Praneetha
The Mad Bhagavatam
Canto 7
Chapter 3
Hiranyakas'ipu's Plan to Become Immortal
This chapter describes how Hiraṇyakaśipu performed a severe type of austerity for material benefit, thus causing great distress throughout the universe. Even Lord Brahmā, the chief personality within this universe, became somewhat disturbed and personally went to see why Hiraṇyakaśipu was engaged in such a severe austerity.
Hiraṇyakaśipu wanted to become immortal. He wanted not to be conquered by anyone, not to be attacked by old age and disease, and not to be harassed by any opponent. Thus he wanted to become the absolute ruler of the entire universe. With this desire, he entered the valley of Mandara Mountain and began practicing a severe type of austerity and meditation. Seeing Hiraṇyakaśipu engaged in this austerity, the demigods returned to their respective homes, but while Hiraṇyakaśipu was thus engaged, a kind of fire began blazing from his head, disturbing the entire universe and its inhabitants, including the birds, beasts and demigods. When all the higher and lower planets became too hot to live on, the demigods, being disturbed, left their abodes in the higher planets and went to see Lord Brahmā, praying to him that he curtail this unnecessary heat. The demigods disclosed to Lord Brahmā Hiraṇyakaśipu's ambition to become immortal, overcoming his short duration of life, and to be the master of all the planetary systems, even Dhruvaloka.
Upon hearing about the purpose of Hiraṇyakaśipu's austere meditation, Lord Brahmā, accompanied by the great sage Bhṛgu and great personalities like Dakṣa, went to see Hiraṇyakaśipu. He then sprinkled water from his kamaṇḍalu, a type of waterpot, upon Hiraṇyakaśipu's head.
Hiraṇyakaśipu, the King of the Daityas, bowed down before Lord Brahmā, the creator of this universe, offering respectful obeisances again and again and offering prayers. When Lord Brahmā agreed to give him benedictions, he prayed not be killed by any living entity, not to be killed in any place, covered or uncovered, not to die in the daytime or at night, not to be killed by any weapon, on land or in the air, and not to be killed by any human being, animal, demigod or any other entity, living or nonliving. He further prayed for supremacy over the entire universe and requested the eight yogic perfections, such as aṇimā and laghimā.
7.3.1
hiraṇyakaśipū rājann
ajeyam ajarāmaram
(1) S'rî Nârada said: 'Hiranyakas'ipu, o King, desired to become unconquerable, free from old age and immortal himself, the only king with no rivals or opponents.
7.3.2
ūrdhva-bāhur nabho-dṛṣṭiḥ
pādāńguṣṭhāśritāvaniḥ
(2) In a valley at Mandara Hill he performed a most difficult austerity raising his arms upwards staring into the sky, standing with the big toes of his feet on the ground.
7.3.3
saḿvartārka ivāḿśubhiḥ
(3) Emanating from the hair on his head there was a light bright as a supernova and by the beams were all the gods in their practices of penance driven back to their own places.
7.3.4
sadhūmo 'gnis tapomayaḥ
prātapad viṣvag īritaḥ
(4) Generated by his severe penance with smoke spreading sidewards, upwards and downwards everywhere, heated it all the worlds.
7.3.5
cukṣubhur nady-udanvantaḥ
(5) The rivers and oceans were in turmoil, the islands and mountains and the earth shook and the stars with their planets fell with all the ten directions ablaze.
7.3.6
dhātre vijñāpayām āsur
(6) Scorched therefrom gave the demigods their residences up and went they to Lord Brahmâ's place to submit to their leader: 'O Master of the Universe from the penance of the daitya king are we all afflicted and no longer capable of keeping our positions in heaven.
7.3.7
bali-hārās tavābhibhūḥ
(7) Please, if you think it's right, we would like to see the end of this, o Great One, before all obedient to the worship of you o Chief of All are lost.
7.3.8
tasyāyaḿ kila sańkalpaś
tavāthāpi niveditam
(8) Take notice of this intention of him executing the so very difficult austerity; what wouldn't be known to you - but nevertheless we would like to submit this:
7.3.9-10
parameṣṭhī nijāsanam
sādhayiṣye tathātmanaḥ
(9-10) 'Lord Brahmâ, who by austerity absorbed in yoga created the moving and unmoving [see 3.8], has his throne in all the worlds high and low and thus will I by dint of an even more severe penance absorbed in yoga, from the eternality of time and the soul, achieve just as much for myself.
7.3.11
kalpānte vaiṣṇavādibhiḥ
(11) I shall by my strength turn this world upside down reinstating what is now called inappropriate; what is the use of all those other practices of the followers of Vishnu, in the end they'll all be vanquished.'
Hiraṇyakaśipu's demoniac determination was explained to Lord Brahmā by the demigods, who informed him that Hiraṇyakaśipu wanted to overturn all the established principles. After executing severe austerities, people within this material world are promoted to the heavenly planets, but Hiraṇyakaśipu wanted them to be unhappy, suffering because of the diplomatic feelings of the demigods, even in the heavenly planets. He wanted those who were harassed in this world by material transactions to be unhappy for the same reason, even in the heavenly planets. Indeed, be wanted to introduce such harassment everywhere. One might ask how this would be possible, since the universal order has been established since time immemorial, but Hiraṇyakaśipu was proud to declare that he would be able to do everything by the power of his tapasya. He even wanted to make the Vaiṣṇavas' position insecure. These are some of the symptoms of asuric determination.
7.3.12
vidhatsvānantaraḿ yuktaḿ
(12) This way so we learned was his determination from within his excessive penance; please take for your own sake as soon as possible the necessary steps, o master of the three worlds.
In the material world, a servant is provided for by the master but is always planning how to capture the master's post. There have been many instances of this in history. Especially in India during the Mohammedan rule, many servants, by plans and devices, took over the posts of their masters. It is learned from Caitanya literature that one big Zamindar, Subuddhi Rāya, kept a Mohammedan boy as a servant. Of course, he treated the boy as his own child, and sometimes, when the boy would steal something, the master would chastise him by striking him with a cane. There was a mark on the boy's back from this chastisement. Later, after that boy had by crooked means become Hussain Shah, Nawab of Bengal, one day his wife saw the mark on his back and inquired about it. The Nawab replied that in his childhood he had been a servant of Subuddhi Rāya, who had punished him because of some mischievous activities. Upon hearing this, the Nawab's wife immediately became agitated and requested her husband to kill Subuddhi Rāya. Nawab Hussain Shah, of course, was very grateful to Subuddhi Rāya and therefore refused to kill him, but when his wife requested him to turn Subuddhi Rāya into a Mohammedan, the Nawab agreed. Taking some water from his waterpot, he sprinkled it upon Subuddhi Rāya and declared that Subuddhi Rāya had now become a Mohammedan. The point is that this Nawab had been an ordinary menial servant of Subuddhi Rāya but was somehow or other able to occupy the supreme post of Nawab of Bengal. This is the material world. Everyone is trying to become master through various devices, although everyone is servant of his senses. Following this system, a living entity, although servant of his senses, tries to become master of the whole universe. Hiraṇyakaśipu was a typical example of this, and Brahmā was informed by the demigods of his intentions.
7.3.13
(13) It is your position to be the supreme master in the universe for the better and exalted of the twice born and the cows, the salvation and opulence, the welfare and the victory.
In this verse the words dvija-gavāḿ pārameṣṭhyam indicate the most exalted position of the brāhmaṇas, brahminical culture and the cows. In Vedic culture, the welfare of the cows and the welfare of the brāhmaṇas are essential. Without a proper arrangement for developing brahminical culture and protecting cows, all the affairs of administration will go to hell. Being afraid that Hiraṇyakaśipu would occupy the post of Brahmā, all the demigods were extremely disturbed. Hiraṇyakaśipu was a well-known demon, and the demigods knew that if demons and Rākṣasas were to occupy the supreme post, brahminical culture and protection of cows would come to an end. As stated in Bhagavad-gītā (5.29), the original proprietor of everything is Lord Kṛṣṇa (bhoktāraḿ yajña-tapasāḿ sarva-loka-maheśvaram). The Lord, therefore, knows particularly well how to develop the material condition of the living entities within this material world. In every universe there is one Brahmā engaged on behalf of Lord Kṛṣṇa, as confirmed in Śrīmad-Bhāgavatam (tene brahma hṛdaya ādi-kavaye). The principal creator in each brahmāṇḍa is Lord Brahmā, who imparts Vedic knowledge to his disciples and sons. On every planet, the king or supreme controller must be a representative of Brahmā. Therefore, if a Rākṣasa, or demon, were situated in Brahmā's post, then the entire arrangement of the universe, especially the protection of the brahminical culture and cows, would be ruined. All the demigods anticipated this danger, and therefore they went to request Lord Brahmā to take immediate steps to thwart Hiraṇyakaśipu's plan.
