> 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 9: Prahlâda Pacifies Lord Nrsimhadeva with Prayers

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> TEXT 1

> srî-nârada uvâca

> evam surâdayah sarve

> brahma-rudra-purah sarâh

> nopaitum asakan manyu-

> samrambham sudurâsadam

> srî-nârada uvâca--the great saintly sage Nârada Muni said; evam--thus; sura-âdayah--the groups of demigods; sarve--all; brahma-rudra-purah sarâh--represented by Lord Brahmâ and Lord Siva; na--not; upaitum--to go before the Lord; asakan--able; manyu-samrambham--in a completely angry mood; su-durâsadam--very difficult to approach (Lord Nrsimhadeva).

> TRANSLATION

> The great saint Narada Muni continued: The demigods, headed by Lord Brahma, Lord Siva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.

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> TEXT 2

> sâksât srîh presitâ devair

> drstvâ tam mahad adbhutam

> adrstâsruta-pûrvatvât

> sâ nopeyâya sankitâ

> sâksât--directly; srîh--the goddess of fortune; presitâ--being requested to go forward before the Lord; devaih--by all the demigods (headed by Lord Brahmâ and Lord Siva); drstvâ--after seeing; tam--Him (Lord Nrsimhadeva); mahat--very big; adbhutam--wonderful; adrsta--never seen; asruta--never heard of; pûrvatvât--due to being previously; sâ--the goddess of fortune, Laksmî; na--not; upeyâya--went before the Lord; sankitâ--being very much afraid.

> TRANSLATION

> The goddess of fortune, Laksmiji, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.

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> TEXT 3

> prahrâdam presayâm âsa

> brahmâvasthitam antike

> tâta prasamayopehi

> sva-pitre kupitam prabhum

> prahrâdam--Prahlâda Mahârâja; presayâm âsa--requested; brahmâ--Lord Brahmâ; avasthitam--being situated; antike--very near; tâta--my dear son; prasamaya--just try to appease; upehi--go near; sva-pitre--because of your father's demoniac activities; kupitam--greatly angered; prabhum--the Lord.

> TRANSLATION

> Thereafter Lord Brahma requested Prahlada Maharaja, who was standing very near him: My dear son, Lord Nrsimhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord.

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> TEXT 4

> tatheti sanakai râjan

> mahâ-bhâgavato 'rbhakah

> upetya bhuvi kâyena

> nanâma vidhrtânjalih

> tathâ--so be it; iti--thus accepting the words of Lord Brahmâ; sanakaih--very slowly; râjan--O King (Yudhisthira); mahâ-bhâgavatah--the great, exalted devotee (Prahlâda Mahârâja); arbhakah--although only a small boy; upetya--gradually going near; bhuvi--on the ground; kâyena--by his body; nanâma--offered respectful obeisances; vidhrta-anjalih--folding his hands.

> TRANSLATION

> Narada Muni continued: O King, although the exalted devotee Prahlada Maharaja was only a little boy, he accepted Lord Brahma's words. He gradually proceeded toward Lord Nrsimhadeva and fell down to offer his respectful obeisances with folded hands.

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> TEXT 5

> sva-pâda-mûle patitam tam arbhakam

> vilokya devah krpayâ pariplutah

> utthâpya tac-chirsny adadhât karâmbujam

> kâlâhi-vitrasta-dhiyâm krtâbhayam

> sva-pâda-mûle--at His lotus feet; patitam--fallen; tam--him (Prahlâda Mahârâja); arbhakam--only a little boy; vilokya--seeing; devah--Lord Nrsimhadeva; krpayâ--out of His causeless mercy; pariplutah--very much afflicted (in ecstasy); utthâpya--raising; tat-sîrsni--on his head; adadhât--placed; kara-ambujam--His lotus hand; kâla-ahi--of the deadly snake of time, (which can cause immediate death); vitrasta--afraid; dhiyâm--to all of those whose minds; krta-abhayam--which causes fearlessness.

> TRANSLATION

> When Lord Nrsimhadeva saw the small boy Prahlada Maharaja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahlada, the Lord placed His lotus hand upon the boy's head because His hand is always ready to create fearlessness in all of His devotees.

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> TEXT 6

> sa tat-kara-sparsa-dhutâkhilâsubhah

> sapady abhivyakta-parâtma-darsanah

> tat-pâda-padmam hrdi nirvrto dadhau

> hrsyat-tanuh klinna-hrd-asru-locanah

> sah--he (Prahlâda Mahârâja); tat-kara-sparsa--because of being touched on the head by the lotus hand of Nrsimhadeva; dhuta--being cleansed; akhila--all; asubhah--inauspiciousness or material desires; sapadi--immediately; abhivyakta--manifested; para-âtma-darsanah--realization of the Supreme Soul (spiritual knowledge); tat-pâda-padmam--Lord Nrsimhadeva's lotus feet; hrdi--within the core of the heart; nirvrtah--full of transcendental bliss; dadhau--captured; hrsyat-tanuh--having transcendental ecstatic bliss manifested in the body; klinna-hrt--whose heart was softened due to transcendental ecstasy; asru-locanah--with tears in his eyes.

> TRANSLATION

> By the touch of Lord Nrsimhadeva's hand on Prahlada Maharaja's head, Prahlada was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart.

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> TEXT 7

> astausîd dharim ekâgra-

> manasâ susamâhitah

> prema-gadgadayâ vâcâ

> tan-nyasta-hrdayeksanah

> astausît--he began to offer prayers; harim--unto the Supreme personality of Godhead; ekâgra-manasâ--the mind being completely fixed upon the lotus feet of the Lord; su-samâhitah--very attentive (without diversion to any other subject); prema-gadgadayâ--faltering because of feeling transcendental bliss; vâcâ--with a voice; tat-nyasta--being fully dedicated to Him (Lord Nrsimhadeva); hrdaya-îksanah--with heart and sight.

> TRANSLATION

> Prahlada Maharaja fixed his mind and sight upon Lord Nrsimhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.

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> TEXT 8

> srî-prahrâda uvâca

> brahmâdayah sura-ganâ munayo 'tha siddhâh

> sattvaikatâna-gatayo vacasâm pravâhaih

> nârâdhitum puru-gunair adhunâpi pipruh

> kim tostum arhati sa me harir ugra-jâteh

> srî-prahrâdah uvâca--Prahlâda Mahârâja prayed; brahma-âdayah--headed by Lord Brahmâ; sura-ganâh--the inhabitants of the upper planetary systems; munayah--the great saintly persons; atha--as well (like the four Kumâras and others); siddhâh--who have attained perfection or full knowledge; sattva--to spiritual existence; ekatâna-gatayah--who have taken without diversion to any material activities; vacasâm--of descriptions or words; pravâhaih--by streams; na--not; ârâdhitum--to satisfy; puru-gunaih--although fully qualified; adhunâ--until now; api--even; pipruh--were able; kim--whether; tostum--to become pleased; arhati--is able; sah--He (the Lord); me--my; harih--the Supreme Personality of Godhead; ugra-jâteh--who am born in an asuric family.

