तसङ्गैरिषितोऽपवर्गः॥

T: "Therefore, dear Asura boys, give up this Asuric, materialistic way of life, and seek the feet of Bhagavan Narayana. He is the Primordial Ishwara. He will grant you liberation from this existence, and He is the go-to person for all spiritually-minded people who practise detachment!"

Prahlada explains that Ishwara or Bhagavan has created this universe, filled it up with Jivas and everything else through His Maya, and He lives in everyone and everything. Once someone realizes Him and sees Bhagavan everywhere, he achieves true liberation and loves all. There is no more Asuric attachment, no more "Mine and Theirs" type of love-hate.

श्रुतमेतन्मया पूर्वं ज्ञानं विज्ञानसंयुतम् । धर्मं भागवतं शुद्धं नारदाद्देवदर्शनात् ॥

T: "Dear friends, this understanding and spiritual wisdom have been heard and received by me from the great Sage Narada some time ago. Sage Narada is one who has seen Bhagavan and lives in His consciousness always!"

It is the turn of the Daitya boys to wonder how Prahlada could ever have contacted a great sage since Prahlada has been confined from the time of his birth to his mother's palace and whatever company he ever had was the company of Daityas alone. And then,  the only teachers they have had so far are the sons of Shukracharya, viz. Shanda and Amarka. 

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII

Srimad Bhagavatam VII.05 - 16 January 2023

॥ ॐ नमो भगवते वासुदेवाय ॥

Monday, 16 January 2023 VII.05 -  Hiranyakashipu hates Prahlada's devotion to Maha Vishnu and tries his best to kill him.

***

I cannot describe the joy I am experiencing today, reading about Prahlada. He has absorbed the highest truth of all spirituality - to see God in everyone, and accept all equally, and cultivate single-minded devotion to the Lord - here it is Sri Hari, Bhagavan Maha Vishnu. When he is challenged to disclose who has poisoned his mind thus, he speaks calmly and explains that Bhagavan Maha Vishnu, who through Maya has made everyone live in the mind map of duality - separateness of I and mine vs. others and theirs, is the same Lord who has instilled in Prahlada the sense of unity and devotion! He does not stop praying to the Lord and singing his praises. Hiranyakashipu is so distraught by his son's love for his enemy that he does not stop for a second before ordering him killed. But Hiranyakashipu does not succeed!

I have scanned  for  the blog the complete translation from Swami Tapasyanandaji. I do not want to restate in my words what is so precious and so well written by a great Sadhu.

This portion has the most famous shloka on Bhakti called Navavidha Bhakti!

***

Skandha VII : Chapter 5  PERSECUTION OF PRAHLADA  

Hiranya examines his Son (1-7)  

Narada said: 1. It is well known that the Asuras had chosen the sage Shukra as their chief priest. Shukra's two sons, Shanda and Amarka, had their residence near the palace of Hiranyakashipu, the king of the  Daityas. 

2. The Asura king put his son  Prahlada of acute intelligence under these teachers for instruction in what he considered fit for him to learn along with the other Asura children. 

3. Whatever the teachers taught, he heard and learnt. but he did not accept the soundness of much of their teachings. which were based on the sense of the difference between oneself and one's interests on the one hand, and others and their interests on the other.  

4. One day, the Asura king took his son on his lap and asked him: 'O dear one! Tell me what  you consider to be true and good.'  

Prahlada said: 5. “O Lord of the Asuras!  All embodied beings are overpowered by body consciousness and are consequently subject to sorrow and suffering. I, therefore, deem that their ultimate good lies in abandoning their homes, which have caused their spiritual downfall by imprisoning them in the darkness of infatuation, like a discarded and dried-up well.  Let them, therefore, abandon it and resort  to some sequestered forest where they  could take complete shelter in Sri Hari,  the destroyer of all the sufferings of life.'  

Narada said: 6. When he heard these words Of the boy conveying his unbounded faith in Sri Hari, his (Hiranya's) inveterate enemy, Hiranya laughed at first, thinking that the boy's mind had been perverted by the persuasions of some undesirable persons. 

7. And he warned the teachers to see particularly that devotees of Vishnu did not come incognito to their home and pervert the boy's mind.  

Efforts to reform Prahlada (8-18)  

8. When Prahlada was brought back to their home, the teachers, Shanda and  Amarka, called him to their side, and patting and praising him, asked him gently: 

9. 'Dear boy Prahlada! May you be happy! Tell us the truth: How did you get this outlook, which is quite alien to boys generally? 