In the beginning of creation, Lord Brahmā was attacked by two demons — Madhu and Kaiṭabha — but Kṛṣṇa saved him. Therefore Kṛṣṇa is addressed as madhu-kaiṭabha-hantṛ. Now again, Hiraṇyakaśipu was trying to replace Brahmā. The material world is so situated that even the position of Lord Brahmā, not to speak of ordinary living entities, is sometimes in danger. Nonetheless, until the time of Hiraṇyakaśipu, no one had tried to replace Lord Brahmā. Hiraṇyakaśipu, however, was such a great demon that he maintained this ambition.
The word bhūtyai means "for increasing opulence," and the word śreyase refers to ultimately returning home, back to Godhead. In spiritual advancement, one's material position improves at the same time that the path of liberation becomes clear and one is freed from material bondage. If one is situated in an opulent position in spiritual advancement, his opulence never decreases. Therefore such a spiritual benediction is called bhūti or vibhūti. Kṛṣṇa confirms this in Bhagavad-gītā (10.41). Yad yad vibhūtimat sattvaḿ. .. mama tejo-'ḿśa-sambhavam: if a devotee advances in spiritual consciousness and thus becomes materially opulent also, his position is a special gift from the Lord. Such opulence is never to be considered material. At the present, especially on this planet earth, the influence of Lord Brahmā has decreased considerably, and the representatives of Hiraṇyakaśipu — the Rākṣasas and demons — have taken charge. Therefore there is no protection of brahminical culture and cows, which are the basic prerequisites for all kinds of good fortune. This age is very dangerous because society is being managed by demons and Rākṣasas.
7.3.14
iti vijñāpito devair
parito bhṛgu-dakṣādyair
yayau daityeśvarāśramam
(14) Thus informed by the godly went the most powerful one born from the lotus, o King, in the company of Bhrigu, Daksha and others to the place of penance of the daitya lord.
7.3.15-16
pipīlikābhir ācīrṇaḿ
yathābhrāpihitaḿ ravim
(15-16) Covered by an anthill, grass and bamboo, with his fat, skin, flesh and blood eaten away by the ants, could he not be spotted, but he who rides the swan smiled with wonder when he saw how by his penance the heating of all the worlds was being covered like the sun is by clouds.
The living entity can live merely by his own power, without the help of skin, marrow, bone, blood and so on, because it is said, asańgo'yaḿ puruṣaḥ — the living entity has nothing to do with the material covering. Hiraṇyakaśipu performed a severe type of tapasya, austerity, for many long years. Indeed, it is said that he performed the tapasya for one hundred heavenly years. Since one day of the demigods equals six of our months, certainly this was a very long time. By nature's own way, his body had been almost consumed by earthworms, ants and other parasites, and therefore even Brahmā was at first unable to see him. Later, however, Brahmā could ascertain where Hiraṇyakaśipu was, and Brahmā was struck with wonder to see Hiraṇyakaśipu's extraordinary power to execute tapasya. Anyone would conclude that Hiraṇyakaśipu was dead because his body was covered in so many ways, but Lord Brahmā, the supreme living being in this universe, could understand that Hiraṇyakaśipu was alive but covered by material elements.
It is also to be noted that although Hiraṇyakaśipu performed this austerity for a long, long time, he was nonetheless known as a Daitya and Rākṣasa. It will be seen from verses to follow that even great saintly persons could not perform such a severe type of austerity. Why then was he called a Rākṣasa and Daitya? It is because whatever he did was for his own sense gratification. His son Prahlāda Mahārāja was only five years old, and so what could Prahlāda do? Yet simply by performing a little devotional service according to the instructions of Nārada Muni, Prahlāda became so dear to the Lord that the Lord came to save him, whereas Hiraṇyakaśipu, in spite of all his austerities, was killed. This is the difference between devotional service and all other methods of perfection. One who performs severe austerities for sense gratification is fearful to the entire world. whereas a devotee who performs even a slight amount of devotional service is a friend to everyone (suhṛdaḿ sarva-bhūtānām). Since the Lord is the well-wisher of every living entity and since a devotee assumes the qualities of the Lord, a devotee also acts for everyone's good fortune by performing devotional service. Thus although Hiraṇyakaśipu performed such a severe austerity, he remained a Daitya and a Rākṣasa, whereas Prahlāda Mahārāja, although born of the same Daitya father, became the most exalted devotee and was personally protected by the Supreme Lord. Bhakti is therefore called sarvopādhi-vinirmuktam [Cc. Madhya 19.170], indicating that a devotee is freed from all material designations, and anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11], situated in a transcendental position, free from all material desires.
7.3.17
śrī-brahmovāca
varado 'ham anuprāpto
(17) S'rî Brahmâ said: 'Please come forward, come forward, o son of Kas'yapa, all good fortune to you so perfect in your penance, I, the granter of boons have come, let what you desire from me be my blessing.
7.3.18
(18) I've personally seen how great your power of endurance is and how wonderful it is that someone whose body is eaten away by worms and ants has managed to keep his life-air within his bones.
It appears that the soul can exist even through the bones, as shown by the personal example of Hiraṇyakaśipu. When great yogīs are in samadhi, even when their bodies are buried and their skin, marrow, blood and so on have all been eaten, if only their bones remain they can exist in a transcendental position. Very recently an archaeologist published findings indicating that Lord Christ, after being buried, was exhumed and that he then went to Kashmir. There have been many actual examples of yogīs' being buried in trance and exhumed alive and in good condition several hours later. A yogī can keep himself alive in a transcendental state even if buried not only for many days but for many years.
7.3.19
naitat pūrvarṣayaś cakrur
na kariṣyanti cāpare
(19) There was nothing like it performed by the sages before you, nor will anyone else do so hereafter; who indeed without taking water can sustain his life-air for a hundred celestial years [36.000 years]?
7.3.20
vyavasāyena te 'nena
tapo-niṣṭhena bhavatā
(20) O son of Diti, by your resolve to perform a penance that is even for the greatest of saints very hard, have I been conquered by you.
7.3.21
(21) For this I shall give you all benedictions, o best of the Asuras, the audience of someone destined to die like you with an immortal like me will not be fruitless.'
It appears that human beings and asuras are subject to death, whereas demigods are not. The demigods who reside with Lord Brahmā in Satyaloka go to Vaikuṇṭhaloka in their present bodily constructions at the time of the dissolution. Therefore although Hiraṇyakaśipu had undergone severe austerities, Lord Brahmā predicted that he had to die; he could not become immortal or even gain equal status with the demigods. The great austerities and penances he had performed for so many years could not give him protection from death. This was foretold by Lord Brahmā.
7.3.22
ity uktvādi-bhavo devo
bhakṣitāńgaḿ pipīlikaiḥ
kamaṇḍalu-jalenaukṣad
divyenāmogha-rādhasā
(22) S'rî Nârada said: 'Thus speaking did the original godhead and first living being of the universe sprinkle divine, allpotent and infallible water from his kamandalu [waterpot] over the by the ants eaten body.
Lord Brahmā is the first created being within this universe and is empowered by the Supreme Lord top create. Tene brahma hṛdā ya ādi-kavaye: the ādi deva, or ādi-kavi — the first living creature — was personally taught by the Supreme Personality of Godhead through the heart. There was no one to teach him, but since the Lord is situated within Brahmā's heart, Brahmā was educated by the Lord Himself. Lord Brahmā, being especially empowered, is infallible in doing whatever he wants. This is the meaning of the word amogha rādhasā. He desired to restore Hiraṇyakaśipu's original body, and therefore, by sprinkling transcendental water from his waterpot, he immediately did so.