> TRANSLATION

> Prahlada Maharaja prayed: How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahma, and all the saintly persons, could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.

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> TEXT 9

> manye dhanâbhijana-rûpa-tapah-srutaujas-

> tejah-prabhâva-bala-paurusa-buddhi-yogâh

> nârâdhanâya hi bhavanti parasya pumso

> bhaktyâ tutosa bhagavân gaja-yûtha-pâya

> manye--I consider; dhana--riches; abhijana--aristocratic family; rûpa--personal beauty; tapah--austerity; sruta--knowledge from studying the Vedas; ojah--sensory prowess; tejah--bodily effulgence; prabhâva--influence; bala--bodily strength; paurusa--diligence; buddhi--intelligence; yogâh--mystic power; na--not; ârâdhanâya--for satisfying; hi--indeed; bhavanti--are; parasya--of the transcendent; pumsah--Supreme Personality of Godhead; bhaktyâ--simply by devotional service; tutosa--was satisfied; bhagavân--the Supreme personality of Godhead; gaja-yûtha-pâya--unto the King of elephants (Gajendra).

> TRANSLATION

> Prahlada Maharaja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.

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> TEXT 10

> viprâd dvi-sad-guna-yutâd aravinda-nâbha-

> pâdâravinda-vimukhât svapacam varistham

> manye tad-arpita-mano-vacanehitârtha-

> prânam punâti sa kulam na tu bhûimânah

> viprat--than a brahmana; dvi-sat-guna-yutat--qualified with twelve brahminical qualities; aravinda-nabha--Lord Visnu, who has a lotus growing from His navel; pada-aravinda--to the lotus feet of the Lord; vimukhat--not interested in devotional service; sva-pacam--one born in a low family, or a dog-eater; varistham--more glorious; manye-- I consider; tat-arpita--surrendered unto the lotus feet of the Lord; manah--his mind; vacana--words; ihita--every endeavor; artha--wealth; pranam--and life; punati--purifies; sah--he (the devotee); kulam--his family; na--not; tu--but; bhurimanah--one who falsely thinks himself to be in a prestigious position.

> TRANSLATION

> If a brahmana has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything--mind, words, activities, wealth and life--to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself.

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> TEXT 11

> naivâtmanah prabhur ayam nija-lâbha-pûno

> mânam janâd avidusah karuno vrnîe

> yad yaj jano bhagavate vidadhîta mânam

> tac câtmane prati-mukhasya yathâ mukha-srîh

> na--nor; eva--certainly; âtmanah--for His personal benefit; prabhuh--Lord; ayam--this; nija-lâbha-pûrnah--is always satisfied in Himself (He does not need to be satisfied by the service of others); mânam--respect; janât--from a person; avidusah--who does not know that the aim of life is to please the Supreme Lord; karunah--(the Supreme Personality of Godhead), who is so kind to this foolish, ignorant person; vrnîte--accepts; yat yat--whatever; janah--a person; bhagavate--unto the Supreme Personality of Godhead; vidadhîta--may offer; mânam--worship; tat--that; ca--indeed; âtmane--for his own benefit; prati-mukhasya--of the reflection of the face in the mirror; yathâ--just as; mukha-srîh--the decoration of the face.

> TRANSLATION

> The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord's mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one's face is decorated, the reflection of one's face in a mirror is also seen to be decorated.

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> TEXT 12

> tasmâd aham vigata-viklava îsvarasya

> sarvâtmanâ mahi grnâmi yathâ manîsam

> nico 'jayâ guna-visargam anupravistah

> pûyeta yena hi pumân anuvarnitena

> tasmât--therefore; aham--I; vigata-viklavah--having given up contemplation of being unfit; îsvarasya--of the Supreme personality of Godhead; sarva-âtmanâ--in full surrender; mahi--glory; grnâmi-- I shall chant or describe; yathâ manîsam--according to my intelligence; nîcah--although lowborn (my father being a great demon, devoid of all good qualities); ajayâ--because of ignorance; guna-visargam--the material world (wherein the living entity takes birth according to the contamination of the modes of nature); anupravistah--entered into; pûyeta--may be purified; yena--by which (the glory of the Lord); hi--indeed; pumân--a person; anuvarnitena--being chanted or recited.

> TRANSLATION

> Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord's glories.

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> TEXT 13

> sarve hy amî vidhi-karâs tava sattva-dhâmno

> brahmâdayo vayam ivesa na codvijantah

> ksemâya bhûtaya utâtma-sukhâya câsya

> vikrîditam bhagavato rucirâvatâraih

> sarve--all; hi--certainly; amî--these; vidhi-karâh--executors of orders; tava--Your; sattva-dhâmnah--being always situated in the transcendental world; brahma-âdayah--the demigods, headed by Lord Brahmâ; vayam--we; iva--like; îsa--O my Lord; na--not; ca--and; udvijantah--who are afraid (of Your fearful appearance); ksemâya--for the protection; bhûtaye--for the increase; uta--it is said; âtma-sukhâya--for personal satisfaction by such pastimes; ca--also; asya--of this (material world); vikrîditam--manifested; bhagavatah--of Your Lordship; rucira--very pleasing; avatâraih--by Your incarnations.

> TRANSLATION

> O my Lord, all the demigods, headed by Lord Brahma, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlada and his father, the demon Hiranyakasipu]. Your appearance in this fearsome form is Your pastime for Your own pleasure. Such an incarnation is always meant for the protection and improvement of the universe.

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> TEXT 14

> tad yaccha manyum asuras ca hatas tvayâdya

> modeta sâdhur api vrscika-sarpa-hatyâ

> lokâs ca nirvrtim itâh pratiyanti sarve

> rûpam nrsimha vibhayâya janâh smaranti

> tat--therefore; yaccha--kindly give up; manyum--Your anger; asurah--my father, Hiranyakasipu, the great demon; ca--also; hatah--killed; tvayâ--by You; adya--today; modeta--take pleasure; sâdhuh api--even a saintly person; vrscika-sarpa-hatyâ--by killing a snake or a scorpion; lokâh--all the planets; ca--indeed; nirvrtim--pleasure; itâh--have achieved; pratiyanti--are waiting (for pacification of Your anger); sarve--all of them; rûpam--this form; nrsimha--O Lord Nrsimhadeva; vibhayâya--for mitigating their fear; janâh--all the people of the universe; smaranti--will remember.

> TRANSLATION

> My Lord Nrsimhadeva, please, therefore, cease Your anger now that my father, the great demon Hiranyakasipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.

