> Srimad Bhagavatam - Canto 7
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 7: "The Science of God"

> **************

> Chapter Six: Prahlada Instructs His Demoniac Schoolmates

> *****

> TEXT 1

> srî-prahrâda uvâca

> kaumâra âcaret prâjno

> dharmân bhâgavatân iha

> durlabham mânusam janma

> tad apy adhruvam arthadam

> srî-prahrâdah uvâca--Prahlâda Mahârâja said; kaumârah--in the tender age of childhood; âcaret--should practice; prâjnah--one who is intelligent; dharmân--occupational duties; bhâgavatân--which are devotional service to the Supreme Personality of Godhead; iha--in this life; durlabham--very rarely obtained; mânusam--human; janma--birth; tat--that; api--even; adhruvam--impermanent, temporary; artha-dam--full of meaning.

> TRANSLATION

> Prahlada Maharaja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life--in other words, from the tender age of childhood--to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.

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> TEXT 2

> yathâ hi purusasyeha

> visnoh pâdopasarpanam

> yad esa sarva-bhûtânâm

> priya âtmesvarah suhrt

> yathâ--in order that; hi--indeed; purusasya--of a living entity; iha--here; visnoh--of Lord Visnu, the Supreme Personality of Godhead; pâda-upasarpanam--approaching the lotus feet; yat--because; esah--this; sarva-bhûtânâm--of all living entities; priyah--the dear one; âtma-îsvarah--the master of the soul, the Supersoul; suhrt--the best well-wisher and friend.

> TRANSLATION

> The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Visnu. This devotional service is natural because Lord Visnu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings.

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> TEXT 3

> sukham aindriyakam daityâ

> deha-yogena dehinâm

> sarvatra labhyate daivâd

> yathâ duhkham ayatnatah

> sukham--happiness; aindriyakam--with reference to the material senses; daityâh--O my dear friends born in demoniac families; deha-yogena--because of possessing a particular type of material body; dehinâm--of all embodied living entities; sarvatra--everywhere (in any form of life); labhyate--is obtainable; daivât--by a superior arrangement; yathâ--just as; duhkham--unhappiness; ayatnatah--without endeavor.

> TRANSLATION

> Prahlada Maharaja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.

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> TEXT 4

> tat-prayâso na kartavyo

> yata âyur-vyayah param

> na tathâ vindate ksemam

> mukunda-caranâmbujam

> tat--for that (sense gratification and economic development); prayâsah--endeavor; na--not; kartavyah--to be done; yatah--from which; âyuh-vyayah--waste of the duration of life; param--only or ultimately; na--nor; tathâ--in that way; vindate--enjoys; ksemam--the ultimate goal of life; mukunda--of the Supreme Personality of Godhead, who can deliver one from the material clutches; carana-ambujam--the lotus feet.

> TRANSLATION

> Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit. If one's endeavors are directed toward Krsna consciousness, one can surely attain the spiritual platform of self-realization. There is no such benefit from engaging oneself in economic development.

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> TEXT 5

> tato yateta kusalah

> ksemâya bhavam âsritah

> sarîram paurusam yâvan

> na vipadyeta puskalam

> tatah--therefore; yateta--should endeavor; kusalah--an intelligent man interested in the ultimate goal of life; ksemâya--for the real benefit of life, or for liberation from material bondage; bhavam âsritah--who is in material existence; sarîram--the body; paurusam--human; yâvat--as long as; na--not; vipadyeta--fails; puskalam--stout and strong.

> TRANSLATION

> Therefore, while in material existence [bhavam asritah], a person fully competent to distinguish wrong from right must endeavor to achieve the highest goal of life as long as the body is stout and strong and is not embarrassed by dwindling.

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> TEXT 6

> pumso varsa-satam hy âyus

> tad-ardham câjitâtmanah

> nisphalam yad asau râtryâm

> sete 'ndham prâpitas tamah

> pumsah--of every human being; varsa-satam--one hundred years; hi--indeed; âyuh--duration of life; tat--of that; ardham--half; ca--and; ajita-âtmanah--of a person who is a servant of his senses; nisphalam--without profit, without meaning; yat--because; asau--that person; râtryâm--at night; sete--sleeps; andham--ignorance (forgetting his body and soul); prâpitah--being completely possessed of; tamah--darkness.

> TRANSLATION

> Every human being has a maximum duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely lost because at night he sleeps twelve hours, being covered by ignorance. Therefore such a person has a lifetime of only fifty years.