7.3.23
saha-ojo-balānvitaḥ
sarvāvayava-sampanno
utthitas tapta-hemābho
vibhāvasur ivaidhasaḥ
(23) From that was he, from his anthill and bamboos, fully restored to mind, senses and strength in all his limbs; he arose, like fire springing from fire wood, with a young body as strong as a thunderbolt that had a luster of molten gold.
7.3.24
(24) When he saw the god right before him in the sky on his swan carrier offered he, very pleased to meet Lord Brahmâ, with his head to the ground his obeisances [compare B.G. 9: 23-24 and 2.3: 10 ].
"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding. I am the only enjoyer and the only object of sacrifice. Those who do not recognize My true transcendental nature fall down."
In effect, Kṛṣṇa says, "Persons engaged in the worship of demigods are not very intelligent, although such worship is indirectly offered to Me." For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge or without observing regulative principles. The process of watering a tree is to pour water on the root. Similarly, the process of rendering service to different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme Lord. One has to follow the laws made by the government, not by the officers or directors. Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated in Bhagavad-gītā as avidhi-pūrvakam. In other words, Kṛṣṇa does not approve the unnecessary worship of the demigods.
In Bhagavad-gītā it is clearly stated that there are many types of yajña performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. Yajña means Viṣṇu. In the Third Chapter of Bhagavad-gītā it is clearly stated that one should work only for satisfying Yajña, or Viṣṇu. The perfectional form of human civilization, known as varṇāśrama-dharma, is specifically meant for satisfying Viṣṇu. Therefore, Kṛṣṇa says, "I am the enjoyer of all sacrifices because I am the supreme master." However, less intelligent persons, without knowing this fact, worship demigods for temporary benefit. Therefore they fall down to material existence and do not achieve the desired goal of life. If, however, anyone has any material desire to be fulfilled, he had better pray for it to the Supreme Lord (although that is not pure devotion), and he will thus achieve the desired result.
Although Hiraṇyakaśipu offered his obeisances unto Lord Brahmā, he was strongly inimical toward Lord Viṣṇu. This is the symptom of an asura. Asuras worship the demigods as being separate from the Lord, not knowing that all the demigods are powerful because of being servants of the Lord. If the Supreme Lord were to withdraw the powers of the demigods, the demigods would no longer be able to offer benedictions to their worshipers. The difference between a devotee and a nondevotee, or asura, is that a devotee knows that Lord Viṣṇu is the Supreme Personality of Godhead and that everyone derives power from Him. Without worshiping the demigods for particular powers, a devotee worships Lord Viṣṇu, knowing that if he desires a particular power he can get that power while acting as Lord Viṣṇu's devotee. Therefore in the śāstra (Bhāg. 2.3.10) it is recommended:
akāmaḥ sarva-kāmo vā
"A person who has broader intelligence, whether he be full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." Even if a person has material desires, instead of worshiping the demigods he should pray to the Supreme Lord so that his connection with the Supreme Lord will be established and he will be saved from becoming a demon or a nondevotee. In this regard, Śrīla Madhvācārya gives the following quotation from the Brahma-tarka:
eka-sthānaika-kāryatvād
Since Viṣṇu is the Supreme, by worshiping Viṣṇu one can fulfill all one's desires. There is no need to divert one's attention to any demigod
7.3.25
harṣāśru-pulakodbhedo
girā gadgadayāgṛṇāt
(25) Rising to his feet with his own eyes seeing the Almighty began he, overwhelmed by jubilation, with tears in his eyes and his hair standing on end with folded hands and a faltering voice humbly to pray.
7.3.26-27
yo 'ndhena tamasāvṛtam
abhivyanag jagad idaḿ
(26-27) S'rî Hiranyakas'ipu said: 'At the end of his day when he under the influence of time is covered by the dense darkness of ignorance, is by the self-effulgence of the rays of his body this cosmic creation manifested. This world is by himself and conducted by the three modes of rajas, sattva and tamas [passion, goodness and ignorance], created, maintained and annihilated. My respectful obeisances unto that transcendental and Supreme Lord.
The words abhivyanag jagad idam refer to he who creates this cosmic manifestation. The original creator is the Supreme Personality of Godhead, Kṛṣṇa (janmādy asya yataḥ [SB 1.1.1]); Lord Brahmā is the secondary creator. When Lord Brahmā is empowered by Lord Kṛṣṇa as the engineer to create the phenomenal world, he becomes the supremely powerful feature within this universe. The total material energy is created by Kṛṣṇa, and later, taking advantage of all that has necessarily been created, Lord Brahmā engineers the entire phenomenal universe. At the end of Lord Brahmā's day, everything up to Svargaloka is inundated with water, and the next morning, when there is darkness in the universe, Brahmā again brings the phenomenal manifestation into existence. Therefore he is described here as he who manifests this universe.
Trīn guṇān vṛṇoti: Lord Brahmā takes advantage of the three modes of material nature. prakṛti, material nature, is described here as tri-vṛtā, the source of the three material modes. Śrīla Madhvācārya comments in this connection that tri-vṛtā means prakṛtyā. Thus Lord Kṛṣṇa is the original creator, and Lord Brahmā is the original engineer.
7.3.28
(28) My reverential homage unto the original living being, the seed of creation, knowledge and wisdom; unto the deity of the life force, the senses, the mind and the intelligence, who through his works realized the manifestation.
The Vedānta-sūtra begins by declaring that the Absolute Person is the original source of all creation (janmādy asya yataḥ [SB 1.1.1]). One may ask whether Lord Brahmā is the Supreme Absolute Person. No, the Supreme Absolute Person is Kṛṣṇa. Brahmā receives his mind, intelligence, materials and everything else from Kṛṣṇa, and then he becomes the secondary creator, the engineer of this universe. In this regard we may note that the creation does not take place accidentally, because of the explosion of a chunk. Such nonsensical theories are not accepted by Vedic students. The first created living being is Brahmā, who is endowed with perfect knowledge and intelligence by the Lord. As stated in Śrīmad-Bhāgavatam, tene brahma hṛdā ya ādi-kavaye: although Brahmā is the first created being, he is not independent, for he receives help from the Supreme Personality of Godhead through his heart. There is no one but Brahmā at the time of creation, and therefore he receives his intelligence directly from the Lord through the heart. This has been discussed in the beginning of Śrīmad-Bhāgavatam.
Lord Brahmā is described in this verse as the original cause of the cosmic manifestation, and this applies to his position in the material world. There are many, many such controllers, all of whom are created by the Supreme Lord, Viṣṇu. This is illustrated by an incident described in Caitanya-caritāmṛta. When the Brahmā of this particular universe was invited by Kṛṣṇa to Dvārakā, he thought that he was the only Brahmā. Therefore when Kṛṣṇa inquired from His servant which Brahmā was at the door to visit, Lord Brahmā was surprised. He replied that of course Lord Brahmā, the father of the four Kumāras, was waiting at the door. Later, Lord Brahmā asked Kṛṣṇa why He had inquired which Brahmā had come. He was then informed that there are millions of other Brahmās because there are millions of universes. Kṛṣṇa then called all the Brahmās, who immediately came to visit Him. The catur-mukha Brahmā, the four-headed Brahmā of this universe, thought himself a very insignificant creature in the presence of so many Brahmās with so many heads. Thus although there is a Brahmā who is the engineer of each universe, Kṛṣṇa is the original source of all of them.
7.3.29
cittasya cittair mana-indriyāṇāḿ
(29) You are the factual control of the moving beings and the immobile entities; by the life force are you the source of all activities and the master mind and source of insight of all alive; the great master of the knowing and acting senses you are, the controller of all desire, the material elements and their qualities [compare B.G. 7: 7 ].
In this verse it is clearly indicated that the original source of everything is life. Brahmā was instructed by the supreme life, Kṛṣṇa. Kṛṣṇa is the supreme living entity (nityo nityānāḿ cetanaś cetanānām), and Brahmā is also a living entity, but the original source of Brahmā is Kṛṣṇa. Therefore Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraḿ nānyat kiñcid asti dhanañjaya: "O Arjuna, there is no truth superior to Me." Kṛṣṇa is the original source of Brahmā, who is the original source of this universe. Brahmā is a representative of Kṛṣṇa, and therefore all the qualities and activities of Kṛṣṇa are also present in Lord Brahmā.