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> TEXT 15

> nâham bibhemy ajita te 'tibhayânakâsya-

> jihvârka-netra-bhrukutî-rabhasogra-damstrât

> ântra-srajah-ksataja-kesara-sanku-karnân

> nirhrâda-bhîta-digibhâd ari-bhin-nakhâgrât

> na--not; aham--I; bibhemi--am afraid; ajita--O supreme victorious person, who are never conquered by anyone; te--Your; ati--very much; bhayânaka--fearful; âsya--mouth; jihvâ--tongue; arka-netra--eyes shining like the sun; bhrukutî--frowning brows; rabhasa--strong; ugra-damstrât--ferocious teeth; ântra-srajah--garlanded by intestines; ksataja--bloody; kesara--manes; sanku-karnât--wedgelike ears; nirhrâda--by a roaring sound (caused by You); bhîta--frightened; digibhât--from which even the great elephants; ari-bhit--piercing the enemy; nakha-agrât--the tips of whose nails.

> TRANSLATION

> My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies.

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> TEXT 16

> trasto 'smy aham krpana-vatsala duhsahogra-

> samsâra-cakra-kadanâd grasatâm pranîtah

> baddhah sva-karmabhir usattama te 'nghri-mûlam

> prîto 'pavarga-saranam hvayase kadâ nu

> trastah--frightened; asmi--am; aham--I; krpana-vatsala--O my Lord, who are so kind to the fallen souls (who have no spiritual knowledge); duhsaha--intolerable; ugra--ferocious; samsâra-cakra--of the cycle of birth and death; kadanât--from such a miserable condition; grasatâm--among other conditioned souls, who devour one another; pranîtah--being thrown; baddhah--bound; sva-karmabhih--the course by the reactions of my own activities; usattama--O great insurmountable; te--Your; anghri-mûlam--to the soles of the lotus feet; prîtah--being pleased (with me); apavarga-saranam--which are the shelter meant for liberation from this horrible condition of material existence; hvayase--You will call (me); kadâ--when; nu--indeed.

> TRANSLATION

> O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?

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> TEXT 17

> yasmât priyâpriya-viyoga-samyoga-janma-

> sokâgninâ sakala-yonisu dahyamânah

> duhkhausadham tad api duhkham atad-dhiyâham

> bhûman bhramâmi vada me tava dâsya-yogam

> yasmât--because of which (because of existing in the material world); priya--pleasing; apriya--not pleasing; viyoga--by separation; samyoga--and combination; janma--whose birth; soka-agninâ--by the fire of lamentation; sakala-yonisu--in any type of body; dahyamânah--being burned; duhkha-ausadham--remedial measures for miserable life; tat--that; api--also; duhkham--suffering; a-tat-dhiyâ--by accepting the body as the self; aham--I; bhûman--O great one; bhramâmi--am wandering (within the cycle of birth and death); vada--kindly instruct; me--unto me; tava--Your; dâsya-yogam--activities of service.

> TRANSLATION

> O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.

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> TEXT 18

> so 'ham priyasya suhrdah paradevatâyâ

> lîlâ-kathâs tava nrsimha virinca-gîtâh

> anjas titarmy anugrnan guna-vipramukto

> durgâni te pada-yugâlaya-hamsa-sangah

> sah--that; aham--I (Prahlâda Mahârâja); priyasya--of the dearmost; suhrdah--well-wisher; paradevatâyâh--of the Supreme personality of Godhead; lîlâ-kathâh--narrations of the pastimes; tava--Your; nrsimha--O my Lord Nrsimhadeva; virinca-gîtâh--given by Lord Brahmâ by the disciplic succession; anjah--easily; titarmi--I shall cross; anugrnan--constantly describing; guna--by the modes of material nature; vipramuktah--specifically being uncontaminated; durgâni--all miserable conditions of life; te--of You; pada-yuga-âlaya--fully absorbed in meditation on the lotus feet; hamsa-sangah--having the association of the hamsas, or liberated persons (who have no connection with material activities).

> TRANSLATION

> O my Lord Nrsimhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [hamsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahma and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.

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> TEXT 19

> bâlasya neha saranam pitarau nrsimha

> nârtasya câgadam udanvati majjato nauh

> taptasya tat-pratividhir ya ihânjasestas

> tâvad vibho tanu-bhrtâm tvad-upeksitânâm

> bâlasya--of a little child; na--not; iha--in this world; saranam--shelter (protection); pitarau--the father and mother; nrsimha--O my Lord Nrsimhadeva; na--neither; ârtasya--of a person suffering from some disease; ca--also; agadam--medicine; udanvati--in the water of the ocean; majjatah--of a person who is drowning; nauh--the boat; taptasya--of a person suffering from a condition of material misery; tat-pratividhih--the counteraction (invented for stopping the suffering of material existence); yah--that which; iha--in this material world; anjasâ--very easily; istah--accepted (as a remedy); tâvat--similarly; vibho--O my Lord, O Supreme; tanu-bhrtâm--of the living entities who have accepted material bodies; tvat-upeksitânâm--who are neglected by You and not accepted by You.

> TRANSLATION

> My Lord Nrsimhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

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> TEXT 20

> yasmin yato yarhi yena ca yasya yasmâd

> yasmai yathâ yad uta yas tv aparah paro vâ

> bhâvah karoti vikaroti prthak svabhâvah

> sancoditas tad akhilam bhavatah svarûpam

> yasmin--in any condition of life; yatah--because of anything; yarhi--at any time (past, present or future); yena--by something; ca--also; yasya--in relationship with anyone; yasmât--from any causal representative; yasmai--unto anyone (without discrimination in regard to place, person or time); yathâ--in any manner; yat--whatever it may be; uta--certainly; yah--anyone who; tu--but; aparah--the other; parah--the supreme; vâ--or; bhâvah--being; karoti--does; vikaroti--changes; prthak--separate; svabhâvah--nature (under the influence of different modes of material nature); sancoditah--being influenced; tat--that; akhilam--all; bhavatah--of Your Lordship; svarûpam--emanated from Your different energies.

> TRANSLATION

> My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone--from the greatest personality, Lord Brahma, down to the small ant--works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal--all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.

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> TEXT 21

> mâyâ manah srjati karmamayam balîyah

> kâlena codita-gunânumatena pumsah

> chandomayam yad ajayârpita-sodasâram

> samsâra-cakram aja ko 'titaret tvad-anyah

> mâyâ--the external energy of the Supreme Personality of Godhead; manah--the mind; srjati--creates; karma-mayam--producing hundreds and thousands of desires and acting accordingly; balîyah--extremely powerful, insurmountable; kâlena--by time; codita-guna--whose three modes of material nature are agitated; anumatena--permitted by the mercy of the glance (time); pumsah--of the plenary portion, Lord Visnu, the expansion of Lord Krsna; chandah-mayam--chiefly influenced by the directions in the Vedas; yat--which; ajayâ--because of dark ignorance; arpita--offered; sodasa--sixteen; aram--the spokes; samsâra-cakram--the wheel of repeated birth and death in different species of life; aja--O unborn Lord; kah--who (is there); atitaret--able to get out; tvat-anyah--without taking shelter at Your lotus feet.

> TRANSLATION

> O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kanda [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?