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> TEXT 7

> mugdhasya bâlye kaisore

> krîdato yâti vimsatih

> jarayâ grasta-dehasya

> yâty akalpasya vimsatih

> mugdhasya--of a person bewildered or not in perfect knowledge; bâlye--in childhood; kaisore--in boyhood; krîdatah--playing; yâti--passes; vimsatih--twenty years; jarayâ--by invalidity; grasta-dehasya--of a person overcome; yâti--passes; akalpasya--without determination, being unable to execute even material activities; vimsatih--another twenty years.

> TRANSLATION

> In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly, in boyhood, engaged in sporting and playing, one passes another ten years. In this way, twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.

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> TEXT 8

> durâpûrena kâmena

> mohena ca balîyasâ

> sesam grhesu saktasya

> pramattasyâpayâti hi

> durâpûrena--which is never fulfilled; kâmena--by a strong aspiration to enjoy the material world; mohena--by bewilderment; ca--also; balîyasâ--which is strong and formidable; sesam--the remaining years of life; grhesu--to family life; saktasya--of one who is too attached; pramattasya--mad; apayâti--wastefully pass; hi--indeed.

> TRANSLATION

> One whose mind and senses are uncontrolled becomes increasingly attached to family life because of insatiable lusty desires and very strong illusion. In such a madman's life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service.

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> TEXT 9

> ko grhesu pumân saktam

> âtmânam ajitendriyah

> sneha-pâsair drdhair baddham

> utsaheta vimocitum

> kah--what; grhesu--to household life; pumân--man; saktam--very much attached; âtmânam--his own self, the soul; ajita-indriyah--who has not conquered the senses; sneha-pâsaih--by the ropes of affection; drdhaih--very strong; baddham--bound hand and foot; utsaheta--is able; vimocitum--to liberate from material bondage.

> TRANSLATION

> What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family [wife, children and other relatives].

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> TEXT 10

> ko nv artha-trsnâm visrjet

> prânebhyo 'pi ya îpsitah

> yam krînâty asubhih presthais

> taskarah sevako vanik

> kah--who; nu--indeed; artha-trsnâm--a strong desire to acquire money; visrjet--can give up; prânebhyah--than life; api--indeed; yah--which; îpsitah--more desired; yam--which; krînâti--tries to acquire; asubhih--with his own life; presthaih--very dear; taskarah--a thief; sevakah--a professional servant; vanik--a merchant.

> TRANSLATION

> Money is so dear that one conceives of money as being sweeter than honey. Therefore, who can give up the desire to accumulate money, especially in household life? Thieves, professional servants [soldiers] and merchants try to acquire money even by risking their very dear lives.

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> TEXTS 11-13

> katham priyâyâ anukampitâyâh

> sangam rahasyam rucirâms ca mantrân

> suhrtsu tat-sneha-sitah sisûnâm

> kalâksarânâm anurakta-cittah

> putrân smarams tâ duhitrr hrdayyâ

> bhrâtrn svasrr vâ pitarau ca dînau

> grhân manojnoru-paricchadâms ca

> vrttîs ca kulyâh pasu-bhrtya-vargân

> tyajeta kosas-krd ivehamânah

> karmâni lobhâd avitrpta-kâmah

> aupasthya-jaihvam bahu-manyamânah

> katham virajyeta duranta-mohah

> katham--how; priyâyâh--of the dearmost wife; anukampitâyâh--always affectionate and compassionate; sangam--the association; rahasyam--solitary; rucirân--very pleasing and acceptable; ca--and; mantrân--instructions; suhrtsu--to the wife and children; tat-sneha-sitah--being bound by their affection; sisûnâm--to the small children; kala-aksarânâm--speaking in broken language; anurakta-cittah--a person whose mind is attracted;

> putrân--the sons; smaran--thinking of; tâh--them; duhitrh--the daughters (married and staying at the homes of their husbands); hrdayyâh--always situated in the core of the heart; bhrâtrn--the brothers; svasrh vâ--or the sisters; pitarau--father and mother; ca--and; dînau--who in old age are mostly invalids; grhân--household affairs; manojna--very attractive; uru--much; paricchadân--furniture; ca--and; vrttîh--big sources of income (industry, business); ca--and; kulyâh--connected with the family; pasu--of animals (cows, elephants and other household animals); bhrtya--servants and maidservants; vargân--groups;

> tyajeta--can give up; kosah-krt--the silkworm; iva--like; îhamânah--performing; karmâni--different activities; lobhât--because of insatiable desires; avitrpta-kâmah--whose increasing desires are not satisfied; aupasthya--pleasure from the genitals; jaihvam--and the tongue; bahu-manyamânah--considering as very important; katham--how; virajyeta--is able to give up; duranta-mohah--being in great illusion.

