> 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 Seven: What Prahlâda Learned in the Womb

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> TEXT 1

> srî-nârada uvâca

> evam daitya-sutaih prsto

> mahâ-bhâgavato 'surah

> uvâca tân smayamânah

> smaran mad-anubhâsitam

> srî-nâradah uvâca--the great saint Nârada Muni said; evam--thus; daitya-sutaih--by the sons of the demons; prstah--being questioned; mahâ-bhâgavatah--the exalted devotee of the Lord; asurah--born in a family of demons; uvâca--spoke; tân--unto them (the sons of the demons); smayamânah--smiling; smaran--remembering; mat-anubhâsitam--what was spoken by me.

> TRANSLATION

> Narada Muni said: Although Prahlada Maharaja was born in a family of asuras, he was the greatest of all devotees. Having thus been questioned by his class friends, the sons of the asuras, he remembered the words spoken to him by me and replied to his friends as follows.

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> TEXT 2

> srî-prahrâda uvâca

> pitari prasthite 'smâkam

> tapase mandarâcalam

> yuddhodyamam param cakrur

> vibudhâ dânavân prati

> srî-prahrâdah uvâca--Prahlâda Mahârâja said; pitari--when the demon father, Hiranyakasipu; prasthite--left for; asmâkam--our; tapase--to execute austerities; mandara-acalam--the hill known as Mandarâcala; yuddha-udyamam--exertion of warfare; param--very great; cakruh--executed; vibudhâh--the demigods, headed by King Indra; dânavân--the demons; prati--toward.

> TRANSLATION

> Prahlada Maharaja said: When our father, Hiranyakasipu, went to Mandaracala Mountain to execute severe austerities, in his absence the demigods, headed by King Indra, made a severe attempt to subdue all the demons in warfare.

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> TEXT 3

> pipîlikair ahir iva

> distyâ lokopatâpanah

> pâpena pâpo 'bhaksîti

> vadanto vâsavâdayah

> pipîlikaih--by small ants; ahih--a serpent; iva--like; distyâ--thank heaven; loka-upatâpanah--always oppressing everyone; pâpena--by his own sinful activities; pâpah--the sinful Hiranyakasipu; abhaksi--has now been eaten; iti--thus; vadantah--saying; vâsava-âdayah--the demigods, headed by King Indra.

> TRANSLATION

> "Alas, as a serpent is eaten by small ants, so the troublesome Hiranyakasipu, who always inflicted miseries upon all types of people, has now been defeated by the reactions of his own sinful activities." Saying this, the demigods, headed by King Indra, arranged to fight the demons.

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> TEXTS 4-5

> tesâm atibalodyogam

> nisamyâsura-yûthapâh

> vadhyamânâh surair bhîtâ

> dudruvuh sarvato disam

> kalatra-putra-vittâptân

> grhân pasu-paricchadân

> nâveksyamânâs tvaritâh

> sarve prâna-parîpsavah

> tesâm--of the demigods, headed by King Indra; atibala-udyogam--the great exertion and strength; nisamya--hearing of; asura-yûthapâh--the great leaders of the demons; vadhyamânâh--being killed one after another; suraih--by the demigods; bhîtâh--afraid; dudruvuh--ran away; sarvatah--in all; disam--directions;

> kalatra--wives; putra-vitta--children and wealth; âptân--relatives; grhân--homes; pasu-paricchadân--animals and paraphernalia of household life; na--not; aveksyamânâh--seeing to; tvaritâh--very hasty; sarve--all of them; prâna-parîpsavah--very much desiring to live.

> TRANSLATION

> When the great leaders of the demons, who were being killed one after another, saw the unprecedented exertion of the demigods in fighting, they began to flee, scattering themselves in all directions. Simply to protect their lives, they hastily fled from their homes, wives, children, animals and household paraphernalia. Paying no heed to all these, the demons simply fled.

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> TEXT 6

> vyalumpan râja-sibiram

> amarâ jaya-kânksinah

> indras tu râja-mahisîm

> mâtaram mama câgrahît

> vyalumpan--plundered; râja-sibiram--the palace of my father. Hiranyakasipu; amarâh--the demigods; jaya-kânksinah--eager to be victorious; indrah--the head of the demigods, King Indra; tu--but; râja-mahisîm--the Queen; mâtaram--mother; mama--my; ca--also; agrahît--captured.

> TRANSLATION

> The victorious demigods plundered the palace of Hiranyakasipu, the King of the demons, and destroyed everything within it. Then Indra, King of heaven, arrested my mother, the Queen.

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> TEXT 7

> nîyamânâm bhayodvignâm

> rudatîm kurarîm iva

> yadrcchayâgatas tatra

> devarsir dadrse pathi

> nîyamânâm--being taken away; bhaya-udvignâm--disturbed and full of fear; rudatîm--crying; kurarîm iva--like a kurarî (osprey); yadrcchayâ--by chance; âgatah--arrived; tatra--on the spot; deva-rsih--the great saint Nârada; dadrse--he saw; pathi--on the road.

> TRANSLATION

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

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> TEXT 8

> prâha nainâm sura-pate

> netum arhasy anâgasam

> munca munca mahâ-bhâga

> satîm para-parigraham

> prâha--he said; na--not; enâm--this; sura-pate--O King of the demigods; netum--to drag away; arhasi--you deserve; anâgasam--not at all sinful; munca munca--release, release; mahâ-bhâga--O greatly fortunate one; satîm--chaste; para-parigraham--the wife of another person.