7.3.30
(30) By your body of the three Vedas you spread the seven kinds of rituals [beginning from the agnishthoma-yajña] of the four kinds of priests [known as hotâ, adhvaryu, brahma and udgâtâ] and the knowledge required; you are the one soul of all living entities without a beginning and an end; the supreme inspirator and the True Self within.
The Vedic ritualistic ceremonies, the knowledge thereof, and the person who agrees to perform them are inspired by the Supreme Soul. As confirmed in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaḿ ca: [Bg. 15.15] from the Lord come remembrance, knowledge and forgetfulness. The Supersoul is situated in everyone's heart (sarvasya cāhaḿ hṛdi sanniviṣṭaḥ, īśvaraḥ sarva-bhūtānāḿ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]), and when one is advanced in Vedic knowledge, the Supersoul gives him directions. Acting as Supersoul, the Lord gives inspiration to a suitable person to perform the Vedic ritualistic ceremonies. In this connection, four classes of priests, known as ṛtvik, are required. They are mentioned as hotā, adhvaryu, brahma and udgātā.
7.3.31
āyur lavādy-avayavaiḥ kṣiṇoṣi
(31) Without being affected by it yourself are you verily the Time ever wakeful, that reduces the duration of life of all beings with each of its segments; of this material world are you the Great Self and Supreme Controller unborn as well as the essential cause of life.
In this verse the word kūṭa-stha is very important. Although the Supreme Personality of Godhead is situated everywhere, He is the central unchanging point. Īśvaraḥ sarva-bhūtānāḿ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] the Lord is situated in full in the core of everyone's heart. As indicated in the Upaniṣads by the word ekatvam, although there are millions and millions of living entities, the Lord is situated as the Supersoul in every one of them. Nonetheless, He is one in many. As stated in the Brahma-saḿhitā, advaitam acyutam anādim ananta-rūpam: [Bs 5.33] He has many forms, yet they are advaita — one and unchanging. Since the Lord is all-pervading, He is also situated in eternal time. The living entities are described as parts and parcels of the Lord because He is the life and soul of all living entities, being situated within their hearts as the antaryāmī, as enunciated by the philosophy of inconceivable oneness and difference (acintya-bhedābheda). Since the living entities are part of God, they are one in quality with the Lord, yet they are different from Him. The Supersoul, who inspires all living entities to act, is one and changeless. There are varieties of subjects, objects and activities, yet the Lord is one.
7.3.32
ejac ca kiñcid vyatiriktam asti
hiraṇyagarbho 'si bṛhat tri-pṛṣṭhaḥ
(32) Nothing exists separate from you, whether it is higher evolved or even lower, moving or not-moving, while the knowledge in all its divisions makes up the different features of your body; you are the one greater than the greatest, transcendental to the three modes, who keeps the universe in his abdomen.
7.3.33
bhuńkṣe sthito dhāmani pārameṣṭhye
(33) Situated in your abode unseen you enjoy, as the Supreme One, the Soul and oldest person the manifested, o Almighty, this cosmic manifestation that is the external of you from which we have the senses, the life-air, the mind and the qualities.
It is said that the Absolute Truth appears in three features — namely, impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead, Kṛṣṇa. The cosmic manifestation is the gross material body of the Supreme Personality of Godhead, who enjoys the taste of the material mellows by expanding His parts and parcels, the living entities, who are qualitatively one with Him. The Supreme Personality of Godhead, however, is situated in the Vaikuṇṭha planets, where He enjoys the spiritual mellows. Therefore the one Absolute Truth, Bhagavān, pervades all by His material cosmic manifestation, the spiritual Brahman effulgence, and His personal existence as the Supreme Lord
7.3.34
anantāvyakta-rūpeṇa
cid-acic-chakti-yuktāya
(34) By this unlimited, unimaginable form of you there is the totality of this aggregate expanded with its material and spiritual potency; unto him thus endowed, unto him that Supreme Master of God, I offer my obeisances.
The Lord is endowed with unlimited potencies (parāsya śaktir vividhaiva śrūyate), which are summarized as three, namely external, internal and marginal. The external potency manifests this material world, the internal potency manifests the spiritual world, and the marginal potency manifests the living entities, who are mixtures of internal and external. The living entity, being part and parcel of Parabrahman, is actually internal potency, but because of being in contact with the material energy, he is an emanation of material and spiritual energies. The Supreme Personality of Godhead is above the material energy and is engaged in spiritual pastimes. The material energy is only an external manifestation of His pastimes.
7.3.35
varān me varadottama
bhūtebhyas tvad-visṛṣṭebhyo
(35) If you are willing to give me the boon of my desire, o granter of all benedictions, then, o my Lord, let it be so that from none of the beings created by you I will meet death.
After being created from the navel of Garbhodakaśāyī Viṣṇu, Lord Brahmā, the original created living being within the universe, created many other different types of living entities to reside in this universe. Therefore, from the beginning of creation, the living entities were born of a superior living entity. Ultimately, Kṛṣṇa is the supreme living being, the father of all others. Ahaḿ bīja-pradaḥ pitā: He is the seed-giving father of all living entities.
Thus far, Hiraṇyakaśipu has adored Lord Brahmā as the Supreme Personality of Godhead and has expected to become immortal by the benediction of Lord Brahmā. Now, however, having come to understand that even Lord Brahmā is not immortal because at the end of the millennium Lord Brahmā will also die, Hiraṇyakaśipu is very carefully asking him for benedictions that will be almost as good as immortality. His first proposal is that he not be killed by any of the different forms of living entities created by Lord Brahmā within this material world.
7.3.36
anyasmād api cāyudhaiḥ
(36) Not at home nor outside, not during the day nor at night, nor from any other god even or by any known weapon, nor on the ground nor in the sky may I die, nor from any human or animal.
Hiraṇyakaśipu was very much afraid of Viṣṇu's becoming an animal to kill him because his brother had been killed by Viṣṇu when the Lord took the shape of a boar. He was therefore very careful to guard against all kinds of animals. But even without taking the shape of an animal, Viṣṇu could kill him by hurling His Sudarśana cakra, which can go anywhere without the Lord's physical presence. Therefore Hiraṇyakaśipu was careful to guard against all kinds of weapons. He guarded against all kinds of time, space and countries because he was afraid of being killed by someone else in another land. There are many other planets, higher and lower, and therefore he prayed for the benediction of not being killed by any resident of any of these planets. There are three original deities — Brahmā, Viṣṇu and Maheśvara. Hiraṇyakaśipu knew that Brahmā would not kill him, but he also wanted not to be killed by Lord Viṣṇu or Lord Śiva. Consequently, he prayed for such a benediction. Thus Hiraṇyakaśipu thought himself securely protected from any kind of death caused by any living entity within this universe. He also carefully guarded against natural death, which might take place within his house or outside of the house.
7.3.37-38
vyasubhir vāsumadbhir vā
surāsura-mahoragaiḥ
mahimānaḿ yathātmanaḥ
tapo-yoga-prabhāvāṇāḿ
(37-38) Lifeless things nor living entities, demigod nor demon and the great serpents either may kill me; I must have no rivals, have the supremacy in battle and the rule over all embodied including the deities of all planets; mine must be the glory equal to yours and never may the powers acquired by yogic penance be defeated.'
Lord Brahmā obtained his supreme position due to long austerities and penances, mystic yoga, meditation and so on. Hiraṇyakaśipu wanted a similar position. The ordinary powers achieved by mystic yoga, austerities and other processes are sometimes vanquished, but the powers obtained by the mercy of the Lord are never vanquished. Hiraṇyakaśipu, therefore, wanted a benediction that would never be vanquished.
Canto 7
Chapter 4
Hiranyakas'ipu Terrorizes the Universe
This chapter fully describes how Hiraṇyakaśipu obtained power from Lord Brahmā and misused it by harassing all the living entities within this universe.
