SECTION XVII.Parāçara said:—Maitreya, hear the interesting story of the wise, high-souled and magnanimous Prahlāda. In the days of yore the three worlds were brought into subjection by the valiant son of Diti—Hiranyakashipu, proud of the boon conferred on him by Brahmā. That Daitya had usurped the sovereignty of Indra and exercised the functions of the sun of air, of the lord of waters, of fire and of the moon. He himself became the lord of riches and Yama; and that Asura appropriated to himself, without reserve, all that was offered in sacrifice to the celestials. O foremost of ascetics, renouncing their own region the celestials, through his fear, wandered upon the earth, disguised in mortal shapes. Having conquered the three worlds, he was inflated with the pride of the riches, and being eulogised by the Gandharvas, enjoyed all wished-for objects. Thereupon all the Siddhas, Gandharvas and Pannagas worshipped the valiant Hiranyakashipu addicted to drinking. The Siddhas stood delighted before the Daitya chief, some singing, some playing on musical instruments and others shouting out cries of victory. When the Asura delightedly quaffed the inebriating cup in his picturesque crystal palace, the nymphs danced there gracefully.His illustrious son, by name Prahlāda, while yet a boy, residing in the dwelling of his preceptor, read such readings as are studied in early years. Once on a time the high-souled (Prahlāda) in the company of his preceptor appeared before his father the Daitya-chief while drinking. The father Hiranykasipu, raising up his son prostrate at his feet, spoke to Prahlāda of unmitigated prowess, saying,—"Repeat, boy, agreeably, the substance of what you have read during the period". Prahlāda said,—"Hear, father I will repeat the substance of what I have read. Hear attentively what occupies my thoughts. I bow to that Great Being who is without beginning, middle or end, increase or diminution: the imperishable lord of the world, the universal cause of causes". Parāçara said:—Hearing those words the lord of the Daityas, his eyes red with ire and lip swollen with indignation, looked towards the preceptor and said,—"O vile Brahmana, what is this? O vicious-minded, thou hast, in disrespect to me, taught my boy the worthless commendation of my foe". The preceptor replied,—"O sovereign of Daityas, it doth not behove thee to give way to anger; I have not taught thy son what he has uttered". Hiranyakashipu said,—"Prahlāda, my boy, by whom then you have been thus taught. Your preceptor says that he has not instructed you thus". Prahlāda replied,—"Vishnu, O father, is the instructor of the whole world and is present in our minds. Who else, but that Great Soul can teach us (any thing)?" Hiranyakashipu said,—"O thou of vile understanding, who is this Vishnu, of whom thou art speaking again and again before me the valiant lord of the world?" Prahlāda said,—"He is Vishnu, the great God, who is being meditated upon by the devout, whose glory cannot be described in words, who is all things and from whom all things proceed". Hiranyakashipu said,—"O fool, myself living, to whom else you give the title of supreme lord? Are you desirous of death that you are mentioning this again and again?" Prahlāda replied, "O father, Vishnu, who is Brahmā, is not only the creator, preserver and supreme lord of me only, but of all creatures as well as of thyself. Be propitiated; why art thou angry?" Hiranyakashipu said,—"What evil spirit has entered into the breast of this silly lad, that, he, like one possessed, gives expression to such profane words". Prahlāda said,—"That Vishnu is not only present in my mind, but he pervades the whole universe; He is omnipresent and commands me, thyself and all creatures". Hiranyakashipu said,—"Away with this wicked boy; take him again to the preceptor's house and govern him; perhaps he has been taught by some vicious-minded (men) to sing the glories of my foes". Parāçara said:—He having said this Prahlāda was again conducted to the preceptor's house by the Daityas, where always prompt to attend upon the preceptor he received instructions constantly. After a considerable time that lord of Asuras sent for Prahlāda again and said "O my boy, recite me some poetical composition". Prahlāda said—"May that Vishnu be propitiated with us, from, whom matter and soul originate and all that is mobile and immobile proceeds and who is the cause of all this creation". Hiranyakashipu said,—"Destroy this vicious-minded boy; there is no use of his life; he is a fraud to his own family since he has proved a traitor to his kin". Parāçara said—Being thus commanded by him, hundreds and thousands of Daityas, with huge weapons, addressed themselves for his destruction. Prahlāda said to the Daityas—"Since Vishnu is present in your weapons as well as in mind, your weapons shall fail to hurt me". Parāçara said—Thereupon hundreds of Daityas assailed Prahlāda with their weapons but he did not feel the least pain and his strength was ever renewed. Hiranyakashipu said—"O you of vile understanding, refrain from glorifying my enemy; I promise you immunity, be not so foolish". Prahlāda replied: "No fear can overwhelm me since that immortal remover of all dangers is present in my mind, the very recollection of whom is enough to remove all perils consequent upon birth and human infirmities". Hiranyakashipu said—"O serpents, speedily bring this vicious lad to destruction with your envenomed fangs". Parāçara said:—Being thus commanded by him, Kuhaka, Takshaka, Artdhaka and many other venomous serpents, bit him in every part of his body. But with his mind solely devoted to Krishna he remained in that pleasurable recollection; he could not feel anything although he was bitten by deadliest serpents. The serpents said to the sovereign of the Daityas—"Our fangs are broken; our jewelled crests are shattered; our hoods are burning; Our hearts are trembling; but the skin of this body is unhurt; O king of Daityas, resort to some other expedient". Hiranyakashipu said—"O Elephants of the spheres, unite your tusks and slay this deserter of his own family and the supporter of our enemy; sometimes our own descendants bring about our own destruction as the fire consumes the wood from which it proceeds". Parāçara said:—The boy was then cast down on the earth being assailed by the tusks