> TRANSLATION

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

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> TEXT 9

> srî-indra uvâca

> âste 'syâ jathare vîryam

> avisahyam sura-dvisah

> âsyatâm yâvat prasavam

> moksye 'rtha-padavîm gatah

> srî-indrah uvâca--King Indra said; âste--there is; asyâh--of her; jathare--within the abdomen; vîryam--the seed; avisahyam--intolerable; sura-dvisah--of the enemy of the demigods; âsyatâm--let her remain (in our prison); yâvat--until; prasavam--the delivery of the child; moksye--I shall release; artha-padavîm--the path of my object; gatah--obtained.

> TRANSLATION

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

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> TEXT 10

> srî-nârada uvâca

> ayam niskilbisah sâksân

> mahâ-bhâgavato mahân

> tvayâ na prâpsyate samsthâm

> anantânucaro balî

> srî-nâradah uvâca--the great saint Nârada Muni said; ayam--this (child within the womb); niskilbisah--completely sinless; sâksât--directly; mahâ-bhâgavatah--a saintly devotee; mahân--very great; tvayâ--by you; na--not; prâpsyate--will obtain; samsthâm--his death; ananta--of the Supreme Personality of Godhead; anucarah--a servant; balî--extremely powerful.

> TRANSLATION

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

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> TEXT 11

> ity uktas tâm vihâyendro

> devarser mânayan vacah

> ananta-priya-bhaktyainâm

> parikramya divam yayau

> iti--thus; uktah--addressed; tâm--her; vihâya--releasing; indrah--the King of heaven; deva-rseh--of the saint Nârada Muni; mânayan--honoring; vacah--the words; ananta-priya--for one who is very dear to the Supreme Personality of Godhead; bhaktyâ--by devotion; enâm--this (woman); parikramya--circumambulating; divam--to the heavenly planets; yayau--returned.

> TRANSLATION

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

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> TEXT 12

> tato me mâtaram rsih

> samâniya nijâsrame

> âsvâsyehosyatâm vatse

> yâvat te bhartur âgamah

> tatah--thereafter; me--my; mâtaram--mother; rsih--the great saint Narâda Rsi; samânîya--bringing; nija-âsrame--to his own âsrama; âsvâsya--giving her assurance; iha--here; usyatâm--stay; vatse--my dear child; yâvat--until; te--your; bhartuh--of the husband; âgamah--the coming.

> TRANSLATION

> Prahlada Maharaja continued: The great saint Narada Muni brought my mother to his asrama and assured her of all protection, saying, "My dear child, please remain at my asrama until the arrival of your husband."

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> TEXT 13

> tathety avâtsîd devarser

> antike sâkuto-bhayâ

> yâvad daitya-patir ghorât

> tapaso na nyavartata

> tathâ--so be it; iti--thus; avâtsît--lived; deva-rseh--Devarsi Nârada; antike--near; sâ--she (my mother); akuto-bhayâ--without fear from any direction; yâvat--as long as; daitya-patih--my father, Hiranyakasipu, the lord of the demons; ghorât--from very severe; tapasah--austerities; na--not; nyavartata--ceased.

> TRANSLATION

> After accepting the instructions of Devarsi Narada, my mother stayed in his care, without fear from any direction, as long as my father, the King of the Daityas, had not become free from his severe austerities.

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> TEXT 14

> rsim paryacarat tatra

> bhaktyâ paramayâ satî

> antarvatnî sva-garbhasya

> ksemâyecchâ-prasûtaye

> rsim--unto Nârada Muni; paryacarat--rendered service; tatra--there (in the âsrama of Nârada Muni); bhaktyâ--with devotion and faith; paramayâ--great; satî--the faithful woman; antarvatnî--pregnant; sva-garbhasya--of her embryo; ksemâya--for the welfare; icchâ--according to desire; prasûtaye--for deliverance of the child.

> TRANSLATION

> My mother, being pregnant, desired the safety of her embryo and desired to give birth after her husband's arrival. Thus she stayed at Narada Muni's asrama, where she rendered service unto Narada Muni with great devotion.

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> TEXT 15

> rsih kârunikas tasyâh

> prâdâd ubhayam îsvarah

> dharmasya tattvam jnânam ca

> mâm apy uddisya nirmalam

> rsih--the great sage Nârada Muni; kârunikah--naturally very affectionate or merciful to the fallen souls; tasyâh--to her; prâdât--gave instructions; ubhayam--both; îsvarah--a powerful controller who can do whatever he likes (Nârada Muni); dharmasya--of religion; tattvam--the truth; jnânam--knowledge; ca--and; mâm--me; api--especially; uddisya--indicating; nirmalam--without material contamination.

> TRANSLATION

> Narada Muni delivered his instructions both to me, who was within the womb, and to my mother, who was engaged in rendering him service. Because he is naturally extremely kind to the fallen souls, being in a transcendental position, he gave instructions on religion and transcendental knowledge. These instructions were free from all material contamination.

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> TEXT 16

> tat tu kâlasya dîrghatvât

> stritvân mâtus tirodadhe

> rsinânugrhîtam mâm

> nâdhunâpy ajahât smrtih

> tat--that (instruction on religion and knowledge); tu--indeed; kâlasya--of time; dîrghatvât--because of the longness; strîtvât--because of being a woman; mâtuh--of my mother; tirodadhe--disappeared; rsinâ--by the sage; anugrhîtam--being blessed; mâm--me; na--not; adhunâ--today; api--even; ajahât--left; smrtih--the memory (of Nârada Muni's instructions).

> TRANSLATION

> Because of the long duration of time that has passed and because of her being a woman and therefore less intelligent, my mother has forgotten all those instructions; but the great sage Narada blessed me, and therefore I could not forget them.