10. Is this contrary way of thought inducted into you by someone or is it natural to you? O the delight of your tribe! Tell the truth about it to us,  your teachers, who are keen to know the  facts.'  Prahlada replied: 

11. Salutation to the worshipful Lord, by the working of whose Yogamaya men get the ignorance-born distinction between oneself and another—a distinction which only minds perverted by ignorance would make.  

12. When the Lord is propitious to you,  then this vain, brutish distinction felt between one's interest and another's interest will disappear. 

13. It is He alone, the  Supreme Being of inscrutable ways, that is distinguished by ignorant men as I and he, as friend and foe. There is nothing to wonder at in it. For, in trying to understand Him even Brahma and the knowers of the Veda fall into utter confusion, It is His grace that has erased in me this outlook of seeing a difference between myself and another 

14. Just as before a  magnet, iron pieces are naturally moved and attracted, so in the presence of the discus-armed Lord, my mind automatically runs to Him abandoning everything else.  

Narada said: 15. The high-minded  Prahlada, having said this much to the teacher, remained silent. That pitiable teacher—pitiable because he had no freedom of thought as a servant of Hiranyakashipu scolded the boy angrily and said  

16. “Who is there? Bring the cane! This boy is going to bring us disrepute. A dangerous fire-brand to our tribe, and evil-minded to the core. nothing but corporal punishment can do for him!” In the sandalwood forest of this Asura tribe,  this boy is a thorny tree. For Maha Vishnu, the axe that cuts down the trees of the forest, this boy has become the veritable handle". 

18. Brandishing threats of this kind, he taught Prahlada only subjects dealing with the three ends of life namely,  Dharma, Artha and Kama.  

Hiranya's second Examination 19-32 

19. Sometime after, when the teacher was sure that the boy had mastered the four divisions of diplomacy—conciliation,  subsidy. internal dissension, and force—  he took him to Hiranyakashipu, bathed,  well-dressed, and well-decorated by his mother. 

20. The Asura lifted the boy who prostrated himself at his feet, embraced him for long, and enjoyed the highest bliss thereby. 

21. O Yudhishthira! Seating the boy on his lap, kissing him on the crown of the head, and shedding tears over him, the Asura said with a blooming face. Hiranyakashipu said: 

22. 'O Prahlada,  dear boy! May you be long-lived! Please tell me about the best lessons from the vast body of instructions you must  have been receiving from your teachers during these days. '  Prahlada replied: 

श्रीप्रह्राद उवाच

श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥

इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा । क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ॥ 

23-24. Hearing about Vishnu, singing about Him, remembering  Him, serving Him, worshipping Him,  acting as his close friend/buddy, and surrendering oneself and everything that is one's own to Him: these are the nine aspects of Bhakti or God-love. 

If man could be trained to practise devotion characterised by these nine features, that indeed would be the highest education he could have. That is what I  have understood.  

25. Hearing these words of his son,  Hiranyakashipu said to his teacher's son in great anger, his lips trembling in emotion. Hiranyakashipu said: 

26. 'You un-worthy and perverse teacher! How is it that taking the side of an enemy, you have totally discarded me and put absurd ideas into my boy's head? 

27. There are wicked men in this world who approach you in the disguise of friends. Just as the disease takes time to afflict sinners as the  wages of their sins, the evil wrought by  enemies in the disguise of friends (like you)  will take time to manifest clearly.' The  Preceptor's son said: 

28. 'O Thou antagonist of Indra! What your son is saying has not been taught to him by me or anyone else. This bent of his mind, O King,  is natural to him. Please be good enough  to control your anger and not charge us with this offence.’

Narada said: 29. When the teacher said like this. the Asura asked his son again, ‘O evil fellow! it is not Crom the Guru's  instruction, how did you come to have  this perverse outlook?' 

Prahlada replied:  30. 'For lack of control over the senses  Jivas go round and round in the wheel of Samsara, chewing the cud of the same enjoyments and sufferings again and again without satiation. Their thoughts are ever confined to their homes, property and other domestic concerns. They can never develop this devotional proclivity of mind towards Krishna, the Supreme Being,  either naturally, or through the teachings of others, or from mutual influence.  

31. People of impure nature, whose minds are always outward-going because of their domination by the notion that what is true and what is enjoyable lies outside,  are never able to know Maha Vishnu, who is apprehended only by the inward-going,  introspective vision. Those extroverts immersed in Vedic ritualism are like a group of blind men led by another such group by a rope. This is the thick rope of Vedic ritualism to which these extroverts are bound by the several thin strings of practices, rituals, and beliefs for the fulfilment of desires here and hereafter, as cattle are to the mam rope of several tethers 

32. So long as one cannot bathe his head with the dust of feet of His great devotees, who have no possession of any kind except Him, the mind of man does not take a serious turn towards the feet of the Lord. And the cessation of  Samsara does not come about until the  mind is thus turned towards Him.' 