> TRANSLATION

> How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. Mow could he give up their association? One's elderly parents and one's sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses--the genitals and the tongue--one is bound by material conditions. How can one escape?

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> TEXT 14

> kutumba-posâya viyan nijâyur

> na budhyate 'rtham vihatam pramattah

> sarvatra tâpa-traya-duhkhitâtmâ

> nirvidyate na sva-kutumba-râmah

> kutumba--of family members; posâya--for the maintenance; viyat--declining; nija-âyuh--his lifetime; na--not; budhyate--understands; artham--the interest or purpose of life; vihatam--spoiled; pramattah--being mad in material conditions; sarvatra--everywhere; tâpa-traya--by the threefold miserable conditions (adhyâtmika, adhidaivika and adhibautika); duhkhita--being distressed; âtmâ--himself; nirvidyate--becomes remorseful; na--not; sva-kutumba-râmah--enjoying simply by maintaining the members of the family.

> TRANSLATION

> One who is too attached cannot understand that he is wasting his valuable life for the maintenance of his family. He also fails to understand that the purpose of human life, a life suitable for realization of the Absolute Truth, is being imperceptibly spoiled. However, he is very cleverly attentive to seeing that not a single farthing is lost by mismanagement. Thus although an attached person in material existence always suffers from threefold miseries, he does not develop a distaste for the way of material existence.

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> TEXT 15

> vittesu nityâbhinivista-cetâ

> vidvâms ca dosam para-vitta-hartuh

> pretyeha vâthâpy ajitendriyas tad

> asânta-kâmo harate kutumbî

> vittesu--in material wealth; nitya-abhinivista-cetâh--whose mind is always absorbed; vidvân--having learned; ca--also; dosam--the fault; para-vitta-hartuh--of one who steals the money of others by cheating or by transactions on the black market; pretya--after dying; iha--in this material world; vâ--or; athâpi--still; ajita-indriyah--because of being unable to control the senses; tat--that; asânta-kâmah--whose desires are unsatiated; harate--steals; kutumbî--too fond of his family.

> TRANSLATION

> If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamaraja after death, he continues cheating others to acquire money.

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> TEXT 16

> vidvân apîttham danujâh kutumbam

> pusnan sva-lokâya na kalpate vai

> yah svîya-pârakya-vibhinna-bhâvas

> tamah prapadyeta yathâ vimûdhah

> vidvân--knowing (the inconvenience of material existence, especially in household life); api--although; ittham--thus; danu-jâh--O sons of demons; kutumbam--the family members or extended family members (like one's community, society, nation or union of nations); pusnan--providing with all the necessities of life; sva-lokâya--in understanding himself; na--not; kalpate--capable; vai--indeed; yah--he who; svîya--my own; pârakya--belonging to others; vibhinna--separate; bhâvah--having a conception of life; tamah--nothing but darkness; prapadyeta--enters; yathâ--just as; vimûdhah--a person without education, or one who is like an animal.

> TRANSLATION

> O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, "This is mine, and that is for others." Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance.

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> TEXTS 17-18

> yato na kascit kva ca kutracid vâ

> dînah svam âtmânam alam samarthah

> vimocitum kâma-drsâm vihâra-

> krîdâ-mrgo yan-nigado visargah

> tato vidûrât parihrtya daityâ

> daityesu sangam visayâtmakesu

> upeta nârâyanam âdi-devam

> sa mukta-sangair isito 'pavargah

> yatah--because; na--never; kascit--anyone; kva--in any place; ca--also; kutracit--at any time; vâ--or; dînah--having a poor fund of knowledge; svam--own; âtmânam--self; alam--exceedingly; samarthah--able; vimocitum--to liberate; kâma-drsâm--of lusty women; vihâra--in the sexual enjoyment; krîdâ-mrgah--a playboy; yat--in whom; nigadah--which is the shackle of material bondage; visargah--the expansions of family relationships;

> tatah--in such circumstances; vidûrât--from far away; parihrtya--giving up; daityâh--O my friends, sons of the demons; daityesu--among the demons; sangam--association; visaya-âtma-kesu--who are too addicted to sense enjoyment; upeta--one should approach; nârâyanam--Lord Nârâyana, the Supreme Personality of Godhead; âdi-devam--the origin of all the demigods; sah--He; mukta-sangaih--by the association of liberated persons; isitah--desired; apavargah--the path of liberation.

> TRANSLATION

> My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Narayana, the origin of all the demigods, because the ultimate goal for the devotees of Narayana is liberation from the bondage of material existence.