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> TEXT 17

> bhavatâm api bhûyân me

> yadi sraddadhate vacah

> vaisâradî dhîh sraddhâtah

> strî-bâlânâm ca me yathâ

> bhavatâm--of yourselves; api--also; bhûyât--it may be; me--of me; yadi--if; sraddadhate--you believe in; vacah--the words; vaisâradî--of the most expert, or in relation with the Supreme Lord; dhîh--intelligence; sraddhâtah--because of firm faith; strî--of women; bâlânâm--of small boys; ca--also; me--of me; yathâ--just as.

> TRANSLATION

> Prahlada Maharaja continued: My dear friends, if you can place your faith in my words, simply by that faith you can also understand transcendental knowledge, just like me, although you are small children. Similarly, a woman can also understand transcendental knowledge and know what is spirit and what is matter.

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> TEXT 18

> janmâdyâh sad ime bhâvâ

> drstâ dehasya nâtmanah

> phalânâm iva vrksasya

> kâlenesvara-mûrtinâ

> janma-âdyah--beginning with birth; sat--the six (birth, existence, growth, transformation, dwindling and at last death); ime--all these; bhâvâh--different conditions of the body; drstâh--seen; dehasya--of the body; na--not; âtmanah--of the soul; phalânâm--of the fruits; iva--like; vrksasya--of a tree; kâlena--in due course of time; îsvara-mûrtinâ--whose form is the ability to transform or control the bodily activities.

> TRANSLATION

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

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> TEXTS 19-20

> âtmâ nityo 'vyayah suddha

> ekah ksetra-jna âsrayah

> avikriyah sva-drg hetur

> vyâpako 'sangy anâvrtah

> etair dvâdasabhir vidvân

> âtmano laksanaih paraih

> aham mamety asad-bhâvam

> dehâdau mohajam tyajet

> âtmâ--the spirit soul, the part of the Supreme Personality of Godhead; nityah--without birth or death; avyayah--with no possibility of dwindling; suddhah--without the material contamination of attachment and detachment; ekah--individual; ksetra-jnah--who knows and is therefore different from the material body; âsrayah--the original foundation; avikriyah--not undergoing changes like the body; sva-drk--self-illuminated; hetuh--the cause of all causes; vyâpakah--spreading throughout the body in the form of consciousness; asangî--not depending on the body (free to transmigrate from one body to another); anâvrtah--not covered by material contamination;

> etaih--by all these; dvâdasabhih--twelve; vidvân--a person who is not foolish but fully aware of things as they are; âtmanah--of the spirit soul; laksanaih--symptoms; paraih--transcendental; aham--I ("I am this body"); mama--mine ("everything in relationship with this body is mine"); iti--thus; asat-bhâvam--a false conception of life; deha-âdau--identifying oneself with the material body and then with one's wife, children, family, community, nation and so on; moha-jam--produced from illusory knowledge; tyajet--must give up.

> TRANSLATION

> "Atma" refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are all-pervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, "I am this material body, and everything in relationship with this body is mine."

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> TEXT 21

> svarnam yathâ grâvasu hema-kârah

> ksetresu yogais tad-abhijna âpnuyât

> ksetresu dehesu tathâtma-yogair

> adhyâtma-vid brahma-gatim labheta

> svarnam--gold; yathâ--just as; grâvasu--in the stones of gold ore; hema-kârah--the expert who knows about gold; ksetresu--in the gold mines; yogaih--by various processes; tat-abhijnah--an expert who can understand where gold is; âpnuyât--very easily obtains; ksetresu--within the material fields; dehesu--the human bodies and all the rest of the 8,400,000 different bodily forms; tathâ--similarly; âtma-yogaih--by spiritual processes; adhyâtma-vit--one who is expert in understanding the distinction between spirit and matter; brahma-gatim--perfection in spiritual life; labheta--may obtain.

> TRANSLATION

> An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body.

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> TEXT 22

> astau prakrtayah proktâs

> traya eva hi tad-gunâh

> vikârâh sodasâcâryaih

> pumân ekah samanvayât

> astau--eight; prakrtayah--material energies; proktâh--it is said; trayah--three; eva--certainly; hi--indeed; tat-gunâh--the modes of material energy; vikârâh--transformations; sodasa--sixteen; âcâryaih--by the authorities; pumân--the living entity; ekah--one; samanvayât--from conjunction.

> TRANSLATION

> The Lord's eight separated material energies, the three modes of material nature and the sixteen transformations [the eleven senses and the five gross material elements like earth and water]--within all these, the one spiritual soul exists as the observer. Therefore all the great acaryas have concluded that the individual soul is conditioned by these material elements.

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> TEXT 23

> dehas tu sarva-sanghâto

> jagat tasthur iti dvidhâ

> atraiva mrgyah puruso

> neti netîty atat tyajan

> dehah--the body; tu--but; sarva-sanghâtah--the combination of all the twenty-four elements; jagat--seen to be moving; tasthuh--and standing in one place; iti--thus; dvidhâ--two kinds; atra eva--in this matter; mrgyah--to be searched for; purusah--the living entity, the soul; na--not; iti--thus; na--not; iti--thus; iti--in this way; atat--what is not spirit; tyajan--giving up.

> TRANSLATION

> There are two kinds of bodies for every individual soul--a gross body made of five gross elements and a subtle body made of three subtle elements. Within these bodies, however, is the spirit soul. One must find the soul by analysis, saying, "This is not it. This is not it." Thus one must separate spirit from matter.