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> TEXT 22

> sa tvam hi nitya-vijitâtma-gunah sva-dhâmnâ

> kâlo vasî-krta-visrjya-visarga-saktih

> cakre visrstam ajayesvara sodasâre

> nispîdyamânam upakarsa vibho prapannam

> sah--that one (the supreme independent person who, through His external energy, has created the material mind, which is the cause of all suffering in this material world); tvam--You (are); hi--indeed; nitya--eternally; vijita-âtma--conquered; gunah--whose property of the intelligence; sva-dhâmnâ--by Your personal spiritual energy; kâlah--the time element (which creates and annihilates); vasî-krta--brought under Your control; visrjya--by which all effects; visarga--and causes; saktih--the energy; cakre--in the wheel of time (the repetition of birth and death); visrstam--being thrown; ajayâ--by Your external energy, the mode of ignorance; îsvara--O supreme controller; sodasa-are--with sixteen spokes (the five material elements, the ten senses, and the leader of the senses, namely the mind); nispîdyamânam--being crushed (under that wheel); upakarsa--kindly take me (to the shelter of Your lotus feet); vibho--O supreme great; prapannam--who am fully surrendered unto You.

> TRANSLATION

> My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental to their material qualities. In other words, these material qualities are under Your full control, and You are never conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You. As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take me under the protection of Your lotus feet.

> *****

> TEXT 23

> drstâ mayâ divi vibho 'khila-dhisnya-pânâm

> âyuh sriyo vibhava icchati yân jano 'yam

> ye 'smat pituh kupita-hâsa-vijrmbhita-bhrû-

> visphûrjitena lulitâh sa tu te nirastah

> drstâh--have been seen practically; mayâ--by me; divi--in the higher planetary systems; vibho--O my Lord; akhila--all; dhisnya-pânâm--of the chiefs of different states or planets; âyuh--the duration of life; sriyah--the opulences; vibhavah--glories, influence; icchati--desire; yân--all of which; janah ayam--these people in general; ye--all of which (duration of life, opulence, etc.); asmat pituh--of our father, Hiranyakasipu; kupita-hâsa--by his critical laughing when angry; vijrmbhita--being expanded; bhrû--of the eyebrows; visphûrjitena--simply by the feature; lulitâh--pulled down or finished; sah--he (my father); tu--but; te--by You; nirastah--completely vanquished.

> TRANSLATION

> My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.

> *****

> TEXT 24

> tasmâd amûs tanu-bhrtâm aham âsiso 'jna

> âyuh sriyam vibhavam aindriyam âvirincyât

> necchâmi te vilulitân uruvikramena

> kâlâtmanopanaya mâm nija-bhrtya-pârsvam

> tasmât--therefore; amûh--all those (opulences); tanu-bhrtâm--with reference to living entities possessing material bodies; aham--I; âsisah ajnah--knowing well the results of such benedictions; âyuh--a long duration of life; sriyam--material opulences; vibhavam--influence and glories; aindriyam--all meant for sense gratification; âvirincyât--beginning from Lord Brahmâ (down to the small ant); na--not; icchâmi--I want; te--by You; vilulitân--subject to be finished; uru-vikramena--who are extremely powerful; kâla-âtmanâ--as the master of the time factor; upanaya--kindly take to; mâm--me; nija-bhrtya-pârsvam--the association of Your faithful servant, Your devotee.

> TRANSLATION

> My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahma down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.

> *****

> TEXT 25

> kutrâsisah sruti-sukhâ mrgatrsni-rûpâh

> kvedam kalevaram asesa-rujâm virohah

> nirvidyate na tu jano yad apîti vidvân

> kâmânalam madhu-lavaih samayan durâpaih

> kutra--where; âsisah--benedictions; sruti-sukhâh--simply pleasing to hear of; mrgatrsni-rûpâh--exactly like a mirage in the desert; kva--where; idam--this; kalevaram--body; asesa--unlimited; rujâm--of diseases; virohah--the place for generating; nirvidyate--become satiated; na--not; tu--but; janah--people in general; yat api--although; iti--thus; vidvân--so-called learned philosophers, scientists and politicians; kâma-analam--the blazing fire of lusty desires; madhu-lavaih--with drops of honey (happiness); samayan--controlling; durâpaih--very difficult to obtain.

> TRANSLATION

> In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well, but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.

> *****

> TEXT 26

> kvâham rajah-prabhava îsa tamo 'dhike 'smin

> jâtah suretara-kule kva tavânukampâ

> na brahmano na tu bhavasya na vai ramâyâ

> yan me 'rpitah sirasi padma-karah prasâdah

> kva--where; aham--I (am); rajah-prabhavah--being born in a body full of passion; îsa--O my Lord; tamah--the mode of ignorance; adhike--surpassing in; asmin--in this; jâtah--born; sura-itara-kule--in a family of atheists or demons (who are subordinate to the devotees); kva--where; tava--Your; anukampâ--causeless mercy; na--not; brahmanah--of Lord Brahmâ; na--not; tu--but; bhavasya--of Lord Siva; na--nor; vai--even; ramâyâh--of the goddess of fortune; yat--which; me--of me; arpitah--offered; sirasi--on the head; padma-karah--lotus hand; prasâdah--the symbol of mercy.

> TRANSLATION

> O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahma, Lord Siva or the goddess of fortune, Laksmi? You never put Your lotus hand upon their heads, but You have put it upon mine.

> *****

> TEXT 27

> naisâ parâvara-matir bhavato nanu syâj

> jantor yathâtma-suhrdo jagatas tathâpi

> samsevayâ surataror iva te prasâdah

> sevânurûpam udayo na parâvaratvam

> na--not; esâ--this; para-avara--of higher or lower; matih--such discrimination; bhavatah--of Your Lordship; nanu--indeed; syât--there can be; jantoh--of ordinary living entities; yathâ--as; âtma-suhrdah--of one who is the friend; jagatah--of the whole material world; tathâpi--but still (there is such a demonstration of intimacy or difference); samsevayâ--according to the degree of service rendered by the devotee; surataroh iva--like that of the desire tree in Vaikunthaloka (which offers fruits according to the desire of the devotee); te--Your; prasâdah--benediction or blessing; sevâ-anurûpam--according to the category of service one renders to the Lord; udayah--manifestation; na--not; para-avaratvam--discrimination due to higher or lower levels.

> TRANSLATION

> Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one's service, exactly as a desire tree delivers fruits according to one's desires and makes no distinction between the lower and the higher.

> *****

> TEXT 28

> evam janam nipatitam prabhavâhi-kûpe

> kâmâbhikâmam anu yah prapatan prasangât

> krtvâtmasât surarsinâ bhagavan grhîtah

> so 'ham katham nu visrje tava bhrtya-sevâm

> evam--thus; janam--people in general; nipatitam--fallen; prabhava--of material existence; ahi-kûpe--in a blind well full of snakes; kâma-abhikâmam--desiring the sense objects; anu--following; yah--the person who; prapatan--falling down (in this condition); prasangât--because of bad association or increased association with material desires; krtvâ âtmasât--causing me (to acquire spiritual qualities like himself, Srî Nârada); sura-rsinâ--by the great saintly person (Nârada); bhagavan--O my Lord; grhîtah--accepted; sah--that person; aham--I; katham--how; nu--indeed; visrje--can give up; tava--Your; bhrtya-sevâm--the service of Your pure devotee.