of those elephants of the spheres as huge as mountain peaks; but he recollecting Govinda, thousands of tusks were blunted against his breast: he then spoke to his father: "The tusks of the elephants hard as adamant have been blunted. This is not on account of any strength of mine but is consequent upon my calling upon Janārddana who destroys all dangers and sins the sources of all these evils". Hiranyakashipu said:—"Away, O ye elephants of the spheres. O Asuras, light out fire; O deity of the winds, blow up the fire, and let this perpetrator of endless iniquities be destroyed therein". Parāçara said:—Thereupon commanded by their master the Dānavas piled a huge heap of wood around the son of the king of Asuras and then put fire thereto to burn him. Prahlāda said—"This fire, although blown up by the wind, doth not burn me: I behold all around me the face of the quarters, cool, and the beds of lotuses". Parāçara said:—Thereupon the twice-born ones, the sons of Bhargava, the high-minded priests skilled in speech and the reciters of Shama Veda, eulogising him, said to the sovereign of the Daityas,—"O king, subdue thy anger against this lad, thy own begotten son. Even thy ire against the celestials bore fruits. O king, we shall so bring up this boy, that he growing humble shall engage in the destruction of thy enemies. O king of daityas, since childishness is the root of all these evils, it behoveth thee to renounce thy ire against this boy. If he according to our instructions, does not abandon the cause of Hari we shall then concert infallible measures to bring about his destruction". Parāçara said Thereupon being thus solicited by the priests the king of Daityas had his son brought out from the flames by the Daityas.Thence-forth residing in the house of the preceptor the boy Prahlāda, whenever he got an opportunity, gave lessons himself to the sons of the Dānavas. Prahlāda said,—"O sons of the descendants of Diti, hear from me the supreme truth; do not take my instruction otherwise for there is no touch of covetousness. All creatures are born first, then they attain to infancy and youth and then succeed gradually the inevitable decay; and then they meet with death, O sons of the Daitya chiefs. This myself and you all have witnessed. He who is dead is born again—this cannot be gainsaid; the sacred texts warrant it. Birth is consequent upon the virtue and vice of pristine actions. All conditions from conception to re-birth are tinged with pain. The simpleton, in his childishness, thinks that the alleviation of hunger, thirst, cold and the like is identified with pleasure; but in sooth that is pain; for exercise gives delight to those whose limbs are incapable of motion and suffering affords pleasure to those whose understanding is blinded with delusion. Where is this vile body which is a compound of phlegm and other humours and where are its beauty, grace, loveliness and other qualities? The foolish wight will take delight even in hell, who is fond of this body composed of flesh, blood, matter, ordure, urine, membrane, marrow, and bones. The agreeableness of fire is produced by cold; of water by thirst; of food by hunger; and thus all other things are rendered agreeable by their contraries. O children of Daityas, he, who will take to a wife will introduce so much of pain into his bosom. The more a man will create dear relations, the more deeply will be implanted the thorns of anxiety in his heart. He, who has got large possessions in his house, is troubled, wherever he goes, with the anxiety that they may be lost or burnt or stolen. Then there is a great pain in being born: the dying are afflicted by the tortures of Death and again by the pain of passing into the womb. Fancy, there is not the least pleasure la the embryo state; you must then admit that the world is full of miseries. Verily I speak unto you, that in this ocean of the world infested with many miseries Vishnu is your only stay. Do not consider yourselves as mere boys and therefore ignorant of it for the spirit embodied in your bodies is eternal. Birth, youth and decay are the properties of the body not of the soul. I am now a child—when I shall be young I shall exert myself for my behoof; I am yet a youth and when I shall grow old I shall work for the benefit of my soul. I am old now—all my senses have failed me and I cannot exert myself. What shall I do now, vicious-minded as I am? I did not do anything when I was capable of doing it. Thus, men, although thirsting after knowledge, having their minds distracted by vain hopes, do not attain to beatitude. The ignorant, addicted to sport in boyhood, to worldly things in youth, find, when they become incapable, that old age is come upon them. Therefore let the soul even in childhood exert itself for its welfare independent of the conditions of infancy, youth or age. This is then what I speak unto you. If you think that it is not true, do you, for my satisfaction, think of Vishnu the liberator from all bondage. What trouble is there in calling him to mind? When remembered he bestows prosperity upon people. And if you recollect Him day and night there will be an end of all sins. Let your mind be fixed on Him day and night who is present in all beings and you shall laugh at every trouble. The whole world is subject to a triple[229]affliction. What wise man would cherish hatred against beings who are all objects of compassion? If others are crowned with prosperity and I am incapable of enjoying the same why should I be malignant against those who are more prosperous than myself? I should rather be glad for their happiness for the suppression of malice is itself a reward. Even those who cherish malice against foes are considered as objects of pity by the wise, as being overwhelmed with delusion. O Daityas, admitting the distinction between myself and all other creatures, I have described to you the various reasons for repressing hate. Hear briefly the duties of those who approach the Deity. This whole world is the manifestation of Vishnu who is identified with all beings. The wise therefore do not regard any difference between themselves and all other creatures. Let us therefore renounce the angry passions of our race and so exert ourselves that we may obtain that perfect beatitude which is beyond the power of the deities of fire, of the sun, of the moon, of wind, of Indra, of the regent of the sea, of the Siddhas of the Rākshasas, of the Daitya-chief, of the serpents, of Kinnaras, of men, or beasts or human weaknesses and which is uninterrupted by various diseases such as fever, eye-disease &c., by hatred, malice, passion or desire. The beatitude, which can not be destroyed by others which is pure and eternal, can be enjoyed by him, who fixes his mind on Kesava. Verily I speak unto you, that you shall attain no satisfaction through various revolutions of this world. O Daityas, regard all creatures with impartiality—this is the adoration of the undecaying (Vishnu). He being propitiated what cannot be attained—wealth, pleasure, virtues are things of the little significance. Do ye resort to the exhaustless tree of true wisdom and undoubtedly you shall reap precious fruits therefrom".