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> TEXT 19

> na hy acyutam prînayato

> bahv-âyâso 'surâtmajâh

> âtmatvât sarva-bhûtânâm

> siddhatvâd iha sarvatah

> na--not; hi--indeed; acyutam--the infallible Supreme Personality of Godhead; prînayatah--satisfying; bahu--much; âyâsah--endeavor; asura-âtma-jâh--O sons of demons; âtmatvât--because of being intimately related as the Supersoul; sarva-bhûtânâm--of all living entities; siddhatvât--because of being established; iha--in this world; sarvatah--in all directions, in all times and from all angles of vision.

> TRANSLATION

> My dear sons of demons, the Supreme Personality of Godhead, Narayana, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.

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> TEXTS 20-23

> parâvaresu bhûtesu

> brahmânta-sthâvarâdisu

> bhautikesu vikâresu

> bhûtesv atha mahatsu ca

> gunesu guna-sâmye ca

> guna-vyatikare tathâ

> eka eva paro hy âtmâ

> bhagavân îsvaro 'vyayah

> pratyag-âtma-svarûpena

> drsya-rûpena ca svayam

> vyâpya-vyâpaka-nirdesyo

> hy anirdesyo 'vikalpitah

> kevalânubhavânanda-

> svarûpah paramesvarah

> mâyayântarhitaisvarya

> îyate guna-sargayâ

> para-avaresu--in exalted or hellish conditions of life; bhûtesu--in the living beings; brahma-anta--ending with Lord Brahmâ; sthâvara-âdisu--beginning with the nonmoving forms of life, the trees and plants; bhautikesu--of the material elements; vikâresu--in the transformations; bhûtesu--in the five gross elements of material nature; atha--moreover; mahatsu--in the mahat-tattva, the total material energy; ca--also;

> gunesu--in the modes of material nature; guna-sâmye--in an equilibrium of material qualities; ca--and; guna-vyatikare--in the uneven manifestation of the modes of material nature; tathâ--as well; ekah--one; eva--only; parah--transcendental; hi--indeed; âtmâ--the original source; bhagavân--the Supreme Personality of Godhead; îsvarah--the controller; avyayah--without deteriorating;

> pratyak--inner; âtma-svarûpena--by His original constitutional position as the Supersoul; drsya-rûpena--by His visible forms; ca--also; svayam--personally; vyapya--pervaded; vyâpaka--all-pervading; nirdesyah--to be described; hi--certainly; anirdesyah--not to be described (because of fine, subtle existence); avikalpitah--without differentiation;

> kevala--only; anubhava-ânanda-svarûpah--whose form is blissful and full of knowledge; parama-îsvarah--the Supreme Personality of Godhead, the supreme ruler; mâyayâ--by maya, the illusory energy; antarhita--covered; aisvaryah--whose unlimited opulence; îyate--is mistaken as; guna-sargayâ--the interaction of the material modes of nature.

> TRANSLATION

> The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthavara], such as the plants, to Brahma, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guna, rajo-guna and tamo-guna], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ananda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent.

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> TEXT 24

> tasmât sarvesu bhûtesu

> dayâm kuruta sauhrdam

> bhâvam âsuram unmucya

> yayâ tusyaty adhoksajah

> tasmât--therefore; sarvesu--to all; bhûtesu--living entities; dayâm--mercy; kuruta--show; sauhrdam--friendliness; bhâvam--the attitude; âsuram--of the demons (who separate friends and enemies); unmucya--giving up; yayâ--by which; tusyati--is satisfied; adhoksajah--the Supreme Lord, who is beyond the perception of the senses.

> TRANSLATION

> Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.

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> TEXT 25

> tuste ca tatra kim alabhyam ananta âdye

> kim tair guna-vyatikarâd iha ye sva-siddhâh

> dharmâdayah kim agunena ca kânksitena

> sâram jusâm caranayor upagâyatâm nah

> tuste--when satisfied; ca--also; tatra--that; kim--what; alabhyam--unobtainable; anante--the Supreme Personality of Godhead; âdye--the original source of everything, the cause of all causes; kim--what need; taih--with them; guna-vyatikarât--due to the actions of the modes of material nature; iha--in this world; ye--which; sva-siddhâh--automatically achieved; dharma-âdayah--the three principles of material advancement, namely religion, economic development and sense gratification; kim--what need; agunena--with liberation into the Supreme; ca--and; kânksitena--desired; sâram--essence; jusâm--relishing; caranayoh--of the two lotus feet of the Lord; upagâyatâm--who glorify the qualities of the Lord; nah--of us.