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> TEXT 24

> anvaya-vyatirekena

> vivekenosatâtmanâ

> svarga-sthâna-samâmnâyair

> vimrsadbhir asatvaraih

> anvaya--directly; vyatirekena--and indirectly; vivekena--by mature discrimination; usatâ--purified; âtmanâ--with the mind; svarga--creation; sthâna--maintenance; samâmnâyaih--and with destruction; vimrsadbhih--by those making a serious analysis; asat-varaih--very sober.

> TRANSLATION

> Sober and expert persons should search for the spirit soul with minds purified through analytical study in terms of the soul's connection with and distinction from all things that undergo creation, maintenance and destruction.

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> TEXT 25

> buddher jâgaranam svapnah

> susuptir iti vrttayah

> tâ yenaivânubhûyante

> so 'dhyaksah purusah parah

> buddheh--of the intelligence; jâgaranam--the waking or active state of the gross senses; svapnah--dreaming (the activity of the senses without the gross body); susuptih--deep sleep or cessation of all activities (although the living entity is the seer); iti--thus; vrttayah--the various transactions; tâh--they; yena--by whom; eva--indeed; anubhûyante--are perceived; sah--that; adhyaksah--overseer (who is different from the activities); purusah--the enjoyer; parah--transcendental.

> TRANSLATION

> Intelligence can be perceived in three states of activity--wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead.

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> TEXT 26

> ebhis tri-varnaih paryastair

> buddhi-bhedaih kriyodbhavaih

> svarûpam âtmano budhyed

> gandhair vâyum ivânvayât

> ebhih--by these; tri-varnaih--composed of the three modes of nature; paryastaih--completely rejected (due to not touching the living force); buddhi--of intelligence; bhedaih--the differentiations; kriyâ-udbhavaih--produced from different activities; svarûpam--the constitutional position; âtmanah--of the self; budhyet--one should understand; gandhaih--by the aromas; vâyum--the air; iva--exactly like; anvayât--from close connection.

> TRANSLATION

> As one can understand the presence of the air by the aromas it carries, so, under the guidance of the Supreme Personality of Godhead, one can understand the living soul by these three divisions of intelligence. These three divisions, however, are not the soul; they are constituted of the three modes and are born of activities.

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> TEXT 27

> etad dvâro hi samsâro

> guna-karma-nibandhanah

> ajnâna-mûlo 'pârtho 'pi

> pumsah svapna ivârpyate

> etat--this; dvârah--whose door; hi--indeed; samsârah--material existence, in which one suffers threefold miseries; guna-karma-nibandhanah--captivation by the three modes of material nature; ajnâna-mûlah--whose root is ignorance; apârthah--without factual meaning; api--even; pumsah--of the living entity; svapnah--a dream; iva--like; arpyate--is placed.

> TRANSLATION

> Through polluted intelligence one is subjected to the modes of nature, and thus one is conditioned by material existence. Like a dreaming state in which one falsely suffers, material existence, which is due to ignorance, must be considered unwanted and temporary.

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> TEXT 28

> tasmâd bhavadbhih kartavyam

> karmanâm tri-gunâtmanâm

> bîja-nirharanam yogah

> pravâhoparamo dhiyah

> tasmât--therefore; bhavadbhih--by your good selves; kartavyam--to be done; karmanâm--of all material activities; tri-guna-âtmanâm--conditioned by the three modes of material nature; bîja-nirharanam--burning of the seed; yogah--the process by which one can be linked with the Supreme; pravâha--of the continuous current in the form of wakefulness, dreaming and deep sleep; uparamah--the cessation; dhiyah--of the intelligence.

> TRANSLATION

> Therefore, my dear friends, O sons of the demons, your duty is to take to Krsna consciousness, which can burn the seed of fruitive activities artificially created by the modes of material nature and stop the flow of the intelligence in wakefulness, dreaming and deep sleep. In other words, when one takes to Krsna consciousness, his ignorance is immediately dissipated.

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> TEXT 29

> tatropâya-sahasrânâm

> ayam bhagavatoditah

> yad îsvare bhagavati

> yathâ yair anjasâ ratih

> tatra--in that connection (getting out of the entanglement of material conditioning); upâya--of processes; sahasrânâm--of many thousands; ayam--this; bhagavatâ uditah--given by the Supreme Personality of Godhead; yat--which; îsvare--to the Lord; bhagavati--the Supreme Personality of Godhead; yathâ--as much as; yaih--by which; anjasâ--quickly; ratih--attachment with love and affection.

> TRANSLATION

> Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops.

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> TEXTS 30-31

> guru-susrûsayâ bhaktyâ

> sarva-labdhârpanena ca

> sangena sâdhu-bhaktânâm

> îsvarârâdhanena ca

> sraddhayâ tat-kathâyâm ca

> kîrtanair guna-karmanâm

> tat-pâdâmburuha-dhyânât

> tal-lingeksârhanâdibhih

> guru-susrûsayâ--by rendering service to the bona fide spiritual master; bhaktyâ--with faith and devotion; sarva--all; labdha--of material gains; arpanena--by offering (to the guru, or to Krsna through the spiritual master); ca--and; sangena--by the association; sâdhu-bhaktânâm--of devotees and saintly persons; îsvara--of the Supreme Personality of Godhead; ârâdhanena--by the worship; ca--and;

> sraddhayâ--with great faith; tat-kathâyâm--in discourses about the Lord; ca--and; kîrtanaih--by glorifications; guna-karmanâm--of the transcendental qualities and activities of the Lord; tat--His; pâda-amburuha--on the lotus feet; dhyânât--by meditation; tat--His; linga--forms (Deities); îksa--observing; arhana-âdibhih--and by worshiping.