[229]The three kinds of affliction referred to in the Sankhya Philosophy, internal, bodily or mental affliction. External, such as injuries received from men or animals. Superhuman—such as miseries inflicted by gods, or through some supernatural agency.
SECTION XVII.Parāçara said:—Maitreya, hear the interesting story of the wise, high-souled and magnanimous Prahlāda. In the days of yore the three worlds were brought into subjection by the valiant son of Diti—Hiranyakashipu, proud of the boon conferred on him by Brahmā. That Daitya had usurped the sovereignty of Indra and exercised the functions of the sun of air, of the lord of waters, of fire and of the moon. He himself became the lord of riches and Yama; and that Asura appropriated to himself, without reserve, all that was offered in sacrifice to the celestials. O foremost of ascetics, renouncing their own region the celestials, through his fear, wandered upon the earth, disguised in mortal shapes. Having conquered the three worlds, he was inflated with the pride of the riches, and being eulogised by the Gandharvas, enjoyed all wished-for objects. Thereupon all the Siddhas, Gandharvas and Pannagas worshipped the valiant Hiranyakashipu addicted to drinking. The Siddhas stood delighted before the Daitya chief, some singing, some playing on musical instruments and others shouting out cries of victory. When the Asura delightedly quaffed the inebriating cup in his picturesque crystal palace, the nymphs danced there gracefully.His illustrious son, by name Prahlāda, while yet a boy, residing in the dwelling of his preceptor, read such readings as are studied in early years. Once on a time the high-souled (Prahlāda) in the company of his preceptor appeared before his father the Daitya-chief while drinking. The father Hiranykasipu, raising up his son prostrate at his feet, spoke to Prahlāda of unmitigated prowess, saying,—"Repeat, boy, agreeably, the substance of what you have read during the period". Prahlāda said,—"Hear, father I will repeat the substance of what I have read. Hear attentively what occupies my thoughts. I bow to that Great Being who is without beginning, middle or end, increase or diminution: the imperishable lord of the world, the universal cause of causes". Parāçara said:—Hearing those words the lord of the Daityas, his eyes red with ire and lip swollen with indignation, looked towards the preceptor and said,—"O vile Brahmana, what is this? O vicious-minded, thou hast, in disrespect to me, taught my boy the worthless commendation of my foe". The preceptor replied,—"O sovereign of Daityas, it doth not behove thee to give way to anger; I have not taught thy son what he has uttered". Hiranyakashipu said,—"Prahlāda, my boy, by whom then you have been thus taught. Your preceptor says that he has not instructed you thus". Prahlāda replied,—"Vishnu, O father, is the instructor of the whole world and is present in our minds. Who else, but that Great Soul can teach us (any thing)?" Hiranyakashipu said,—"O thou of vile understanding, who is this Vishnu, of whom thou art speaking again and again before me the valiant lord of the world?" Prahlāda said,—"He is Vishnu, the great God, who is being meditated upon by the devout, whose glory cannot be described in words, who is all things and from whom all things proceed". Hiranyakashipu said,—"O fool, myself living, to whom else you give the title of supreme lord? Are you desirous of death that you are mentioning this again and again?" Prahlāda replied, "O father, Vishnu, who is Brahmā, is not only the creator, preserver and supreme lord of me only, but of all creatures as well as of thyself. Be propitiated; why art thou angry?" Hiranyakashipu said,—"What evil spirit has entered into the breast of this silly lad, that, he, like one possessed, gives expression to such profane words". Prahlāda said,—"That Vishnu is not only present in my mind, but he pervades the whole universe; He is omnipresent and commands me, thyself and all creatures". Hiranyakashipu said,—"Away with this wicked boy; take him again to the preceptor's house and govern him; perhaps he has been taught by some vicious-minded (men) to sing the glories of my foes". Parāçara said:—He having said this Prahlāda was again conducted to the preceptor's house by the Daityas, where always prompt to attend upon the preceptor he received instructions constantly. After a considerable time that lord of Asuras sent for Prahlāda again and said "O my boy, recite me some poetical composition". Prahlāda said—"May that Vishnu be propitiated with us, from, whom matter and soul originate and all that is mobile and immobile proceeds and who is the cause of all this creation". Hiranyakashipu said,—"Destroy this vicious-minded boy; there is no use of his life; he is a fraud to his own family since he has proved a traitor to his kin". Parāçara said—Being thus commanded by him, hundreds and thousands of Daityas, with huge weapons, addressed themselves for his destruction. Prahlāda said to the Daityas—"Since Vishnu is present in your weapons as well as in mind, your weapons shall fail to hurt me". Parāçara said—Thereupon hundreds of Daityas assailed Prahlāda with their weapons but he did not feel the least pain and his strength was ever renewed. Hiranyakashipu said—"O you of vile understanding, refrain from glorifying my enemy; I promise you immunity, be not so foolish". Prahlāda replied: "No fear can overwhelm me since that immortal remover of all dangers is present in my