> TRANSLATION

> My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Narada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. Mow could I leave his service?

> *****

> TEXT 29

> mat-prâna-raksanam ananta pitur vadhas ca

> manye sva-bhrtya-rsi-vâkyam rtam vidhâtum

> khadgam pragrhya yad avocad asad-vidhitsus

> tvâm îsvaro mad-aparo 'vatu kam harâmi

> mat-prâna-raksanam--saving my life; ananta--O unlimited one, reservoir of unlimited transcendental qualities; pituh--of my father; vadhah ca--and killing; manye--I consider; sva-bhrtya--of Your unalloyed servants; rsi-vâkyam--and the words of the great saint Nârada; rtam--true; vidhâtum--to prove; khadgam--sword; pragrhya--taking in hand; yat--since; avocat--my father said; asat-vidhitsuh--desiring to act very impiously; tvâm--You; îsvarah--any supreme controller; mat-aparah--other than me; avatu--let him save; kam--your head; harâmi--I shall now separate.

> TRANSLATION

> My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiranyakasipu, and saved me from his sword. He had said very angrily, "If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body." Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.

> *****

> TEXT 30

> ekas tvam eva jagad etam amusya yat tvam

> âdy-antayoh prthag avasyasi madhyatas ca

> srstvâ guna-vyatikaram nija-mâyayedam

> nâneva tair avasitas tad anupravistah

> ekah--one; tvam--You; eva--only; jagat--the cosmic manifestation; etam--this; amusya--of that (the whole universe); yat--since; tvam--You; âdi--in the beginning; antayoh--at the end; prthak--separately; avasyasi--exist (as the cause); madhyatah ca--also in the middle (the duration between the beginning and end); srstvâ--creating; guna-vyatikaram--the transformation of the three modes of material nature; nija-mâyayâ--by Your own external energy; idam--this; nânâ iva--like many varieties; taih--by them (the modes); avasitah--experienced; tat--that; anupravistah--entering into.

> TRANSLATION

> My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your external energy through actions and reactions of the three modes of material nature. Therefore whatever exists--externally and internally--is You alone.

> *****

> TEXT 31

> tvam vâ idam sadasad îsa bhavâms tato 'nyo

> mâyâ yad âtma-para-buddhir iyam hy apârthâ

> yad yasya janma nidhanam sthitir îksanam ca

> tad vaitad eva vasukâlavad asti-tarvoh

> tvam--You; vâ--either; idam--the whole universe; sat-asat--consisting of cause and effect (You are the cause, and Your energy is the effect); îsa--O my Lord, the supreme controller; bhavân--Yourself; tatah--from the universe; anyah--separately situated (the creation is made by the Lord, yet He remains separate from the creation); mâyâ--the energy that appears as a separate creation; yat--of which; âtma-para-buddhih--the conception of one's own and another's; iyam--this; hi--indeed; apârthâ--has no meaning (everything is Your Lordship, and therefore there is no hope for understanding "my" and "your"); yat--the substance from which; yasya--of which; janma--creation; nidhanam--annihilation; sthitih--maintenance; îksanam--manifestation; ca--and; tat--that; vâ--or; etat--this; eva--certainly; vasukâla-vat--like the quality of being the earth and, beyond that, the subtle element of the earth (smell); asti-tarvoh--the seed (the cause) and the tree (the effect of the cause).

> TRANSLATION

> My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it. The conception of "mine and yours," is certainly a type of illusion [maya] because everything is an emanation from You and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the gross manifestation.

> *****

> TEXT 32

> nyasyedam âtmani jagad vilayâmbu-madhye

> sesetmanâ nija-sukhânubhavo nirîhah

> yogena mîlita-drg-âtma-nipîta-nidras

> turye sthito na tu tamo na gunâms ca yunkse

> nyasya--throwing; idam--this; âtmani--in Your own self; jagat--cosmic manifestation created by You; vilaya-ambu-madhye--in the Causal Ocean, in which everything is preserved in a state of reserved energy; sese--You act as if sleeping; âtmanâ--by Yourself; nija--Your own personal; sukha-anubhavah--experiencing the state of spiritual bliss; nirîhah--appearing to be doing nothing; yogena--by the mystic power; mîlita-drk--the eyes appearing closed; âtma--by a manifestation of Yourself; nipîta--prevented; nidrah--whose sleeping; turye--in the transcendental stage; sthitah--keeping (Yourself); na--not; tu--but; tamah--the material condition of sleeping; na--nor; gunân--the material modes; ca--and; yunkse--do You engage Yourself in.

> TRANSLATION

> O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As Karanodakasayi Visnu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.

> *****

> TEXT 33

> tasyaiva te vapur idam nija-kâla-saktyâ

> sancodita-prakrti-dharmana âtma-gûdham

> ambhasy ananta-sayanâd viramat-samâdher

> nâbher abhût sva-kanikâ-vatavan-mahâbjam

> tasya--of that Supreme Personality of Godhead; eva--certainly; te--of You; vapuh--the cosmic body; idam--this (universe); nija-kâla-saktyâ--by the potent time factor; sancodita--agitated; prakrti-dharmanah--of Him, by whom the three gunas, or qualities of material nature; âtma-gûdham--dormant in Yourself; ambhasi--in the water known as the Causal Ocean; ananta-sayanât--from the bed known as Ananta (another feature of Yourself); viramat-samâdheh--having awakened from the samâdhi (yogic trance); nâbheh--from the navel; abhût--appeared; sva-kanikâ--from the seed; vata-vat--like the great banyan tree; mahâ-abjam--the great lotus of the worlds (has similarly grown).

> TRANSLATION

> This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kala-sakti, and thus the three modes of material nature are manifested. You awaken from the bed of Sesa, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.

> *****

> TEXT 34

> tat-sambhavah kavir ato 'nyad apasyamânas

> tvâm bîjam âtmani tatam sa bahir vicintya

> nâvindad abda-satam apsu nimajjamâno

> jâte 'nkure katham uhopalabheta bîjam

> tat-sambhavah--who was generated from that lotus flower; kavih--he who can understand the subtle cause of creation (Lord Brahmâ); atah--from that (lotus); anyat--anything else; apasyamânah--not able to see; tvâm--Your Lordship; bîjam--the cause of the lotus; âtmani--in himself; tatam--expanded; sah--he (Lord Brahmâ); bahih vicintya--considering to be external; na--not; avindat--understood (You); abda-satam--for a hundred years according to the demigods *; apsu--in the water; nimajjamânah--diving; jâte ankure--when the seed fructifies and is manifested as a creeper; katham--how; uha--O my Lord; upalabheta--one can perceive; bîjam--the seed that has already fructified.

> TRANSLATION

> From that great lotus flower, Brahma was generated, but Brahma certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahma dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.