> TRANSLATION

> One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one's possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord's lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the sastra and guru.

> *****

> TEXT 32

> harih sarvesu bhûtesu

> bhagavân âsta îsvarah

> iti bhûtâni manasâ

> kâmais taih sâdhu mânayet

> harih--the Supreme Personality of Godhead; sarvesu--in all; bhûtesu--living entities; bhagavân--the supreme personality; âste--is situated; îsvarah--the supreme controller; iti--thus; bhûtâni--all living entities; manasâ--by such understanding; kâmaih--by desires; taih--those; sâdhu mânayet--one should highly esteem.

> TRANSLATION

> One should always remember the Supreme Personality of Godhead in His localized representation as the Paramatma, who is situated in the core of every living entity's heart. Thus one should offer respect to every living entity according to that living entity's position or manifestation.

> *****

> TEXT 33

> evam nirjita-sad-vargaih

> kriyate bhaktir îsvare

> vasudeve bhagavati

> yayâ samlabhyate ratih

> evam--thus; nirjita--subdued; sat-vargaih--by the six symptoms of the senses (lusty desires, anger, greed, illusion, madness and jealousy); kriyate--is rendered; bhaktih--devotional service; îsvare--unto the supreme controller; vâsudeve--to Lord Vâsudeva; bhagavati--the Supreme Personality of Godhead; yayâ--by which; samlabhyate--is obtained; ratih--attachment.

> TRANSLATION

> By these activities [as mentioned above] one is able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and when thus situated, one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead.

> *****

> TEXT 34

> nisamya karmâni gunân atulyân

> vîryâni lîlâ-tanubhih krtâni

> yadâtiharsotpulakâsru-gadgadam

> protkantha udgâyati rauti nrtyati

> nisamya--hearing; karmâni--transcendental activities; gunân--spiritual qualities; atulyân--uncommon (not generally visible in an ordinary person); vîryâni--very powerful; lîlâ-tanubhih--by different pastime forms; krtâni--performed; yadâ--when; atiharsa--because of great jubilation; utpulaka--horripilation; asru--tears in the eyes; gadgadam--faltering voice; protkanthah--with an open voice; udgâyati--chants very loudly; rauti--cries; nrtyati--dances.

> TRANSLATION

> One who is situated in devotional service is certainly the controller of his senses, and thus he is a liberated person. When such a liberated person, the pure devotee, hears of the transcendental qualities and activities of the Lord's incarnations for the performance of various pastimes, his hair stands on end on his body, tears fall from his eyes, and in his spiritual realization his voice falters. Sometimes he very openly dances, sometimes he sings loudly, and sometimes he cries. Thus he expresses his transcendental jubilation.

> *****

> TEXT 35

> yadâ graha-grasta iva kvacid dhasaty

> âkrandate dhyâyati vandate janam

> muhuh svasan vakti hare jagat-pate

> nârâyanety âtma-matir gata-trapah

> yadâ--when; graha-grastah--haunted by a ghost; iva--like; kvacit--sometimes; hasati--laughs; âkrandate--cries loudly (remembering the transcendental qualities of the Lord); dhyâyati--meditates; vandate--offers respects; janam--to all living entities (thinking all of them to be engaged in the service of the Lord); muhuh--constantly; svasan--breathing heavily; vakti--he speaks; hare--O my Lord; jagat-pate--O master of the whole world; nârâyana--O Lord Nârâyana; iti--thus; âtma-matih--fully absorbed in thoughts of the Supreme Lord; gata-trapah--without shame.

> TRANSLATION

> When a devotee becomes like a person haunted by a ghost, he laughs and very loudly chants about the qualities of the Lord. Sometimes he sits to perform meditation, and he offers respects to every living entity, considering him a devotee of the Lord. Constantly breathing very heavily, he becomes careless of social etiquette and loudly chants like a madman, "Hare Krsna, Hare Krsna! O my Lord, O master of the universe!"

> *****

> TEXT 36

> tadâ pumân mukta-samasta-bandhanas

> tad-bhâva-bhâvânukrtâsayâkrtih

> nirdagdha-bîjânusayo mahîyasâ

> bhakti-prayogena samety adhoksajam

> tadâ--at that time; pumân--the living entity; mukta--liberated; samasta-bandhanah--from all material obstacles on the path of devotional service; tat-bhâva--of the situation of the Supreme Lord's activities; bhâva--by thinking; anukrta--made similar; âsaya-âkrtih--whose mind and body; nirdagdha--completely burned up; bîja--the seed or original cause of material existence; anusayah--desire; mahîyasâ--very powerful; bhakti--of devotional service; prayogena--by the application; sameti--achieves; adhoksajam--the Supreme Personality of Godhead, who is beyond the reach of the material mind and knowledge.

> TRANSLATION

> The devotee is then freed from all material contamination because he constantly thinks of the Lord's pastimes and because his mind and body have been converted to spiritual qualities. Because of his intense devotional service, his ignorance, material consciousness and all kinds of material desires are completely burnt to ashes. This is the stage at which one can achieve the shelter of the Lord's lotus feet.

> *****

> TEXT 37

> adhoksajâlambham ihâsubhâtmanah

> sarîrinah samsrti-cakra-sâtanam

> tad brahma-nirvâna-sukham vidur budhâs

> tato bhajadhvam hrdaye hrd-îsvaram

> adhoksaja--with the Supreme Personality of Godhead, who is beyond the reach of the materialistic mind or experimental knowledge; âlambham--being constantly in contact; iha--in this material world; asubha-âtmanah--whose mind is materially contaminated; sarîrinah--of a living entity who has accepted a material body; samsrti--of material existence; cakra--the cycle; sâtanam--completely stopping; tat--that; brahma-nirvâna--connected with the Supreme Brahman, the Absolute Truth; sukham--transcendental happiness; viduh--understand; budhâh--those who are spiritually advanced; tatah--therefore; bhajadhvam--engage in devotional service; hrdaye--within the core of the heart; hrt-îsvaram--to the Supreme Personality of Godhead, the Supersoul within the heart.