mind, the very recollection of whom is enough to remove all perils consequent upon birth and human infirmities". Hiranyakashipu said—"O serpents, speedily bring this vicious lad to destruction with your envenomed fangs". Parāçara said:—Being thus commanded by him, Kuhaka, Takshaka, Artdhaka and many other venomous serpents, bit him in every part of his body. But with his mind solely devoted to Krishna he remained in that pleasurable recollection; he could not feel anything although he was bitten by deadliest serpents. The serpents said to the sovereign of the Daityas—"Our fangs are broken; our jewelled crests are shattered; our hoods are burning; Our hearts are trembling; but the skin of this body is unhurt; O king of Daityas, resort to some other expedient". Hiranyakashipu said—"O Elephants of the spheres, unite your tusks and slay this deserter of his own family and the supporter of our enemy; sometimes our own descendants bring about our own destruction as the fire consumes the wood from which it proceeds". Parāçara said:—The boy was then cast down on the earth being assailed by the tusks of those elephants of the spheres as huge as mountain peaks; but he recollecting Govinda, thousands of tusks were blunted against his breast: he then spoke to his father: "The tusks of the elephants hard as adamant have been blunted. This is not on account of any strength of mine but is consequent upon my calling upon Janārddana who destroys all dangers and sins the sources of all these evils". Hiranyakashipu said:—"Away, O ye elephants of the spheres. O Asuras, light out fire; O deity of the winds, blow up the fire, and let this perpetrator of endless iniquities be destroyed therein". Parāçara said:—Thereupon commanded by their master the Dānavas piled a huge heap of wood around the son of the king of Asuras and then put fire thereto to burn him. Prahlāda said—"This fire, although blown up by the wind, doth not burn me: I behold all around me the face of the quarters, cool, and the beds of lotuses". Parāçara said:—Thereupon the twice-born ones, the sons of Bhargava, the high-minded priests skilled in speech and the reciters of Shama Veda, eulogising him, said to the sovereign of the Daityas,—"O king, subdue thy anger against this lad, thy own begotten son. Even thy ire against the celestials bore fruits. O king, we shall so bring up this boy, that he growing humble shall engage in the destruction of thy enemies. O king of daityas, since childishness is the root of all these evils, it behoveth thee to renounce thy ire against this boy. If he according to our instructions, does not abandon the cause of Hari we shall then concert infallible measures to bring about his destruction". Parāçara said Thereupon being thus solicited by the priests the king of Daityas had his son brought out from the flames by the Daityas.Thence-forth residing in the house of the preceptor the boy Prahlāda, whenever he got an opportunity, gave lessons himself to the sons of the Dānavas. Prahlāda said,—"O sons of the descendants of Diti, hear from me the supreme truth; do not take my instruction otherwise for there is no touch of covetousness. All creatures are born first, then they attain to infancy and youth and then succeed gradually the inevitable decay; and then they meet with death, O sons of the Daitya chiefs. This myself and you all have witnessed. He who is dead is born again—this cannot be gainsaid; the sacred texts warrant it. Birth is consequent upon the virtue and vice of pristine actions. All conditions from conception to re-birth are tinged with pain. The simpleton, in his childishness, thinks that the alleviation of hunger, thirst, cold and the like is identified with pleasure; but in sooth that is pain; for exercise gives delight to those whose limbs are incapable of motion and suffering affords pleasure to those whose understanding is blinded with delusion. Where is this vile body which is a compound of phlegm and other humours and where are its beauty, grace, loveliness and other qualities? The foolish wight will take delight even in hell, who is fond of this body composed of flesh, blood, matter, ordure, urine, membrane, marrow, and bones. The agreeableness of fire is produced by cold; of water by thirst; of food by hunger; and thus all other things are rendered agreeable by their contraries. O children of Daityas, he, who will take to a wife will introduce so much of pain into his bosom. The more a man will create dear relations, the more deeply will be implanted the thorns of anxiety in his heart. He, who has got large possessions in his house, is troubled, wherever he goes, with the anxiety that they may be lost or burnt or stolen. Then there is a great pain in being born: the dying are afflicted by the tortures of Death and again by the pain of passing into the womb. Fancy, there is not the least pleasure la the embryo state; you must then admit that the world is full of miseries. Verily I speak unto you, that in this ocean of the world infested with many miseries Vishnu is your only stay. Do not consider yourselves as mere boys and therefore ignorant of it for the spirit embodied in your bodies is eternal. Birth, youth and decay are the properties of the body not of the soul. I am now a child—when I shall be young I shall exert myself for my behoof; I am yet a youth and when I shall grow old I shall work for the benefit of my soul. I am old now—all my senses have failed me and I cannot exert myself. What shall I do now, vicious-minded as I am? I did not do anything when I was capable of doing it. Thus, men, although thirsting after knowledge, having their minds distracted by vain hopes, do not attain to beatitude. The ignorant, addicted to sport in boyhood, to worldly things in youth, find, when they become incapable, that old age is come upon them. Therefore let the soul even in childhood exert itself for its welfare independent of the conditions of infancy, youth or age. This is then what I speak unto you. If you think that it is not true, do you, for my satisfaction, think of Vishnu the liberator from all bondage. What trouble is there in calling him to mind? When remembered he bestows prosperity upon people. And if you recollect Him day and night there will be an end of all sins. Let your mind be fixed on Him day and night who is present in all beings and you