 

Persecution of Prahlada ( 33-47)  

33. Saying thus, Prahlada stopped.  Hiranyakashipu was mad with terrible anger on hearing these words of his  Immediately he pushed him from his lap to the floor. 

34. Moved by irresistible he exclaimed with blood-shot eyes: ‘O you  Rakshasa guards! He deserves to be executed. Take him away from here Kill him without any delay. 

35. This fellow,  who has rejected all of us, his own friends and well-wishers, and seeks a servant attending on Vishnu, the killer of his own uncle, must himself be considered that killer. 

36. Such an untrustworthy fellow like him, who. even at the age of five, could break and throw overboard the natural and unbreakable affection for parents—of what good can he be even for  Vishnu? 37. Even an unrelated person can be considered as one's own son so if like medicine, he serves your interests well. One who does the opposite must be considered a disease. even if he be one's son, born of one's own body; and he has to be eradicated like a disease. When a limb of a body is diseased and becomes a  threat to the whole body, that limb has to be cut off for the safety of the rest of the body. 

38. Therefore he deserves to be killed somehow or other—through poisoned food, or while sleeping, or while awake. For, as an attractive sensuous object is a danger to an ascetic, so is an enemy in the disguise of a friend. '  

39-40. When the master ordered them thus. the Rakshasa guards, with sharp things, fierce faces and copper-coloured beards and hair, began to shout, 'Pierce,  etc., and struck Prahlada on his vital parts with their tridents. 

41. Just as all the pious rites done by unbelieving persons are fruitless, so were all the efforts of these Asuras to kill Prahlada, whose mind was ever immersed in the Supreme  Lord, the centre of all power and excellences, the soul of all, the Indefinable  Absolute.  

42. O Yudhishthira! When all their efforts to kill Prahlada failed, Hiranyakashipu grew extremely anxious. and seriously began to think of some extraordinary means of killing him. 

43-44. He tried various measures such as having him trampled by elephants, bitten by serpents, attacked through black magic, rolled along the mountainside, imprisoned, poisoned-  starved, and exposed to severely inclement weather and to fire, storm and water.  When all these failed to kill his sinless son, Hiranyakashipu became extremely worried and perplexed. 

45. He thought:  ‘I have heaped abuses on him, and I  have tried in many ways to kill him. All  these persecutions and even the magical  arts I tried, have all been set at nought by  him by his own puissance.’ 

46. Though a  mere boy though standing in my presence, he is without the least fear or nervousness. This powerful chap, like  Sunahshepa, is not likely to forget the atrocities I have committed against him. 47. He seems to be of inscrutable nature, fearless and deathless. Am I likely to meet with my death because of my enmity towards him? In no other way can I die.'  

Further Efforts to reform him (48-57)  

48. To Hiranyakashipu who sat brooding with his lack-lustre race turned down because of these depressing thoughts, Shanda and Amarka, the sons of Acharya Shukra,  said as follows in private: 

49. ‘By your own prowess, unaided by anyone else, you have conquered these three worlds. A  mere quivering of your brow is enough to strike terror even into the hearts of the guardian deities of the quarters. O  Master! To one such as you, we do not find anything to worry about. And as for  Prahlada, he is yet a boy who has not  reached the age of discretion.’ 

50. To prevent this Prahlada from running away out of fear, let us keep him tied up with Varuna's noose until the return of our teacher, Rishi Shukra. As one's age advances, and as one gets more chances of association with and instruction from the wise, men gradually change in their character and outlook.  51. Agreeing with the advice of his  teacher's son,  Hiranyakashipu said to  them: ‘Instruct the boy in the Dharma of  Kings and of householders.' 

52. O King!  Accordingly, they Instructed the humble and obedient Prahlada in matters concerned with the pursuit of morality  (Dharma), power (Artha), and pleasure  (Kama). 

53. The Instruction given to him by the teachers on the three ends of life,  Dharma, Artha and Kama, was not considered by him as sound; for they were the teachings given by worldly-minded people for others of similar outlook.  

54. Whenever the teachers went out for their own household purposes, Prahiada’s classmates, then got time for play.  would call him to Join them. 

55. On one such occasion, this enlightened Prahlada spoke to them lovingly for their instruction, depicting the very pitiable condition of men steeped in worldly life. 

56-57. The boys, whose minds had not yet been corrupted by the words and examples of the extremely worldly-minded fellow Asuras, was powerfully attracted by the seriousness of Prahlada's words.  threw away their playthings. and gathered around him, concentrating their looks and their hearts on him. To them the great devotee Prahlada spoke as follows with a mind full of love and pity.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-V

Index - Skandha VI-VII