> *****

> TEXT 35

> sa tv âtma-yonir ativismita âsrito 'bjam

> kâlena tîvra-tapasâ parisuddha-bhâvah

> tvâm âtmanîsa bhuvi gandham ivâtisûksmam

> bhûtendriyâsayamaye vitatam dadarsa

> sah--he (Lord Brahmâ); tu--but; âtma-yonih--who is born without a mother (directly begotten by the father, Lord Visnu); ati-vismitah--very much surprised (not finding the source of his birth); âsritah--situated on; abjam--the lotus; kâlena--in due course of time; tîvra-tapasâ--by severe austerities; parisuddha-bhâvah--being completely purified; tvâm--You; âtmani--in his body and existence; îsa--O my Lord; bhuvi--within the earth; gandham--aroma; iva--like; ati-sûksmam--very subtle; bhûta-indriya--composed of elements and senses; âsaya-maye--and that filled with desires (the mind); vitatam--spread out; dadarsa--found.

> TRANSLATION

> Lord Brahma, who is celebrated as atma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth.

> *****

> TEXT 36

> evam sahasra-vadanânghri-sirah-karoru-

> nâsâdya-karna-nayanâbharanâyudhâdhyam

> mâyâmayam sad-upalaksita-sannivesam

> drstvâ mahâ-purusam âpa mudam virincah

> evam--in this way; sahasra--thousands and thousands; vadana--faces; anghri--feet; sirah--heads; kara--hands; uru--thighs; nâsa-âdya--noses, etc.; karna--ears; nayana--eyes; âbharana--varieties of ornaments; âyudha--varieties of weapons; âdhyam--endowed with; mâyâ-mayam--all demonstrated by unlimited potency; sat-upalaksita--appearing in different symptoms; sannivesam--combined together; drstvâ--seeing; mahâ-purusam--the Supreme Personality of Godhead; âpa--achieved; mudam--transcendental bliss; virincah--Lord Brahmâ.

> TRANSLATION

> Lord Brahma could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Visnu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahma achieved transcendental bliss.

> *****

> TEXT 37

> tasmai bhavân haya-siras tanuvam hi bibhrad

> veda-druhâv atibalau madhu-kaitabhâkhyau

> hatvânayac chruti-ganâms ca rajas tamas ca

> sattvam tava priyatamâm tanum âmananti

> tasmai--unto Lord Brahmâ; bhavân--Your Lordship; haya-sirah--having the head and neck of a horse; tanuvam--the incarnation; hi--indeed; bibhrat--accepting; veda-druhau--two demons who were against the Vedic principles; ati-balau--extremely powerful; madhu-kaitabha-âkhyau--known as Madhu and Kaitabha; hatvâ--killing; anayat--delivered; sruti-ganân--all the different Vedas (Sâma, Yajur, Rg and Atharva); ca--and; rajah tamah ca--by representing the modes of passion and ignorance; sattvam--pure transcendental goodness; tava--Your; priya-tamâm--most dear; tanum--form (as Hayagrîva); âmananti--they honor.

> TRANSLATION

> My dear Lord, when You appeared as Hayagriva, with the head of a horse, You killed two demons known as Madhu and Kaitabha, who were full of the modes of passion and ignorance. Then You delivered the Vedic knowledge to Lord Brahma. For this reason, all the great saints accept Your forms as transcendental, untinged by material qualities.

> *****

> TEXT 38

> ittham nr-tiryag-rsi-deva-jhasâvatârair

> lokân vibhâvayasi hamsi jagat pratîpân

> dharmam mahâ-purusa pâsi yugânuvrttam

> channah kalau yad abhavas tri-yugo 'tha sa tvam

> ittham--in this way; nr--like a human being (such as Lord Krsna and Lord Râmacandra); tiryak--like animals (such as the boar); rsi--as a great saint (Parasurâma); deva--as demigods; jhasa--as an aquatic (such as the fish and tortoise); avatâraih--by such different incarnations; lokân--all the different planetary systems; vibhâvayasi--You protect; hamsi--You (sometimes) kill; jagat pratîpân--persons who have simply created trouble in this world; dharmam--the principles of religion; mahâ-purusa--O great personality; pâsi--You protect; yuga-anuvrttam--according to the different millenniums; channah--covered; kalau--in the age of Kali; yat--since; abhavah--have been (and will be in the future); tri-yugah--named Triyuga; atha--therefore; sah--the same personality; tvam--You.

> TRANSLATION

> In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.

> *****

> TEXT 39

> naitan manas tava kathâsu vikuntha-nâtha

> samprîyate durita-dustam asâdhu tîvram

> kâmâturam harsa-soka-bhayaisanârtam

> tasmin katham tava gatim vimrsâmi dînah

> na--certainly not; etat--this; manah--mind; tava--Your; kathâsu--in transcendental topics; vikuntha-nâtha--O Lord of Vaikuntha, where there is no anxiety; sampriyate--is pacified or interested in; durita--by sinful activities; dustam--polluted; asâdhu--dishonest; tîvram--very difficult to control; kâma-âturam--always full of different desires and lusty propensities; harsa-soka--sometimes by jubilation and sometimes by distress; bhaya--and sometimes by fear; esanâ--and by desiring; ârtam--distressed; tasmin--in that mental status; katham--how; tava--Your; gatim--transcendental activities; vimrsâmi--I shall consider and try to understand; dînah--who am most fallen and poor.

> TRANSLATION

> My dear Lord of the Vaikuntha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

> *****

> TEXT 40

> jihvaikato 'cyuta vikarsati mâvitrptâ

> sisno 'nyatas tvag-udaram sravanam kutascit

> ghrâno 'nyatas capala-drk kva ca karma-saktir

> bahvyah sapatnya iva geha-patim lunanti

> jihvâ--the tongue; ekatah--to one side; acyuta--O my infallible Lord; vikarsati--attracts; mâ--me; avitrptâ--not being satisfied; sisnah--the genitals; anyatah--to another side; tvak--the skin (for touching a soft thing); udaram--the belly (for various types of food); sravanam--the ear (for hearing some sweet music); kutascit--to some other side; ghrânah--the nose (for smelling); anyatah--to still another side; capala-drk--the restless eyesight; kva ca--somewhere; karma-saktih--the active senses; bahvyah--many; sa-patnyah--co-wives; iva--like; geha-patim--a householder; lunanti--annihilate.

> TRANSLATION

> My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.

> *****

> TEXT 41

> evam sva-karma-patitam bhava-vaitaranyâm

> anyonya-janma-maranâsana-bhîta-bhîtam

> pasyan janam sva-para-vigraha-vaira-maitram

> hanteti pâracara pîprhi mûdham adya

> evam--in this way; sva-karma-patitam--fallen because of the reactions of one's own material activities; bhava--compared to the world of nescience (birth, death, old age and disease); vaitaranyâm--in the river known as Vaitaranî (which lies in front of the doorway of Yamarâja, the superintendent of death); anyah anya--one after another; janma--birth; marana--death; âsana--different types of eating; bhîta-bhîtam--being exceedingly afraid; pasyan--seeing; janam--the living entity; sva--one's own; para--of others; vigraha--in the body; vaira-maitram--considering friendship and enmity; hanta--alas; iti--in this way; pâracara--O You, who are on the other side of the river of death; pîprhi--kindly save us all (from this dangerous condition); mûdham--we are all foolish, bereft of spiritual knowledge; adya--today (because You are personally present here).