shall laugh at every trouble. The whole world is subject to a triple[229]affliction. What wise man would cherish hatred against beings who are all objects of compassion? If others are crowned with prosperity and I am incapable of enjoying the same why should I be malignant against those who are more prosperous than myself? I should rather be glad for their happiness for the suppression of malice is itself a reward. Even those who cherish malice against foes are considered as objects of pity by the wise, as being overwhelmed with delusion. O Daityas, admitting the distinction between myself and all other creatures, I have described to you the various reasons for repressing hate. Hear briefly the duties of those who approach the Deity. This whole world is the manifestation of Vishnu who is identified with all beings. The wise therefore do not regard any difference between themselves and all other creatures. Let us therefore renounce the angry passions of our race and so exert ourselves that we may obtain that perfect beatitude which is beyond the power of the deities of fire, of the sun, of the moon, of wind, of Indra, of the regent of the sea, of the Siddhas of the Rākshasas, of the Daitya-chief, of the serpents, of Kinnaras, of men, or beasts or human weaknesses and which is uninterrupted by various diseases such as fever, eye-disease &c., by hatred, malice, passion or desire. The beatitude, which can not be destroyed by others which is pure and eternal, can be enjoyed by him, who fixes his mind on Kesava. Verily I speak unto you, that you shall attain no satisfaction through various revolutions of this world. O Daityas, regard all creatures with impartiality—this is the adoration of the undecaying (Vishnu). He being propitiated what cannot be attained—wealth, pleasure, virtues are things of the little significance. Do ye resort to the exhaustless tree of true wisdom and undoubtedly you shall reap precious fruits therefrom".[229]The three kinds of affliction referred to in the Sankhya Philosophy, internal, bodily or mental affliction. External, such as injuries received from men or animals. Superhuman—such as miseries inflicted by gods, or through some supernatural agency.
SECTION XVII.Parāçara said:—Maitreya, hear the interesting story of the wise, high-souled and magnanimous Prahlāda. In the days of yore the three worlds were brought into subjection by the valiant son of Diti—Hiranyakashipu, proud of the boon conferred on him by Brahmā. That Daitya had usurped the sovereignty of Indra and exercised the functions of the sun of air, of the lord of waters, of fire and of the moon. He himself became the lord of riches and Yama; and that Asura appropriated to himself, without reserve, all that was offered in sacrifice to the celestials. O foremost of ascetics, renouncing their own region the celestials, through his fear, wandered upon the earth, disguised in mortal shapes. Having conquered the three worlds, he was inflated with the pride of the riches, and being eulogised by the Gandharvas, enjoyed all wished-for objects. Thereupon all the Siddhas, Gandharvas and Pannagas worshipped the valiant Hiranyakashipu addicted to drinking. The Siddhas stood delighted before the Daitya chief, some singing, some playing on musical instruments and others shouting out cries of victory. When the Asura delightedly quaffed the inebriating cup in his picturesque crystal palace, the nymphs danced there gracefully.His illustrious son, by name Prahlāda, while yet a boy, residing in the dwelling of his preceptor, read such readings as are studied in early years. Once on a time the high-souled (Prahlāda) in the company of his preceptor appeared before his father the Daitya-chief while drinking. The father Hiranykasipu, raising up his son prostrate at his feet, spoke to Prahlāda of unmitigated prowess, saying,—"Repeat, boy, agreeably, the substance of what you have read during the period". Prahlāda said,—"Hear, father I will repeat the substance of what I have read. Hear attentively what occupies my thoughts. I bow to that Great Being who is without beginning, middle or end, increase or diminution: the imperishable lord of the world, the universal cause of causes". Parāçara said:—Hearing those words the lord of the Daityas, his eyes red with ire and lip swollen with indignation, looked towards the preceptor and said,—"O vile Brahmana, what is this? O vicious-minded, thou hast, in disrespect to me, taught my boy the worthless commendation of my foe". The preceptor replied,—"O sovereign of Daityas, it doth not behove thee to give way to anger; I have not taught thy son what he has uttered". Hiranyakashipu said,—"Prahlāda, my boy, by whom then you have been thus taught. Your preceptor says that he has not instructed you thus". Prahlāda replied,—"Vishnu, O father, is the instructor of the whole world and is present in our minds. Who else, but that Great Soul can teach us (any thing)?" Hiranyakashipu said,—"O thou of vile understanding, who is this Vishnu, of whom thou art speaking again and again before me the valiant lord of the world?" Prahlāda said,—"He is Vishnu, the great God, who is being meditated upon by the devout, whose glory cannot be described in words, who is all things and from whom all things proceed". Hiranyakashipu said,—"O fool, myself living, to whom else you give the title of supreme lord? Are you desirous of death that you are mentioning this again and again?" Prahlāda replied, "O father, Vishnu, who is Brahmā, is not only the creator, preserver and supreme lord of me only, but of all creatures as well as of thyself. Be propitiated; why art thou angry?" Hiranyakashipu said,—"What evil spirit has entered into the breast of this silly lad, that, he, like one possessed, gives expression to such profane words". Prahlāda said,—"That Vishnu is not only present in my mind, but he pervades the whole universe; He is omnipresent and commands me, thyself and all creatures". Hiranyakashipu said,—"Away with this wicked boy; take him again to the preceptor's house and govern him; perhaps he has been taught by some vicious-minded (men) to sing the glories of my foes". Parāçara said:—He having said this Prahlāda was again conducted to the preceptor's house by the Daityas, where always prompt to attend upon the preceptor he received instructions constantly. After a considerable