By severe austerities, Hiraṇyakaśipu satisfied Lord Brahmā and obtained the benedictions he desired. After he received these benedictions, his body, which had been almost entirely consumed, was revived with full beauty and a luster like gold. Nonetheless, he continued to be envious of Lord Viṣṇu, unable to forget Lord Viṣṇu's having killed his brother. Hiraṇyakaśipu conquered everyone in the ten directions and the three worlds and brought all living entities, both demigods and asuras, under his control. Becoming the master of all places, including the residence of Indra, whom he had driven out, he began enjoying life in great luxury and thus became mad. All the demigods but Lord Viṣṇu, Lord Brahmā and Lord Śiva came under his control and began serving him, but despite all his material power he was dissatisfied because he was always puffed up, proud of transgressing the Vedic regulations. All the brāhmaṇas were dissatisfied with him, and they cursed him with determination. Eventually, all the living entities within the universe, represented by the demigods and sages, prayed to the Supreme Lord for relief from Hiraṇyakaśipu's rule.
Lord Viṣṇu informed the demigods that they and the other living entities would be saved from the fearful conditions created by Hiraṇyakaśipu. Since Hiraṇyakaśipu was the oppressor of all the demigods, the followers of the Vedas, the cows, the brāhmaṇas and the religious, saintly persons, and since he was envious of the Supreme Lord, he would naturally be killed very soon. Hiraṇyakaśipu's last exploit would be to torment his own son Prahlāda, who was a mahā-bhāgavata, an exalted Vaiṣṇava. Then his life would end. When the demigods were thus reassured by the Supreme Personality of Godhead, everyone was satisfied, knowing that the miseries inflicted upon them by Hiraṇyakaśipu would come to an end.
Finally, Nārada Muni describes the characteristics of Prahlāda Mahārāja, the son of Hiraṇyakaśipu, and describes how his father envied his own qualified son. In this way the chapter ends.
7.4.1
hiraṇyakaśipor atha
varāḿs tasya sudurlabhān
(1) S'rî Nârada said: 'Lord Brahmâ who sees everywhere, thus being solicited then, pleased by Hiranyakas'ipu's austerities, granted him the benedictions that are so rarely achieved.
7.4.2
śrī-brahmovāca
tāteme durlabhāḥ puḿsāḿ
(2) Lord Brahmâ said: 'My son, all the boons you asked for are very rarely by men obtained from me, but despite of the fact that these blessings are normally not available, I will award them to you, my best.'
Material benedictions are not always exactly worthy of being called benedictions. If one possesses more and more, a benediction itself may become a curse, for just as achieving material opulence in this material world requires great strength and endeavor, maintaining it also requires great endeavor. Lord Brahmā informed Hiraṇyakaśipu that although he was ready to offer him whatever he had asked, the result of the benedictions would be very difficult for Hiraṇyakaśipu to maintain. Nonetheless, since Brahmā had promised, he wanted to grant all the benedictions asked. The word durlabhān indicates that one should not take benedictions one cannot enjoy peacefully.
7.4.3
amoghānugraho vibhuḥ
stūyamānaḥ prajeśvaraiḥ
(3) Thereupon departed the mighty Lord, whose grace knows no faults, being worshiped by the most exalted Asura as the Almighty One praised by all rulers of manhood.
7.4.4
bibhrad dhemamayaḿ vapuḥ
bhagavaty akarod dveṣaḿ
(4) The Daitya who thus obtained his desired boon and had acquired a body with a golden luster, maintained a constant contemplation of hatred against the Lord who had killed his brother.
7.4.5-7
devāsura-manuṣyendra-
gandharva-garuḍoragān
(5-7) He, the greatest Asura, conquering all places high, low and middle in all directions, brought under his control the masters of all worlds: god, demon and man, the kings, the indwellers of heaven, the reciters of the verses and the serpentine, the ones of perfection, of culture and knowledge, the saints, the leading forefathers, the founding fathers, the evil spirits, the wild men and the madmen and the dead and the ghosts and their leaders; as the conqueror of the world he usurped the power of rule of all authorities everywhere.
The word garuḍa in this verse indicates that there are planets of great birds like Garuḍa. Similarly, the word uraga indicates that there are planets of enormous serpents. Such a description of the various planets of the universe may challenge modern scientists who think that all planets but this earth are vacant. These scientists claim to have launched excursions to the moon, where they have found no living entities but only big craters full of dust and stone, although in fact the moon is so brilliant that it acts like the sun in illuminating the entire universe. Of course, it is not possible to convince modern scientists of the Vedic information about the universe. Nonetheless, we are not very much impressed by the words of scientists who say that all other planets are vacant and that only the earth is full of living entities.
7.4.8
adhyuvāsākhilarddhimat
(8) In the paradise of the godly remaining in the riches of all opulence, lived he in the highest world, in the palace of the king of heaven as designed by Vis'vakarmâ the great asura architect himself; in control of all the wealth of the world lived he in the abode of Lakshmî.
From this description it appears that all the heavenly planets of the upper planetary system are thousands upon thousands of times more opulent than the lower planetary system in which we live. Viśvakarmā, the famous heavenly architect, is known as the constructor of many wonderful buildings in the upper planets, where there are not only beautiful buildings, but also many opulent gardens and parks, which are described as nandana-devodyāna, gardens quite fit to be enjoyed by the demigods. This description of the upper planetary system and its opulences is to be understood from authoritative scriptures like the Vedic literatures. Telescopes and the other imperfect instruments of scientists are inadequate for evaluating the upper planetary system. Although such instruments are needed because the vision of the so-called scientists is imperfect, the instruments themselves are also imperfect. Therefore the upper planets cannot be appraised by imperfect men using imperfect man-made instruments. Direct information received from the Vedic literature, however, is perfect, We therefore cannot accept the statement that there are no opulent residences on planets other than this earth.
7.4.9-12
padmarāgāsanāni ca
kūjadbhir nūpurair devyaḥ
(9-12) There the steps were of coral, the floors of emerald, the walls of crystal and the rows of pillars of vaidûrya stone. Also were there the most wonderful canopies and seats bedecked with rubies and was the bedding as white as the foam of milk with pearls on its borders. In the quarters, left and right, adorned with jewels and gems, made the celestial ladies sweet sounds with their jingling ankle bells and showed they their nice teeth to their beautiful faces. In that royal residence with the greatest might and mind ruling with a most severe oppression enjoyed the dictator, having everyone under his control, the worship by the godly entourage at his feet.
Hiraṇyakaśipu was so powerful in the heavenly planets that all the demigods except Lord Brahmā, Lord Śiva and Lord Viṣṇu were forced to engage in his service. Indeed, they were afraid of being severely punished if they disobeyed him. Śrīla Viśvanātha Cakravartī has compared Hiraṇyakaśipu to Mahārāja Vena, who was also atheistic and scornful of the ritualistic ceremonies mentioned in the Vedas. Yet Mahārāja Vena was afraid of some of the great sages such as Bhṛgu, whereas Hiraṇyakaśipu ruled in such a way that everyone feared him but Lord Viṣṇu, Lord Brahmā and Lord Śiva. Hiraṇyakaśipu was so alert against being burnt to ashes by the anger of great sages like Bhṛgu that by dint of austerity he surpassed their power and placed even them under his subordination. It appears that even in the higher planetary systems, to which people are promoted by pious activities, disturbances are created by asuras like Hiraṇyakaśipu. No one in the three worlds can live in peace and prosperity without disturbance.
7.4.13
upāsatopāyana-pāṇibhir vinā
(13) He, o best one, the harbor of all austerity, yoga, strength and good sense, who, except for by the three principal deities, with all glory was honored with presentations from the hands of all the important men, was in reality intoxicated by strong scented wines to which he rolled his eyes red as copper.
PURPORT
In the Skanda Purāṇa there is this description: upāyanaḿ daduḥ sarve vinā devān hiraṇyakaḥ. Hiraṇyakaśipu was so powerful that everyone but the three principal demigods — namely Lord Brahmā, Lord Śiva and Lord Viṣṇu — engaged in his service. Madhvācārya says, ādityā vasavo rudrās tri-vidhā hi surā yataḥ. There are three kinds of demigods — the Ādityas, the Vasus and the Rudras — beneath whom are the other demigods, like the Maruts and Sādhyas (marutaś caiva viśve ca sādhyāś caiva ca tad-gatāḥ). Therefore all the demigods are called tri-piṣṭapa, and the same word tri applies to Lord Brahmā, Lord Śiva and Lord Viṣṇu.7.4.14
viśvāvasus tumburur asmad-ādayaḥ
(14) On the seat of Indra being glorified by Vis'vâvasu, Tumburu [the greatest Gandharvas] and also by me, were time and again prayers offered by all the singers and girls of heaven, the perfected, the saints and the ones of knowledge, o son of Pându.