> TRANSLATION

> My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly suffering the pains of birth and death and eating horrible things. Now kindly look upon us--not only upon me but also upon all others who are suffering--and by Your causeless mercy and compassion, deliver us and maintain us.

> *****

> TEXT 42

> ko nv atra te 'khila-guro bhagavan prayâsa

> uttârane 'sya bhava-sambhava-lopa-hetoh

> mûdhesu vai mahad-anugraha ârta-bandho

> kim tena te priya-janân anusevatâm nah

> kah--what is that; nu--indeed; atra--in this matter; te--of Your Lordship; akhila-guro--O supreme spiritual master of the entire creation; bhagavan--O Supreme Lord, O Personality of Godhead; prayâsah--endeavor; uttârane--for the deliverance of these fallen souls; asya--of this; bhava-sambhava--of creation and maintenance; lopa--and of annihilation; hetoh--of the cause; mûdhesu--unto the foolish persons rotting in this material world; vai--indeed; mahat-anugrahah--compassion by the Supreme; ârta-bandho--O friend of the suffering living entities; kim--what is the difficulty; tena--with that; te--of Your Lordship; priya-janân--the dear persons (devotees); anusevatâm--of those always engaged in serving; nah--like us (who are so engaged).

> TRANSLATION

> O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.

> *****

> TEXT 43

> naivodvije para duratyaya-vaitaranyâs

> tvad-vîrya-gâyana-mahâmrta-magna-cittah

> soce tato vimukha-cetasa indriyârtha-

> mâyâ-sukhâya bharam udvahato vimûdhân

> na--not; eva--certainly; udvije--I am disturbed or afraid; para--O Supreme; duratyaya--insurmountable or very difficult to cross; vaitaranyâh--of the Vaitaranî, the river of the material world; tvat-vîrya--of Your Lordship's glories and activities; gâyana--from chanting or distributing; mahâ-amrta--in the great ocean of nectarean spiritual bliss; magna-cittah--whose consciousness is absorbed; soce--I am simply lamenting; tatah--from that; vimukha-cetasah--the fools and rascals who are bereft of Krsna consciousness; indriya-artha--in sense gratification; mâyâ-sukhâya--for temporary, illusory happiness; bharam--the false burden or responsibility (of maintaining one's family, society and nation and elaborate arrangements for that purpose); udvahatah--who are lifting (by making grand plans for this arrangement); vimûdhân--although all of them are nothing but fools and rascals (I am thinking of them also).

> TRANSLATION

> O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.

> *****

> TEXT 44

> prâyena deva munayah sva-vimukti-kâmâ

> maunam caranti vijane na parârtha-nisthâh

> naitân vihâya krpanân vimumuksa eko

> nânyam tvad asya saranam bhramato 'nupasye

> prâyena--generally, in almost all cases; deva--O my Lord; munayah--the great saintly persons; sva--personal, own; vimukti-kâmâh--ambitious for liberation from this material world; maunam--silently; caranti--they wander (in places like the Himalayan forests, where they have no touch with the activities of the materialists); vijane--in solitary places; na--not; para-artha-nisthâh--interested in working for others by giving them the benefit of the Krsna consciousness movement, by enlightening them with Krsna consciousness; na--not; etân--these; vihâya--leaving aside; krpanân--fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukse--I desire to be liberated and to return home, back to Godhead; ekah--alone; na--not; anyam--other; tvat--but for You; asya--of this; saranam--shelter; bhramatah--of the living entity rotating and wandering throughout the material universes; anupasye--do I see.

> TRANSLATION

> My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

> *****

> TEXT 45

> yan maithunâdi-grhamedhi-sukham hi tuccham

> kandûyanena karayor iva duhkha-duhkham

> trpyanti neha krpanâ bahu-duhkha-bhâjah

> kandûtivan manasijam visaheta dhîrah

> yat--that which (is meant for material sense gratification); maithuna-âdi--represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); grhamedhi-sukham--all types of material happiness based on attachment to family, society, friendship, etc.; hi--indeed; tuccham--insignificant; kandûyanena--with the itching; karayoh--of the two hands (to relieve the itching); iva--like; duhkha-duhkham--different types of unhappiness (into which one is put after such itching sense gratification); trpyanti--become satisfied; na--never; iha--in material sense gratification; krpanâh--the foolish persons; bahu-duhkha-bhâjah--subjected to various types of material unhappiness; kandûti-vat--if one can learn from such itching; manasi-jam--which is simply a mental concoction (actually there is no happiness); visaheta--and tolerates (such itching); dhîrah--(he can become) a most perfect, sober person.

> TRANSLATION

> Sex life is compared to the rubbing of two hands to relieve an itch. Grhamedhis, so-called grhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The krpanas, the fools who are just the opposite of brahmanas, are not satisfied by repeated sensuous enjoyment. Those who are dhira, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

> *****

> TEXT 46

> mauna-vrata-sruta-tapo-'dhyayana-sva-dharma-

> vyâkhyâ-raho-japa-samâdhaya âpavargyâh

> prâyah param purusa te tv ajitendriyânâm

> vârtâ bhavanty uta na vâtra tu dâmbhikânâm

> mauna--silence; vrata--vows; sruta--Vedic knowledge; tapah--austerity; adhyayana--study of scripture; sva-dharma--executing varnâsrama-dharma; vyâkhyâ--explaining the sâstras; rahah--living in a solitary place; japa--chanting or reciting mantras; samâdhayah--remaining in trance; âpavargyâh--these are ten types of activities for advancing on the path of liberation; prâyah--generally; param--the only means; purusa--O my Lord; te--all of them; tu--but; ajita-indriyânâm--of persons who cannot control the senses; vârtâh--means of living; bhavanti--are; uta--so it is said; na--not; vâ--or; atra--in this connection; tu--but; dâmbhikânâm--of persons who are falsely proud.

> TRANSLATION

> O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation--to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varnasrama-dharma, to explain the sastras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.

> *****

> TEXT 47

> rûpe ime sad-asatî tava veda-srste

> bîjânkurâv iva na cânyad arûpakasya

> yuktâh samaksam ubhayatra vicaksante tvâm

> yogena vahnim iva dârusu nânyatah syât

> rûpe--in the forms; ime--these two; sat-asatî--the cause and the effect; tava--Your; veda-srste--explained in the Vedas; bîja-ankurau--the seed and the sprout; iva--like; na--never; ca--also; anyat--any other; arûpakasya--of You, who possess no material form; yuktâh--those engaged in Your devotional service; samaksam--before the very eyes; ubhayatra--in both ways (spiritually and materially); vicaksante--can actually see; tvâm--You; yogena--simply by the method of devotional service; vahnim--fire; iva--like; dârusu--in wood; na--not; anyatah--from any other means; syât--it is possible.