time that lord of Asuras sent for Prahlāda again and said "O my boy, recite me some poetical composition". Prahlāda said—"May that Vishnu be propitiated with us, from, whom matter and soul originate and all that is mobile and immobile proceeds and who is the cause of all this creation". Hiranyakashipu said,—"Destroy this vicious-minded boy; there is no use of his life; he is a fraud to his own family since he has proved a traitor to his kin". Parāçara said—Being thus commanded by him, hundreds and thousands of Daityas, with huge weapons, addressed themselves for his destruction. Prahlāda said to the Daityas—"Since Vishnu is present in your weapons as well as in mind, your weapons shall fail to hurt me". Parāçara said—Thereupon hundreds of Daityas assailed Prahlāda with their weapons but he did not feel the least pain and his strength was ever renewed. Hiranyakashipu said—"O you of vile understanding, refrain from glorifying my enemy; I promise you immunity, be not so foolish". Prahlāda replied: "No fear can overwhelm me since that immortal remover of all dangers is present in my mind, the very recollection of whom is enough to remove all perils consequent upon birth and human infirmities". Hiranyakashipu said—"O serpents, speedily bring this vicious lad to destruction with your envenomed fangs". Parāçara said:—Being thus commanded by him, Kuhaka, Takshaka, Artdhaka and many other venomous serpents, bit him in every part of his body. But with his mind solely devoted to Krishna he remained in that pleasurable recollection; he could not feel anything although he was bitten by deadliest serpents. The serpents said to the sovereign of the Daityas—"Our fangs are broken; our jewelled crests are shattered; our hoods are burning; Our hearts are trembling; but the skin of this body is unhurt; O king of Daityas, resort to some other expedient". Hiranyakashipu said—"O Elephants of the spheres, unite your tusks and slay this deserter of his own family and the supporter of our enemy; sometimes our own descendants bring about our own destruction as the fire consumes the wood from which it proceeds". Parāçara said:—The boy was then cast down on the earth being assailed by the tusks of those elephants of the spheres as huge as mountain peaks; but he recollecting Govinda, thousands of tusks were blunted against his breast: he then spoke to his father: "The tusks of the elephants hard as adamant have been blunted. This is not on account of any strength of mine but is consequent upon my calling upon Janārddana who destroys all dangers and sins the sources of all these evils". Hiranyakashipu said:—"Away, O ye elephants of the spheres. O Asuras, light out fire; O deity of the winds, blow up the fire, and let this perpetrator of endless iniquities be destroyed therein". Parāçara said:—Thereupon commanded by their master the Dānavas piled a huge heap of wood around the son of the king of Asuras and then put fire thereto to burn him. Prahlāda said—"This fire, although blown up by the wind, doth not burn me: I behold all around me the face of the quarters, cool, and the beds of lotuses". Parāçara said:—Thereupon the twice-born ones, the sons of Bhargava, the high-minded priests skilled in speech and the reciters of Shama Veda, eulogising him, said to the sovereign of the Daityas,—"O king, subdue thy anger against this lad, thy own begotten son. Even thy ire against the celestials bore fruits. O king, we shall so bring up this boy, that he growing humble shall engage in the destruction of thy enemies. O king of daityas, since childishness is the root of all these evils, it behoveth thee to renounce thy ire against this boy. If he according to our instructions, does not abandon the cause of Hari we shall then concert infallible measures to bring about his destruction". Parāçara said Thereupon being thus solicited by the priests the king of Daityas had his son brought out from the flames by the Daityas.Thence-forth residing in the house of the preceptor the boy Prahlāda, whenever he got an opportunity, gave lessons himself to the sons of the Dānavas. Prahlāda said,—"O sons of the descendants of Diti, hear from me the supreme truth; do not take my instruction otherwise for there is no touch of covetousness. All creatures are born first, then they attain to infancy and youth and then succeed gradually the inevitable decay; and then they meet with death, O sons of the Daitya chiefs. This myself and you all have witnessed. He who is dead is born again—this cannot be gainsaid; the sacred texts warrant it. Birth is consequent upon the virtue and vice of pristine actions. All conditions from conception to re-birth are tinged with pain. The simpleton, in his childishness, thinks that the alleviation of hunger, thirst, cold and the like is identified with pleasure; but in sooth that is pain; for exercise gives delight to those whose limbs are incapable of motion and suffering affords pleasure to those whose understanding is blinded with delusion. Where is this vile body which is a compound of phlegm and other humours and where are its beauty, grace, loveliness and other qualities? The foolish wight will take delight even in hell, who is fond of this body composed of flesh, blood, matter, ordure, urine, membrane, marrow, and bones. The agreeableness of fire is produced by cold; of water by thirst; of food by hunger; and thus all other things are rendered agreeable by their contraries. O children of Daityas, he, who will take to a wife will introduce so much of pain into his bosom. The more a man will create dear relations, the more deeply will be implanted the thorns of anxiety in his heart. He, who has got large possessions in his house, is troubled, wherever he goes, with the anxiety that they may be lost or burnt or stolen. Then there is a great pain in being born: the dying are afflicted by the tortures of Death and again by the pain of passing into the womb. Fancy, there is not the least pleasure la the embryo state; you must then admit that the world is full of miseries. Verily I speak unto you, that in this ocean of the world infested with many miseries Vishnu is your only stay. Do not consider yourselves as mere boys and therefore ignorant of it for the spirit embodied in your bodies is eternal. Birth, youth and decay are the properties of the body not of the soul. I am now