7.4.15
kratubhir bhūri-dakṣiṇaiḥ
ijyamāno havir-bhāgān
(15) And he, factually being worshiped with gifts in abundance by all classes and agegroups, reserved in the exercise of his power every portion of the oblations for himself.
7.4.16
(16) As if she was the cow of plenty herself, yielded the earth under his rule on all continents spontaneously crops in a great abundance, while in the sky all the wonders of the universe could be observed.
7.4.17
ratnākarāś ca ratnaughāḿs
dadhi-kṣīrāmṛtodakāḥ
(17) The seas and oceans of salt and sweet water, wine, ghee, cane-juice, yogurt and milk, and their wives the rivers as well, carried all kinds of precious stones in their waves.
The water of the seas and oceans of this planet, of which we have experience, are salty, but other planets within the universe contain oceans of sugarcane juice, liquor, ghee, milk and sweet water. The rivers are figuratively described as wives of the oceans and seas because they glide down to the oceans and seas as tributaries, like the wives attached to their husbands. Modern scientists attempt excursions to other planets, but they have no information of how many different types of oceans and seas there are within the universe. According to their experience, the moon is full of dust, but this does not explain how it gives us soothing rays from a distance of millions of miles. As far as we are concerned, we follow the authority of Vyāsadeva and Śukadeva Gosvāmī, who have described the universal situation according to the Vedic literature. These authorities differ from modern scientists who conclude from their imperfect sensual experience that only this planet is inhabited by living beings whereas the other planets are all vacant or full of dust.
7.4.18
(18) The valleys between the mountains and hills were his pleasure grounds offering throughout all seasons all the good of plant and tree; he alone stood for all the different qualities of all the different gods.
It is said in the beginning of Śrīmad-Bhāgavatam, tejo-vāri-mṛdāḿ yathā vinimayaḥ: this material world is conducted by fire, water and earth, which combine and take shape. Here it is mentioned that the three modes of nature (pṛthag guṇān) act under the direction of different demigods. For example, King Indra is in charge of pouring water, the demigod Vāyu controls the air and dries up the water, whereas the demigod controlling fire burns everything. Hiraṇyakaśipu, however, by dint of his austere performance of mystic yoga, became so powerful that he alone took charge of everything, without assistance from the demigods.
7.4.19
yathopajoṣaḿ bhuñjāno
nātṛpyad ajitendriyaḥ
(19) He, thus having conquered all directions as the one and only ruler enjoying all the pleasures one can think of, was not satisfied though being out of control with his senses.
This is an example of asuric life. Atheists can advance materially and create an extremely comfortable situation for the senses, but because they are controlled by the senses, they cannot be satisfied. This is the effect of modern civilization. Materialists are very much advanced in enjoying money and women, yet dissatisfaction prevails within human society because human society cannot be happy and peaceful without Kṛṣṇa consciousness. As far as material sense gratification is concerned, materialists may go on increasing their enjoyment as far as they can imagine, but because people in such a material condition are servants of their senses, they cannot be satisfied. Hiraṇyakaśipu was a vivid example of this dissatisfied state of humanity.
7.4.20
dṛptasyocchāstra-vartinaḥ
(20) Intoxicated in his great pride over his opulence thus passed a long period of living in offense with the scriptures and was the curse of the brahmin met [see also B.G. 16: 23-24].
7.4.21
tasyogra-daṇḍa-saḿvignāḥ
anyatrālabdha-śaraṇāḥ
(21) Disturbed by his painful rebuke was there for all the worlds and their leaders no place were they were safe and thus approached they the Infallible One to seek shelter with Him [compare B.G. 5.: 29].
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." The Supreme Personality of Godhead, Kṛṣṇa, is actually the best friend of everyone. In a condition of distress or misery, one wants to seek shelter of a well-wishing friend. The well-wishing friend of the perfect order is Lord Śrī Kṛṣṇa. Therefore all the inhabitants of the various planets, being unable to find any other shelter, were obliged to seek shelter at the lotus feet of the supreme friend. If from the very beginning we seek shelter of the supreme friend, there will be no cause of danger. It is said that if a dog is swimming in the water and one wants to cross the ocean by catching hold of the dog's tail, certainly he is foolish. Similarly, if in distress one seeks shelter of a demigod, he is foolish, for his efforts will be fruitless. In all circumstances, one should seek shelter of the Supreme Personality of Godhead. Then there will be no danger under any circumstances.
7.4.22-23
tasyai namo 'stu kāṣṭhāyai
yatrātmā harir īśvaraḥ
upatasthur hṛṣīkeśaḿ
(22-23) To that they prayed: 'Let there be our obeisances in that direction where the Supersoul of Hari, the Supreme Controller is found and from where, approaching Him, the peaceful, renounced and pure never return.' With their minds controlled that way they steadied and purified their intelligence, feeding on air only in worshiping the Master of the Senses without taking to sleep.
The two words tasyai kāṣṭhāyai are very significant. Everywhere, in every direction, in every heart and in every atom, the Supreme Personality of Godhead is situated in His features as Brahman and Paramātmā. Then what is the purpose of saying tasyai kāṣṭhāyai — "in that direction where Hari is situated?" During Hiraṇyakaśipu's time, his influence was everywhere, but he could not force his influence into the places where the Supreme Personality of Godhead had His pastimes. For example, on this earth there are such places as Vṛndāvana and Ayodhyā, which are called dhāmas. In the dhāma, there is no influence from Kali-yuga or any demon. If one takes shelter of such a dhāma, worship of the Lord becomes very easy, and resultant spiritual advancement quickly takes place. In fact, in India one may still go to Vṛndāvana and similar places to achieve the results of spiritual activities quickly.
7.4.24
(24) To them all then appeared a loudly resonating voice without a form that, driving away their fear, stirred the saintly in all their pores:
7.4.25-26
sarva-śreyopapattaye
daiteyāpasadasya yat
(25-26) 'Do not fear, o best of learning, may there be all good fortune for you. The presence of Me indeed is there for all living beings to attain all the good. The nefarious activities of this great demon are known to Me and I shall put an end to them, just await that time.
PURPORT
Sometimes people are very much eager to see God. In considering the word mad-darśanam, "seeing Me," which is mentioned in this verse, one should note that in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti [Bg. 18.55]. In other words, the ability to understand the Supreme Personality of Godhead or to see Him or talk with Him depends on one's advancement in devotional service, which is called bhakti. In bhakti there are nine different activities: śravaṇaḿ kīrtanaḿ viṣṇoḥ smaraṇaḿ pāda-sevanam/ arcanaḿ vandanaḿ dāsyaḿ sakhyam ātma-nivedanam [SB 7.5.23]. Because all these devotional activities are absolute, there is no fundamental difference between worshiping the Deity in the temple, seeing Him and chanting His glories. Indeed, all of these are ways of seeing Him, for everything done in devotional service is a means of direct contact with the Lord. The vibration of the Lord's voice appeared in the presence of all the devotees, and although the person vibrating the sound was unseen to them, they were meeting or seeing the Lord because they were offering prayers and because the vibration of the Lord was present. Contrary to the laws of the material world, there is no difference between seeing the Lord, offering prayers and hearing the transcendental vibration. Pure devotees, therefore, are fully satisfied by glorifying the Lord. Such glorification is called kīrtana. Performing kīrtana and hearing the vibration of the sound Hare Kṛṣṇa is actually seeing the Supreme Personality of Godhead directly. One must realize this position, and then one will be able to understand the absolute nature of the Lord's activities.7.4.27
(27) When one is averse to the gods, the Vedas, the cows, the brahmins, the saints, the regulative principles and to Me, will one indeed soon be vanquished.
7.4.28
prahrādāya yadā druhyed
dhaniṣye 'pi varorjitam
(28) When he is of violence unto his peace loving son who has no enemies, that great soul, Prahlâda, shall I kill him, whatever the blessings he has received [see also 3.25: 21].'