> TRANSLATION

> By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect.

> *****

> TEXT 48

> tvam vâyur agnir avanir viyad ambu mâtrâh

> prânendriyâni hrdayam cid anugrahas ca

> sarvam tvam eva saguno vigunas ca bhûman

> nânyat tvad asty api mano-vacasâ niruktam

> tvam--You (are); vâyuh--air; agnih--fire; avanih--earth; viyat--sky; ambu--water; mâtrâh--the sense objects; prâna--the life airs; indriyâni--the senses; hrdayam--the mind; cit--consciousness; anugrahah ca--and false ego or the demigods; sarvam--everything; tvam--You; eva--only; sa-gunah--material nature with its three modes; vigunah--the spiritual spark and Supersoul, which are beyond material nature; ca--and; bhûman--O my great Lord; na--not; anyat--other; tvat--than You; asti--is; api--although; manah-vacasâ--by mind and words; niruktam--everything manifested.

> TRANSLATION

> O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You.

> *****

> TEXT 49

> naite gunâ na gunino mahad-âdayo ye

> sarve manah prabhrtayah sahadeva-martyâh

> âdy-antavanta urugâya vidanti hi tvâm

> evam vimrsya sudhiyo viramanti sabdât

> na--neither; ete--all these; gunâh--three qualities of material nature; na--nor; guninah--the predominating deities of the three modes of material nature (namely Lord Brahmâ, the predominating deity of passion, and Lord Siva, the predominating deity of ignorance); mahat-âdayah--the five elements, the senses and the sense objects; ye--those which; sarve--all; manah--the mind; prabhrtayah--and so on; saha-deva-martyâh--with the demigods and the mortal human beings; âdi-anta-vantah--who all have a beginning and end; urugâya--O Supreme Lord, who are glorified by all saintly persons; vidanti--understand; hi--indeed; tvâm--Your Lordship; evam--thus; vimrsya--considering; sudhiyah--all wise men; viramanti--cease; sabdât--from studying or understanding the Vedas.

> TRANSLATION

> Neither the three modes of material nature [sattva-guna, rajo-guna and tamo-guna], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service.

> *****

> TEXT 50

> tat te 'rhattama namah stuti-karma-pûjâh

> karma smrtis caranayoh sravanam kathâyâm

> samsevayâ tvayi vineti sad-angayâ kim

> bhaktim janah paramahamsa-gatau labheta

> tat--therefore; te--unto You; arhat-tama--O supreme of all worshipable persons; namah--respectful obeisances; stuti-karma-pûjâh--worshiping Your Lordship by offering prayers and other devotional activities; karma--activities being dedicated to You; smrtih--constant remembrance; caranayoh--of Your lotus feet; sravanam--always hearing; kathâyâm--in topics (about You); samsevayâ--such devotional service; tvayi--unto You; vinâ--without; iti--thus; sat-angayâ--having six different parts; kim--how; bhaktim--devotional service; janah--a person; paramahamsa-gatau--obtainable by the paramahamsa; labheta--may attain.

> TRANSLATION

> Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You--offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories--who can achieve that which is meant for the paramahamsas?

> *****

> TEXT 51

> srî-nârada uvâca

> etâvad varnita-guno

> bhaktyâ bhaktena nirgunah

> prahrâdam pranatam prîto

> yata-manyur abhâsata

> srî-nâradah uvâca--Srî Nârada Muni said; etâvat--up to this; varnita--described; gunah--transcendental qualities; bhaktyâ--with devotion; bhaktena--by the devotee (Prahlâda Mahârâja); nirgunah--the transcendental Lord; prahrâdam--unto Prahlâda Mahârâja; pranatam--who was surrendered at the lotus feet of the Lord; prîtah--being pleased; yata-manyuh--controlling the anger; abhâsata--began to speak (as follows).

> TRANSLATION

> The great saint Narada said: Thus Lord Nrsimhadeva was pacified by the devotee Prahlada Maharaja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlada, who was offering prostrated obeisances, He spoke as follows.

> *****

> TEXT 52

> srî-bhagavân uvâca

> prahrâda bhadra bhadram te

> prîto 'ham te 'surottama

> varam vrnîsvâbhimatam

> kâma-pûro 'smy aham nrnâm

> srî-bhagavân uvâca--the Supreme Personality of Godhead said; prahrâda--O My dear Prahlâda; bhadra--you are so gentle; bhadram--all good fortune; te--unto you; prîtah--pleased; aham--I (am); te--unto You; asura-uttama--O best devotee in the family of asuras (atheists); varam--benediction; vrnîsva--just ask (from Me); abhimatam--desired; kâma-pûrah--who fulfills everyone's desire; asmi--am; aham--I; nrnâm--of all men.

> TRANSLATION

> The Supreme Personality of Godhead said: My dear Prahlada, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled.

> *****

> TEXT 53

> mâm aprînata âyusman

> darsanam durlabham hi me

> drstvâ mâm na punar jantur

> âtmânam taptum arhati

> mâm--Me; aprînatah--not pleasing; âyusman--O long-living Prahlâda; darsanam--seeing; durlabham--very rare; hi--indeed; me--of Me; drstvâ--after seeing; mâm--Me; na--not; punah--again; jantuh--the living entity; âtmânam--for himself; taptum--to lament; arhati--deserves.

> TRANSLATION

> My dear Prahlada, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction.

> *****

> TEXT 54

> prînanti hy atha mâm dhîrâh

> sarva-bhâvena sâdhavah

> sreyas-kâmâ mahâ-bhâga

> sarvâsâm âsisâm patim

> prînanti--try to please; hi--indeed; atha--because of this; mâm--Me; dhîrâh--those who are sober and most intelligent; sarva-bhâvena--in all respects, in different modes of devotional service; sâdhavah--persons who are very well behaved (perfect in all respects); sreyas-kâmâh--desiring the best benefit in life; mahâ-bhâga--O you who are so fortunate; sarvâsâm--of all; âsisâm--kinds of benedictions; patim--the master (Me).

> TRANSLATION

> My dear Prahlada, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone.

> *****

> TEXT 55

> srî-nârada uvâca

> evam pralobhyamâno 'pi

> varair loka-pralobhanaih

> ekântitvâd bhagavati

> naicchat tân asurottamah

> srî-nâradah uvâca--the great saint Nârada said; evam--thus; pralobhyamânah--being allured or induced; api--although; varaih--by benedictions; loka--of the world; pralobhanaih--by different kinds of allurements; ekântitvât--because of being solely surrendered; bhagavati--unto the Supreme Personality of Godhead; na aicchat--did not want; tân--those benedictions; asura-uttamah--Prahlâda Mahârâja, the best of the family of asuras.

> TRANSLATION

> Narada Muni said: Prahlada Maharaja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Krsna consciousness he did not want to take any material benefit for sense gratification.

> Back to the running text