a child—when I shall be young I shall exert myself for my behoof; I am yet a youth and when I shall grow old I shall work for the benefit of my soul. I am old now—all my senses have failed me and I cannot exert myself. What shall I do now, vicious-minded as I am? I did not do anything when I was capable of doing it. Thus, men, although thirsting after knowledge, having their minds distracted by vain hopes, do not attain to beatitude. The ignorant, addicted to sport in boyhood, to worldly things in youth, find, when they become incapable, that old age is come upon them. Therefore let the soul even in childhood exert itself for its welfare independent of the conditions of infancy, youth or age. This is then what I speak unto you. If you think that it is not true, do you, for my satisfaction, think of Vishnu the liberator from all bondage. What trouble is there in calling him to mind? When remembered he bestows prosperity upon people. And if you recollect Him day and night there will be an end of all sins. Let your mind be fixed on Him day and night who is present in all beings and you shall laugh at every trouble. The whole world is subject to a triple[229]affliction. What wise man would cherish hatred against beings who are all objects of compassion? If others are crowned with prosperity and I am incapable of enjoying the same why should I be malignant against those who are more prosperous than myself? I should rather be glad for their happiness for the suppression of malice is itself a reward. Even those who cherish malice against foes are considered as objects of pity by the wise, as being overwhelmed with delusion. O Daityas, admitting the distinction between myself and all other creatures, I have described to you the various reasons for repressing hate. Hear briefly the duties of those who approach the Deity. This whole world is the manifestation of Vishnu who is identified with all beings. The wise therefore do not regard any difference between themselves and all other creatures. Let us therefore renounce the angry passions of our race and so exert ourselves that we may obtain that perfect beatitude which is beyond the power of the deities of fire, of the sun, of the moon, of wind, of Indra, of the regent of the sea, of the Siddhas of the Rākshasas, of the Daitya-chief, of the serpents, of Kinnaras, of men, or beasts or human weaknesses and which is uninterrupted by various diseases such as fever, eye-disease &c., by hatred, malice, passion or desire. The beatitude, which can not be destroyed by others which is pure and eternal, can be enjoyed by him, who fixes his mind on Kesava. Verily I speak unto you, that you shall attain no satisfaction through various revolutions of this world. O Daityas, regard all creatures with impartiality—this is the adoration of the undecaying (Vishnu). He being propitiated what cannot be attained—wealth, pleasure, virtues are things of the little significance. Do ye resort to the exhaustless tree of true wisdom and undoubtedly you shall reap precious fruits therefrom".[229]The three kinds of affliction referred to in the Sankhya Philosophy, internal, bodily or mental affliction. External, such as injuries received from men or animals. Superhuman—such as miseries inflicted by gods, or through some supernatural agency.
Parāçara said:—Maitreya, hear the interesting story of the wise, high-souled and magnanimous Prahlāda. In the days of yore the three worlds were brought into subjection by the valiant son of Diti—Hiranyakashipu, proud of the boon conferred on him by Brahmā. That Daitya had usurped the sovereignty of Indra and exercised the functions of the sun of air, of the lord of waters, of fire and of the moon. He himself became the lord of riches and Yama; and that Asura appropriated to himself, without reserve, all that was offered in sacrifice to the celestials. O foremost of ascetics, renouncing their own region the celestials, through his fear, wandered upon the earth, disguised in mortal shapes. Having conquered the three worlds, he was inflated with the pride of the riches, and being eulogised by the Gandharvas, enjoyed all wished-for objects. Thereupon all the Siddhas, Gandharvas and Pannagas worshipped the valiant Hiranyakashipu addicted to drinking. The Siddhas stood delighted before the Daitya chief, some singing, some playing on musical instruments and others shouting out cries of victory. When the Asura delightedly quaffed the inebriating cup in his picturesque crystal palace, the nymphs danced there gracefully.
His illustrious son, by name Prahlāda, while yet a boy, residing in the dwelling of his preceptor, read such readings as are studied in early years. Once on a time the high-souled (Prahlāda) in the company of his preceptor appeared before his father the Daitya-chief while drinking. The father Hiranykasipu, raising up his son prostrate at his feet, spoke to Prahlāda of unmitigated prowess, saying,—"Repeat, boy, agreeably, the substance of what you have read during the period". Prahlāda said,—"Hear, father I will repeat the substance of what I have read. Hear attentively what occupies my thoughts. I bow to that Great Being who is without beginning, middle or end, increase or diminution: the imperishable lord of the world, the universal cause of causes". Parāçara said:—Hearing those words the lord of the Daityas, his eyes red with ire and lip swollen with indignation, looked towards the preceptor and said,—"O vile Brahmana, what is this? O vicious-minded, thou hast, in disrespect to me, taught my boy the worthless commendation of my foe". The preceptor replied,—"O sovereign of Daityas, it doth not behove thee to give way to anger; I have not taught thy son what he has uttered". Hiranyakashipu said,—"Prahlāda, my boy, by whom then you have been thus taught. Your preceptor says that he has not instructed you thus". Prahlāda replied,—"Vishnu, O father, is the instructor of the whole world and is present in our minds. Who else, but that Great Soul can teach us (any thing)?" Hiranyakashipu said,—"O thou of vile understanding, who is this Vishnu, of whom thou art speaking again and again before me the valiant lord of the world?" Prahlāda said,—"He is Vishnu, the great God, who is being meditated upon by the devout, whose glory cannot be described in words, who is all things and from whom all things