> TRANSLATION

> Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kama, artha and moksa.

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> TEXT 26

> dharmârtha-kâma iti yo 'bhihitas tri-varga

> îksâ trayî naya-damau vividhâ ca vârtâ

> manye tad etad akhilam nigamasya satyam

> svâtmârpanam sva-suhrdah paramasya pumsah

> dharma--religion; artha--economic development; kâmah--regulated sense gratification; iti--thus; yah--which; abhihitah--prescribed; tri-vargah--the group of three; îksâ--self-realization; trayî--the Vedic ritualistic ceremonies; naya--logic; damau--and the science of law and order; vividhâ--varieties of; ca--also; vârtâ--occupational duties, or one's livelihood; manye--I consider; tat--them; etat--these; akhilam--all; nigamasya--of the Vedas; satyam--truth; sva-âtma-arpanam--the full surrendering of one's self; sva-suhrdah--unto the supreme friend; paramasya--the ultimate; pumsah--personality.

> TRANSLATION

> Religion, economic development and sense gratification--these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Visnu to be transcendental.

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> TEXT 27

> jnânam tad etad amalam duravâpam âha

> nârâyano nara-sakhah kila nâradâya

> ekântinâm bhagavatas tad akincanânâm

> pâdâravinda-rajasâpluta-dehinâm syât

> jnânam--knowledge; tat--that; etat--this; amalam--without material contamination; duravâpam--very difficult to understand (without the mercy of a devotee); âha--explained; nârâyanah--Lord Nârâyana, the Supreme Personality of Godhead; nara-sakhah--the friend of all living entities (especially human beings); kila--certainly; nâradâya--unto the great sage Nârada; ekântinâm--of those who have surrendered exclusively to the Supreme Personality of Godhead; bhagavatah--of the Supreme Personality of Godhead; tat--that (knowledge); akincanânâm--who do not claim any material possessions; pâda-aravinda--of the lotus feet of the Lord; rajasâ--by the dust; âpluta--bathed; dehinâm--whose bodies; syât--is possible.

> TRANSLATION

> Narayana, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Narada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Narada, but everyone who has taken shelter of Narada's disciplic succession can understand this confidential knowledge.

> *****

> TEXT 28

> srutam etan mayâ pûrvam

> jnânam vijnâna-samyutam

> dharmam bhâgavatam suddham

> nâradâd deva-darsanât

> srutam--heard; etat--this; mayâ--by me; pûrvam--formerly; jnânam--confidential knowledge; vijnâna-samyutam--combined with its practical application; dharmam--transcendental religion; bhâgavatam--in relationship with the Supreme Personality of Godhead; suddham--having nothing to do with material activities; nâradât--from the great saint Nârada; deva--the Supreme Lord; darsanât--who always sees.

> TRANSLATION

> Prahlada Maharaja continued: I received this knowledge from the great saint Narada Muni, who is always engaged in devotional service. This knowledge, which is called bhagavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination.

> *****

> TEXTS 29-30

> srî-daitya-putrâ ûcuh

> prahrâda tvam vayam câpi

> narte 'nyam vidmahe gurum

> etâbhyâm guru-putrâbhyâm

> bâlânâm api hîsvarau

> bâlasyântahpura-sthasya

> mahat-sango duranvayah

> chindhi nah samsayam saumya

> syâc ced visrambha-kâranam

> srî-daitya-putrâh ûcuh--the sons of the demons said; prahrâda--O dear friend Prahlâda; tvam--you; vayam--we; ca--and; api--also; na--not; rte--except; anyam--any other; vidmahe--know; gurum--Spiritual master; etâbhyâm--these two; guru-putrâbhyâm--the sons of Sukrâcârya; bâlânâm--of little children; api--although; hi--indeed; îsvarau--the two controllers; bâlasya--of a child; antahpura-sthasya--remaining inside the house or palace; mahat-sangah--the association of a great person like Nârada; duranvayah--very difficult; chindhi--please dispel; nah--our; samsayam--doubt; saumya--O gentle one; syât--there may be; cet--if; visrambha-kâranam--cause of faith (in your words).

> TRANSLATION

> The sons of the demons replied: Dear Prahlada, neither you nor we know any teacher or spiritual master other than Sanda and Amarka, the sons of Sukracarya. After all, we are children and they our controllers. For you especially, who always remain within the palace, it is very difficult to associate with a great personality. Dear friend, most gentle one, would you kindly explain how it was possible for you to hear Narada? Kindly dispel our doubts in this regard.

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