Of all sinful activities, an offense to a pure devotee, or Vaiṣṇava, is the most severe. An offense at the lotus feet of a Vaiṣṇava is so disastrous that Śrī Caitanya Mahāprabhu has compared it to a mad elephant that enters a garden and causes great havoc by uprooting many plants and trees. If one is an offender at the lotus feet of a brāhmaṇa or Vaiṣṇava, his offenses uproot all his auspicious activities. One should therefore very carefully guard against committing vaiṣṇava-aparādha, or offenses at the lotus feet of a Vaiṣṇava. Here the Lord clearly says that although Hiraṇyakaśipu had received benedictions from Lord Brahmā, these benedictions would be null and void as soon as he committed an offense at the lotus feet of Prahlāda Mahārāja, his own son. A Vaiṣṇava like Prahlāda Mahārāja is described herein as nirvaira, having no enemies. Elsewhere in Śrīmad-Bhāgavatam (3.25.21) it is said, ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ: a devotee has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. A devotee does not create enmity with anyone, but if someone becomes his enemy, that person will be vanquished by the Supreme Personality of Godhead, despite whatever benedictions he may have received from other sources. Hiraṇyakaśipu was certainly enjoying the fruitful results of his austerities, but here the Lord says that as soon as he committed an offense at the lotus feet of Prahlāda Mahārāja he would be ruined. One's longevity, opulence, beauty, education and whatever else one may possess as a result of pious activities cannot protect one if one commits an offense at the lotus feet of a Vaiṣṇava. Despite whatever one possesses, if one offends the lotus feet of a Vaiṣṇava he will be vanquished.
7.4.29
nyavartanta gatodvegā
(29) S'rî Nârada said: 'Thus addressed by the spiritual master of all, turned the godly back to their places offering Him their obeisances, in their hearts relieved of all their anxieties and considered they the Asura as good as killed [2.3: 10].
The less intelligent men who are always busy worshiping the demigods should note that when the demigods are harassed by the demons, they approach the Supreme Personality of Godhead for relief. Since the demigods resort to the Supreme Personality of Godhead, why should the worshipers of the demigods not approach the Supreme Lord for whatever benefits they desire? Śrīmad-Bhāgavatam (2.3.10) says:
akāmaḥ sarva-kāmo vā
"Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." Whether one is a karmī, jñānī or yogī, if one wants a particular benediction fulfilled, even if it be material, one should approach the Supreme Lord and pray to Him, for then it will be fulfilled. There is no need to approach any demigod separately for the fulfillment of any desire.
7.4.30
catvāraḥ paramādbhutāḥ
guṇair mahad-upāsakaḥ
(30) Of him, the daitya king there were four most qualified sons of whom the one named Prahlâda was the greatest with all the qualities of a great devotee [see 5.18: 12].
yasyāsti bhaktir bhagavaty akiñcanā
"In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest." (Bhāg. 5.18.12) Prahlāda Mahārāja is praised herein for having all good qualities because of worshiping the Supreme Personality of Godhead. Therefore, a pure devotee, who has no motives, has all good qualities, material and spiritual. If one is spiritually advanced, being a staunch, liberal devotee of the Lord, all good qualities are manifest in his body. On the other hand, harāv abhaktasya kuto mahad-guṇāḥ: if one is not a devotee, even if he has some materially good qualities, they have no value. That is the verdict of the Vedas.
7.4.31-32
satya-sandho jitendriyaḥ
dāsavat sannatāryāńghriḥ
bhrātṛvat sadṛśe snigdho
vidyārtha-rūpa-janmāḍhyo
(31-32) As a good brahmin being of full control over the senses and the mind, had he all the talent of understanding the Absolute of the Truth. Like the Supersoul was he the beloved, best friend of all living beings, like a menial servant obeyed he always at the feet of the great, like a father he was kind to the poor, like a brother was he to his equals, he was full of affection for the spiritual masters whom he held as high as the Supreme Controller Himself; he was of education, purpose, beauty, nobility and completely free from arrogance and impudence [compare B.G. 12: 13-19 and B.G. 18: 42].
These are some of the qualifications of a Vaiṣṇava. A Vaiṣṇava is automatically a brāhmaṇa because a Vaiṣṇava has all the good qualities of a brāhmaṇa.
śamo damas tapaḥ śaucaḿ
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness — these are the qualities by which the brāhmaṇas work." (Bg. 18.42) These qualities are manifest in the body of a Vaiṣṇava. Therefore a perfect Vaiṣṇava is also a perfect brāhmaṇa, as indicated here by the words brahmaṇyaḥ śīla-sampannaḥ. A Vaiṣṇava is always determined to understand the Absolute Truth, and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahlāda Mahārāja possessed all these qualities. A Vaiṣṇava is always a well-wisher to everyone. The six Gosvāmīs, for example, are described in this way: dhīrādhīra jana-priyau. They were popular with both the gentle and the ruffians. A Vaiṣṇava must be equal to everyone, regardless of one's position. Ātmavat: a Vaiṣṇava should be like Paramātmā. Īśvaraḥ sama-bhūtānāḿ hṛd-deśe 'rjuna tiṣṭhati. Paramātmā does not hate anyone; indeed, He is in the heart of a brāhmaṇa, but he is also even in the heart of a pig. As the moon never refuses to distribute its pleasing rays even to the home of a caṇḍāla, a Vaiṣṇava never refuses to act for everyone's welfare. Therefore a Vaiṣṇava is always obedient to the spiritual master (ārya). The word ārya refers to one who is advanced in knowledge. One who is deficient in knowledge cannot be called ārya. At the present, however, the word ārya is used to refer to those who are godless. This is the unfortunate situation of Kali-yuga.
The word guru refers to the spiritual master who initiates his disciple into advancement in the science of Kṛṣṇa, or Kṛṣṇa consciousness, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura (śrī-bhagavan-mantropadeśake gurāv ity arthaḥ).
7.4.33
nodvigna-citto vyasaneṣu niḥspṛhaḥ
śruteṣu dṛṣṭeṣu guṇeṣv avastu-dṛk
(33) Even though he was born from an asura was he in the midst of danger of an unperturbed consciousness and had he no desire whatsoever to what is heard and what is seen [with the Vedic knowledge]; things of the modes of matter he considered insubstantial and controlling the senses and life force, were the lusts of his body and his mind always quieted; he was completely void of the demoniac nature.
7.4.34
yathā bhagavatīśvare
(34) The qualities of him are, like those found in the Supreme Lord our Controller, by the advanced always glorified as being the greatest, o King, and not so much the ones one is so confused about today [in Kali-yuga].
From authoritative scripture it is learned that Prahlāda Mahārāja still lives in Vaikuṇṭhaloka as well as within this material world on the planet Sutala. This transcendental quality of existing simultaneously in different places is another qualification of the Supreme Personality of Godhead. Goloka eva nivasaty akhilātma-bhūtaḥ: [Bs. 5.37] the Lord appears in the core of everyone's heart, yet He exists on His own planet, Goloka Vṛndāvana. A devotee acquires qualities almost the same as those of the Lord because of unalloyed devotional service. Ordinary living beings cannot be so qualified, but a devotee can be qualified like the Supreme Personality of Godhead, not in full but partially.
7.4.35
kim utānye bhavādṛśāḥ
(35) In gatherings for the sake of the saintly would even the godly of enmity [with the asuric], o ruler of man, take him for an example; then why shouldn't you or others?
7.4.36
guṇair alam asańkhyeyair
(36) The greatness of the countless qualities of him who is known for his natural attachment to Vâsudeva, the Supreme Lord, defies all description.
7.4.37
nyasta-krīḍanako bālo
(37) As a boy having forsaken all child play seemed he to be listless, fully absorbed with his mind in the world of Krishna as he was; completely of that attraction was he not interested in the ways of the world.