> TRANSLATION

> The real problem of life is the repetition of birth and death, which is like a wheel rolling repeatedly up and down. This wheel, however, completely stops when one is in touch with the Supreme Personality of Godhead. In other words, by the transcendental bliss realized from constant engagement in devotional service, one is completely liberated from material existence. All learned men know this. Therefore, my dear friends, O sons of the asuras, immediately begin meditating upon and worshiping the Supersoul within everyone's heart.

> *****

> TEXT 38

> ko 'ti-prayâso 'sura-bâlakâ harer

> upâsane sve hrdi chidravat satah

> svasyâtmanah sakhyur asesa-dehinâm

> sâmânyatah kim visayopapâdanaih

> kah--what; ati-prayâsah--difficult endeavor; asura-bâlakâh--O sons of demons; hareh--of the Supreme Personality of Godhead; upâsane--in discharging the devotional service; sve--in one's own; hrdi--core of the heart; chidra-vat--just like the space; satah--who always exists; svasya--of one's self or of the living entity; âtmanah--of the Supersoul; sakhyuh--of the well-wishing friend; asesa--unlimited; dehinâm--of the embodied souls; sâmânyatah--generally; kim--what is the need; visaya-upapâdanaih--with activities delivering the objects of the senses for sense enjoyment.

> TRANSLATION

> O my friends, sons of the asuras, the Supreme Personality of Godhead in His Supersoul feature always exists within the cores of the hearts of all living entities. Indeed, He is the well-wisher and friend of all living entities, and there is no difficulty in worshiping the Lord. Why, then, should people not engage in His devotional service? Why are they so addicted to unnecessarily producing artificial paraphernalia for sense gratification?

> *****

> TEXT 39

> râyah kalatram pasavah sutâdayo

> grhâ mahî kunjara-kosa-bhûtayah

> sarve 'rtha-kâmâh ksana-bhangurâyusah

> kurvanti martyasya kiyat priyam calâh

> râyah--wealth; kalatram--one's wife and feminine friends; pasavah--domestic animals like cows, horses, asses, cats and dogs; suta-âdayah--children and so on; grhâh--big buildings and residences; mahî--land; kunjara--elephants; kosa--treasury house; bhûtayah--and other luxuries for sense gratification and material enjoyment; sarve--all; artha--economic development; kâmâh--and sense gratification; ksana-bhangura--perishable in a moment; âyusah--of one whose duration of life; kurvanti--effect or bring; martyasya--of one who is destined to die; kiyat--how much; priyam--pleasure; calâh--flickering and temporary.

> TRANSLATION

> One's riches, beautiful wife and female friends, one's sons and daughters, one's residence, one's domestic animals like cows, elephants and horses, one's treasury, economic development and sense gratification--indeed, even the lifetime in which one can enjoy all these material opulences--are certainly temporary and flickering. Since the opportunity of human life is temporary, what benefit can these material opulences give to a sensible man who has understood himself to be eternal?

> *****

> TEXT 40

> evam hi lokâh kratubhih krtâ amî

> ksayisnavah sâtisayâ na nirmalâh

> tasmâd adrsta-sruta-dûsanam param

> bhaktyoktayesam bhajatâtma-labdhaye

> evam--similarly (as earthly wealth and possessions are impermanent); hi--indeed; lokâh--higher planetary systems like heaven, the moon, the sun and Brahmaloka; kratubhih--by performing great sacrifices; krtâh--achieved; ami--all those; ksayisnavah--perishable, impermanent; sâtisayâh--although more comfortable and pleasing; na--not; nirmalâh--pure (free from disturbances); tasmât--therefore; adrsta-sruta--never seen or heard; dûsanam--whose fault; param--the Supreme; bhaktyâ--with great devotional love; uktayâ--as described in the Vedic literature (not mixed with jnâna or karma); îsam--the Supreme Lord; bhajata--worship; âtma-labdhaye--for self-realization.

> TRANSLATION

> It is learned from Vedic literature that by performing great sacrifices one may elevate himself to the heavenly planets. However, although life on the heavenly planets is hundreds and thousands of times more comfortable than life on earth, the heavenly planets are not pure [nirmalam], or free from the taint of material existence. The heavenly planets are also temporary, and therefore they are not the goal of life. The Supreme Personality of Godhead, however, has never been seen or heard to possess inebriety. Consequently, for your own benefit and self-realization, you must worship the Lord with great devotion, as described in the revealed scriptures.

> *****

> TEXT 41

> yad-artha iha karmâni

> vidvan-mâny asakrn narah

> karoty ato viparyâsam

> amogham vindate phalam

> yat--of which; arthe--for the purpose; iha--in this material world; karmâni--many activities (in factories, industries, speculation and so on); vidvat--advanced in knowledge; mânî--thinking himself to be; asakrt--again and again; narah--a person; karoti--performs; atah--from this; viparyâsam--the opposite; amogham--unfailingly; vindate--achieves; phalam--result.

> TRANSLATION

> A materialistic person, thinking himself very advanced in intelligence, continually acts for economic development. But again and again, as enunciated in the Vedas, he is frustrated by material activities, either in this life or in the next. Indeed, the results one obtains are inevitably the opposite of those one desires.

> *****

> TEXT 42

> sukhâya duhkha-moksâya

> sankalpa iha karminah

> sadâpnotîhayâ duhkham

> anîhâyâh sukhâvrtah

> sukhâya--for achieving happiness by a so-called higher standard of life; duhkha-moksâya--for becoming free from misery; sankalpah--the determination; iha--in this world; karminah--of the living entity trying for economic development; sadâ--always; âpnoti--achieves; îhayâ--by activity or ambition; duhkham--only unhappiness; anîhâyâh--and from not desiring economic development; sukha--by happiness; âvrtah--covered.

> TRANSLATION

> In this material world, every materialist desires to achieve happiness and diminish his distress, and therefore he acts accordingly. Actually, however, one is happy as long as one does not endeavor for happiness; as soon as one begins his activities for happiness, his conditions of distress begin.

> *****

> TEXT 43

> kâmân kâmayate kâmyair

> yad-artham iha pûrusah

> sa vai dehas tu pârakyo

> bhanguro yâty upaiti ca

> kâmân--things for sense gratification; kâmayate--one desires; kâmyaih--by different desirable actions; yat--of which; artham--for the purpose; iha--in this material world; pûrusah--the living entity; sah--that; vai--indeed; dehah--body; tu--but; pârakyah--belongs to others (the dogs, vultures, etc.); bhangurah--perishable; yâti--goes away; upaiti--embraces the spirit soul; ca--and.

> TRANSLATION

> A living entity desires comfort for his body and makes many plans for this purpose, but actually the body is the property of others. Indeed, the perishable body embraces the living entity and then leaves him aside.

> *****

> TEXT 44

> kim u vyavahitâpatya-

> dârâgâra-dhanâdayah

> râjya-kosa-gajâmâtya-

> bhrtyâptâ mamatâspadâh

> kim u--what to speak of; vyavahita--separated; apatya--children; dâra--wives; agâra--residences; dhana--wealth; âdayah--and so on; râjya--kingdoms; kosa--treasuries; gaja--big elephants and horses; amâtya--ministers; bhrtya--servants; âptâh--relatives; mamatâ-âspadâh--false seats or abodes of intimate relationship ("mineness").

> TRANSLATION

> Since the body itself is ultimately meant to become stool or earth, what is the meaning of the paraphernalia related to the body, such as wives, residences, wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and ministers? They are also temporary. What more can be said about this?

> *****

> TEXT 45

> kim etair âtmanas tucchaih

> saha dehena nasvaraih

> anarthair artha-sankâsair

> nityânanda-rasodadheh

> kim--what is the use; etaih--with all these; âtmanah--for the real self; tucchaih--which are most insignificant; saha--with; dehena--the body; nasvaraih--perishable; anarthaih--unwanted; artha-sankâsaih--appearing as if needed; nitya-ânanda--of eternal happiness; rasa--of the nectar; udadheh--for the ocean.

> TRANSLATION

> All this paraphernalia is very near and dear as long as the body exists, but as soon as the body is destroyed, all things related to the body are also finished. Therefore, actually one has nothing to do with them, but because of ignorance one accepts them as valuable. Compared to the ocean of eternal happiness, they are most insignificant. What is the use of such insignificant relationships for the eternal living being?

> *****

> TEXT 46

> nirûpyatâm iha svârthah

> kiyân deha-bhrto 'surâh

> nisekâdisv avasthâsu

> klisyamânasya karmabhih

> nirûpyatâm--let it be ascertained; iha--in this world; sva-arthah--personal benefit; kiyân--how much; deha-bhrtah--of a living entity who has a material body; asurâh--O sons of demons; niseka-âdisu--beginning from the happiness derived from sex life; avasthâsu--in temporary conditions; klisyamânasya--of one who is suffering in severe hardships; karmabhih--by his previous material activities.

> TRANSLATION

> My dear friends, O sons of the asuras, the living entity receives different types of bodies according to his previous fruitive activities. Thus he is seen to suffer with reference to his particular body in all conditions of life, beginning with his infusion into the womb. Please tell me, therefore, after full consideration, what is the living entity's actual interest in fruitive activities, which result in hardship and misery?

> *****

> TEXT 47

> karmâny ârabhate dehî

> dehenâtmânuvartinâ

> karmabhis tanute deham

> ubhayam tv avivekatah

> karmâni--material fruitive activities; ârabhate--begins; dehî--a living entity who has accepted a particular type of body; dehena--with that body; âtma-anuvartinâ--which is received according to his desire and past activities; karmabhih--by such material activities; tanute--he expands; deham--another body; ubhayam--both of them; tu--indeed; avivekatah--due to ignorance.

> TRANSLATION

> The living entity, who has received his present body because of his past fruitive activity, may end the results of his actions in this life, but this does not mean that he is liberated from bondage to material bodies. The living entity receives one type of body, and by performing actions with that body he creates another. Thus he transmigrates from one body to another, through repeated birth and death, because of his gross ignorance.

> *****

> TEXT 48

> tasmâd arthâs ca kâmâs ca

> dharmâs ca yad-apâsrayâh

> bhajatânîhayâtmânam

> anîham harim îsvaram

> tasmât--therefore; arthâh--ambitions for economic development; ca--and; kâmâh--ambitions for satisfaction of the senses; ca--also; dharmâh--duties of religion; ca--and; yat--upon whom; apâsrayâh--dependent; bhajata--worship; anîhayâ--without desire for them; âtmânam--the Supersoul; anîham--indifferent; harim--the Supreme Personality of Godhead; îsvaram--the Lord.