A fully Kṛṣṇa conscious person, although situated in this material world, does not see anything but Kṛṣṇa, anywhere and everywhere. This is the sign of a mahā-bhāgavata. The mahā-bhāgavata sees Kṛṣṇa everywhere because of his attitude of pure love for Kṛṣṇa. As confirmed in the Brahma-saḿhitā (5.38):
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee." An exalted devotee, or mahātmā, who is rarely to be seen, remains fully conscious of Kṛṣṇa and constantly sees the Lord within the core of his heart. It is sometimes said that when one is influenced by evil stars like Saturn, Rāhu or Ketu, he cannot make advancement in any prospective activity. In just the opposite way, Prahlāda Mahārāja was influenced by Kṛṣṇa, the supreme planet, and thus he could not think of the material world and live without Kṛṣṇa consciousness. That is the sign of a mahā-bhāgavata. Even if one is an enemy of Kṛṣṇa, a mahā-bhāgavata sees him to be also engaged in Kṛṣṇa's service. Another crude example is that everything appears yellow to the jaundiced eye. Similarly, to a mahā-bhāgavata, everyone but himself appears to be engaged in Kṛṣṇa's service.Prahlāda Mahārāja is the approved mahā-bhāgavata, the supreme devotee. In the previous verse it was stated that he had natural attachment (naisargikī ratiḥ). The symptoms of such natural attachment for Kṛṣṇa are described in this verse. Although Prahlāda Mahārāja was only a boy, he had no interest in playing. As stated in Śrīmad-Bhāgavatam (11.2.42), viraktir anyatra ca: the symptom of perfect Kṛṣṇa consciousness is that one loses interest in all material activities. For a small boy to give up playing is impossible, but Prahlāda Mahārāja, being situated in first-class devotional service, was always absorbed in a trance of Kṛṣṇa consciousness. Just as a materialistic person is always absorbed in thoughts of material gain, a mahā-bhāgavata like Prahlāda Mahārāja is always absorbed in thoughts of Kṛṣṇa.
7.4.38
nānusandhatta etāni
(38) As he sat and walked, ate and lied down, drank or talked, was he, embraced by Govinda, impervious to anything that went on outside of it.
A small child, while being cared for by his mother, does not know how the needs of the body for eating, sleeping, lying down, passing water and evacuating are being fulfilled. He is simply satisfied to be on the lap of his mother. Similarly, Prahlāda Mahārāja was exactly like a small child, being cared for by Govinda. The necessary activities of his body were performed without his knowledge. As a father and mother care for their child, Govinda cared for Prahlāda Mahārāja, who remained always absorbed in thoughts of Govinda. This is Kṛṣṇa consciousness. Prahlāda Mahārāja is the vivid example of perfection in Kṛṣṇa consciousness.
7.4.39
kvacid rudati vaikuṇṭha-
kvacid dhasati tac-cintā-
(39) Sometimes he cried thinking of Vaikunthha, sometimes he laughed to the follies of the mind and sometimes chanted he thinking of Him gladly, very loud.
This verse further clarifies the comparison of a devotee to a child. If a mother leaves her small child in his bed or cradle and goes away to attend to some family duties, the child immediately understands that his mother has gone away, and therefore he cries. But as soon as the mother returns and cares for the child, the child laughs and becomes jubilant. Similarly, Prahlāda Mahārāja, being always absorbed in thoughts of Kṛṣṇa, sometimes felt separation, thinking, "Where is Kṛṣṇa?" This is explained by Śrī Caitanya Mahāprabhu. Śūnyāyitaḿ jagat sarvaḿ govinda-viraheṇa me. When an exalted devotee feels that Kṛṣṇa is invisible, having gone away, he cries in separation, and sometimes, when he sees that Kṛṣṇa has returned to care for him, he laughs, just as a child sometimes laughs upon understanding that his mother is taking care of him. These symptoms are called bhāva. In The Nectar of Devotion, various bhāvas, ecstatic conditions of a devotee, are fully described. These bhāvas are visible in the activities of a perfect devotee.
7.4.40
nadati kvacid utkaṇṭho
tanmayo 'nucakāra ha
(40) Sometimes he exclaimed anxiously, sometimes without shame he danced and sometimes did he, lost in thoughts about Him, imitate Him thinking to be Him.
Prahlāda Mahārāja sometimes felt that the Lord was far away from him and therefore called Him loudly. When he saw that the Lord was before him, he was fully jubilant. Sometimes, thinking himself one with the Supreme, he imitated the Lord's pastimes, and in separation from the Lord he would sometimes show symptoms of madness. These feelings of a devotee would not be appreciated by impersonalists. One must go further and further into spiritual understanding. The first realization is impersonal Brahman, but one must go still further to realize Paramātmā and eventually the Supreme Personality of Godhead, who is worshiped by the transcendental feelings of a devotee in a relationship of śānta, dāsya, sakhya, vātsalya or mādhurya. Here the feelings of Prahlāda Mahārāja were in the mellow of vātsalya, filial love and affection. As a child cries when left by his mother, when Prahlāda Mahārāja felt that the Lord was away from him he began to cry (nadati). Again, a devotee like Prahlāda sometimes sees that the Lord is coming from a long distance to pacify him, like a mother responding to a child, saying, "My dear child, do not cry. I am coming." Then the devotee, without being ashamed due to his surroundings and circumstances, begins to dance, thinking, "Here is my Lord! My Lord is coming!" Thus the devotee, in full ecstasy, sometimes imitates the pastimes of the Lord, just as the cowherd boys used to imitate the behavior of the jungle animals. However, he does not actually become the Lord. Prahlāda Mahārāja achieved the spiritual ecstasies described herein by his advancement in spiritual understanding.
7.4.41
kvacid utpulakas tūṣṇīm
aspanda-praṇayānanda-
salilāmīlitekṣaṇaḥ
(41) At times with his hair standing on end and his half closed eyes filled with tears, fell he completely silent rapt with joy being caught in His loving association of transcendental bliss.
7.4.42
(42) He by his constant service to the lotus feet as glorified in the hymns, obtained of expanding on the association with the liberated the highest ecstasy, bestowing constantly from the spiritual soul peace upon the ones poor in spirit and association.
Apparently Prahlāda Mahārāja was placed in circumstances in which he was always tortured by his father. In such material conditions, one cannot have an undisturbed mind, but since bhakti is unconditional (ahaituky apratihatā), Prahlāda Mahārāja was never disturbed by the chastisements of Hiraṇyakaśipu. On the contrary, the bodily symptoms of his ecstatic love for the Supreme Personality of Godhead turned the minds of his friends, who had also been born in atheistic families. Instead of being disturbed by the torments of his father, Prahlāda influenced these friends and cleansed their minds. A devotee is never contaminated by material conditions, but persons subjected to material conditions can become spiritually advanced and blissful upon seeing the behavior of a pure devotee.
7.4.43
hiraṇyakaśipū rājann
(43) Unto him that exalted and most fortunate broad minded devotee, o King, who was his own son, committed Hiranyakas'ipu the greatest sin.'
7.4.44
devarṣa etad icchāmo
(44) S'rî Yudhishthhira said: 'O saint of God vowed to the best, we would like to know from you the following: how could the father give his own son, such a saint of purity and goodness, any trouble?
To know about the Supreme Personality of Godhead and the characteristics of His pure devotee, one must inquire from authorities like Devarṣi Nārada. One cannot inquire about transcendental subject matters from a layman. As stated in Śrīmad-Bhāgavatam (3.25.25), satāḿ prasańgān mama vīrya-saḿvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ: only by association with devotees can one authoritatively understand the position of the Lord and His devotees. A devotee like Nārada Muni is addressed as suvrata. Su means "good," and vrata means "vow." Thus the word suvrata refers to a person who has nothing to do with the material world, which is always bad. One cannot understand anything spiritual from a materialistic scholar puffed up with academic knowledge. As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: one must try to understand Kṛṣṇa by devotional service and from a devotee. Therefore Yudhiṣṭhira Mahārāja was quite right in wanting to learn further about Prahlāda Mahārāja from Śrī Nārada Muni.
7.4.45
upālabhante śikṣārthaḿ
naivāgham aparo yathā
(45) Sons going against the will of their fathers are chastised out of love. For the sake of their education, they can't be punished like an enemy, can they?
7.4.46
kim utānuvaśān sādhūḿs
etat kautūhalaḿ brahmann
(46) Please dissipate the doubts we have, o brahmin, about this father being so mean in hating to the point of death his own so very obedient son, a great devotee of the sort that honors his father as his guru, o master.'
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