> TRANSLATION

> The four principles of advancement in spiritual life--dharma, artha, kama and moksa--all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord, worship Him, the Supersoul, in devotional service.

> *****

> TEXT 49

> sarvesâm api bhûtânâm

> harir âtmesvarah priyah

> bhûtair mahadbhih sva-krtaih

> krtânâm jiva-samjnitah

> sarvesâm--of all; api--certainly; bhûtânâm--living entities; harih--the Lord, who mitigates all the miseries of the living entity; âtmâ--the original source of life; îsvarah--the complete controller; priyah--the dear; bhûtaih--by the separated energies, the five material elements; mahadbhih--emanating from the total material energy, the mahat-tattva; sva-krtaih--which are manifested by Himself; krtânâm--created; jîva-samjnitah--who is also known as the living entity, since the living entities are expansions of His marginal energy.

> TRANSLATION

> The Supreme Personality of Godhead, Hari, is the soul and the Supersoul of all living entities. Every living entity is a manifestation of His energy in terms of the living soul and the material body. Therefore the Lord is the most dear, and He is the supreme controller.

> *****

> TEXT 50

> devo 'suro manusyo vâ

> yakso gandharva eva vâ

> bhajan mukunda-caranam

> svastimân syâd yathâ vayam

> devah--a demigod; asurah--a demon; manusyah--a human being; vâ--or; yaksah--a Yaksa (a member of a demoniac species); gandharvah--a Gandharva; eva--indeed; vâ--or; bhajan--rendering service; mukunda-caranam--to the lotus feet of Mukunda, Lord Krsna, who can give liberation; svasti-mân--full of all auspiciousness; syât--becomes; yathâ--just as; vayam--we (Prahlâda Mahârâja).

> TRANSLATION

> If a demigod, demon, human being, Yaksa, Gandharva or anyone within this universe renders service to the lotus feet of Mukunda, who can deliver liberation, he is actually situated in the most auspicious condition of life, exactly like us [the mahajanas, headed by Prahlada Maharaja].

> *****

> TEXTS 51-52

> nâlam dvijatvam devatvam

> rsitvam vâsurâtmajâh

> prînanâya mukundasya

> na vrttam na bahu-jnatâ

> na dânam na tapo nejyâ

> na saucam na vratâni ca

> prîyate 'malayâ bhaktyâ

> harir anyad vidambanam

> na--not; alam--sufficient; dvijatvam--being a perfect, highly qualified brâhmana; devatvam--being a demigod; rsitvam--being a saintly person; vâ--or; asura-âtma-jâh--O descendants of asuras; prînanâya--for pleasing; mukundasya--of Mukunda, the Supreme Personality of Godhead; na vrttam--not good conduct; na--not; bahu-jnatâ--vast learning;

> na--neither; dânam--charity; na tapah--no austerity; na--nor; ijyâ--worship; na--nor; saucam--cleanliness; na vratâni--nor execution of great vows; ca--also; prîyate--is satisfied; amalayâ--by spotless; bhaktyâ--devotional service; harih--the Supreme Lord; anyat--other things; vidambanam--only show.

> TRANSLATION

> My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show.

> *****

> TEXT 53

> tato harau bhagavati

> bhaktim kuruta dânavâh

> âtmaupamyena sarvatra

> sarva-bhûtâtmanîsvare

> tatah--therefore; harau--unto Lord Hari; bhagavati--the Supreme Personality of Godhead; bhaktim--devotional service; kuruta--execute; dânavâh--O my dear friends, O sons of demons; âtma-aupamyena--just as one's own self; sarvatra--everywhere; sarva-bhûta-âtmani--who is situated as the soul and Supersoul of all living entities; îsvare--unto the Supreme Lord, the controller.

> TRANSLATION

> My dear friends, O sons of the demons, in the same favorable way that one sees himself and takes care of himself, take to devotional service to satisfy the Supreme Personality of Godhead, who is present everywhere as the Supersoul of all living entities.

> *****

> TEXT 54

> daiteyâ yaksa-raksâmsi

> striyah sûdrâ vrajaukasah

> khagâ mrgâh pâpa-jîvâh

> santi hy acyutatâm gatâh

> daiteyâh--O demons; yaksa-raksâmsi--the living entities known as the Yaksas and Râksasas; striyah--women; sûdrâh--the laborer class; vraja-okasah--village cowherd men; khagâh--birds; mrgâh--animals; pâpa-jîvâh--sinful living entities; santi--can become; hi--certainly; acyutatâm--the qualities of Acyuta, the Supreme Lord; gatâh--obtained.

> TRANSLATION

> O my friends, O sons of demons, everyone, including you (the Yaksas and Raksasas), the unintelligent women, sudras and cowherd men, the birds, the lower animals and the sinful living entities, can revive his original, eternal spiritual life and exist forever simply by accepting the principles of bhakti-yoga.

> *****

> TEXT 55

> etâvân eva loke 'smin

> pumsah svârthah parah smrtah

> ekânta-bhaktir govinde

> yat sarvatra tad-îksanam

> etâvân--this much; eva--certainly; loke asmin--in this material world; pumsah--of the living entity; sva-arthah--the real self-interest; parah--transcendental; smrtah--regarded; ekâta-bhaktih--unalloyed devotional service; govinde--to Govinda; yat--which; sarvatra--everywhere; tat-îksanam--seeing the relationship with Govinda, Krsna.

> TRANSLATION

> In this material world, to render service to the lotus feet of Govinda, the cause of all causes, and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of human life, as explained by all the revealed scriptures.

> Back to the running text