proceed". Hiranyakashipu said,—"O fool, myself living, to whom else you give the title of supreme lord? Are you desirous of death that you are mentioning this again and again?" Prahlāda replied, "O father, Vishnu, who is Brahmā, is not only the creator, preserver and supreme lord of me only, but of all creatures as well as of thyself. Be propitiated; why art thou angry?" Hiranyakashipu said,—"What evil spirit has entered into the breast of this silly lad, that, he, like one possessed, gives expression to such profane words". Prahlāda said,—"That Vishnu is not only present in my mind, but he pervades the whole universe; He is omnipresent and commands me, thyself and all creatures". Hiranyakashipu said,—"Away with this wicked boy; take him again to the preceptor's house and govern him; perhaps he has been taught by some vicious-minded (men) to sing the glories of my foes". Parāçara said:—He having said this Prahlāda was again conducted to the preceptor's house by the Daityas, where always prompt to attend upon the preceptor he received instructions constantly. After a considerable time that lord of Asuras sent for Prahlāda again and said "O my boy, recite me some poetical composition". Prahlāda said—"May that Vishnu be propitiated with us, from, whom matter and soul originate and all that is mobile and immobile proceeds and who is the cause of all this creation". Hiranyakashipu said,—"Destroy this vicious-minded boy; there is no use of his life; he is a fraud to his own family since he has proved a traitor to his kin". Parāçara said—Being thus commanded by him, hundreds and thousands of Daityas, with huge weapons, addressed themselves for his destruction. Prahlāda said to the Daityas—"Since Vishnu is present in your weapons as well as in mind, your weapons shall fail to hurt me". Parāçara said—Thereupon hundreds of Daityas assailed Prahlāda with their weapons but he did not feel the least pain and his strength was ever renewed. Hiranyakashipu said—"O you of vile understanding, refrain from glorifying my enemy; I promise you immunity, be not so foolish". Prahlāda replied: "No fear can overwhelm me since that immortal remover of all dangers is present in my mind, the very recollection of whom is enough to remove all perils consequent upon birth and human infirmities". Hiranyakashipu said—"O serpents, speedily bring this vicious lad to destruction with your envenomed fangs". Parāçara said:—Being thus commanded by him, Kuhaka, Takshaka, Artdhaka and many other venomous serpents, bit him in every part of his body. But with his mind solely devoted to Krishna he remained in that pleasurable recollection; he could not feel anything although he was bitten by deadliest serpents. The serpents said to the sovereign of the Daityas—"Our fangs are broken; our jewelled crests are shattered; our hoods are burning; Our hearts are trembling; but the skin of this body is unhurt; O king of Daityas, resort to some other expedient". Hiranyakashipu said—"O Elephants of the spheres, unite your tusks and slay this deserter of his own family and the supporter of our enemy; sometimes our own descendants bring about our own destruction as the fire consumes the wood from which it proceeds". Parāçara said:—The boy was then cast down on the earth being assailed by the tusks of those elephants of the spheres as huge as mountain peaks; but he recollecting Govinda, thousands of tusks were blunted against his breast: he then spoke to his father: "The tusks of the elephants hard as adamant have been blunted. This is not on account of any strength of mine but is consequent upon my calling upon Janārddana who destroys all dangers and sins the sources of all these evils". Hiranyakashipu said:—"Away, O ye elephants of the spheres. O Asuras, light out fire; O deity of the winds, blow up the fire, and let this perpetrator of endless iniquities be destroyed therein". Parāçara said:—Thereupon commanded by their master the Dānavas piled a huge heap of wood around the son of the king of Asuras and then put fire thereto to burn him. Prahlāda said—"This fire, although blown up by the wind, doth not burn me: I behold all around me the face of the quarters, cool, and the beds of lotuses". Parāçara said:—Thereupon the twice-born ones, the sons of Bhargava, the high-minded priests skilled in speech and the reciters of Shama Veda, eulogising him, said to the sovereign of the Daityas,—"O king, subdue thy anger against this lad, thy own begotten son. Even thy ire against the celestials bore fruits. O king, we shall so bring up this boy, that he growing humble shall engage in the destruction of thy enemies. O king of daityas, since childishness is the root of all these evils, it behoveth thee to renounce thy ire against this boy. If he according to our instructions, does not abandon the cause of Hari we shall then concert infallible measures to bring about his destruction". Parāçara said Thereupon being thus solicited by the priests the king of Daityas had his son brought out from the flames by the Daityas.
Thence-forth residing in the house of the preceptor the boy Prahlāda, whenever he got an opportunity, gave lessons himself to the sons of the Dānavas. Prahlāda said,—"O sons of the descendants of Diti, hear from me the supreme truth; do not take my instruction otherwise for there is no touch of covetousness. All creatures are born first, then they attain to infancy and youth and then succeed gradually the inevitable decay; and then they meet with death, O sons of the Daitya chiefs. This myself and you all have witnessed. He who is dead is born again—this cannot be gainsaid; the sacred texts warrant it. Birth is consequent upon the virtue and vice of pristine actions. All conditions from conception to re-birth are tinged with pain. The simpleton, in his childishness, thinks that the alleviation of hunger, thirst, cold and the like is identified with pleasure; but in sooth that is pain; for exercise gives delight to those whose limbs are incapable of motion and suffering affords pleasure to those whose understanding is blinded with delusion. Where is this vile body which is a compound of phlegm and other humours and where are its beauty, grace, loveliness and other qualities? The foolish wight will take delight even in hell, who is fond of this body composed of flesh, blood, matter, ordure, urine, membrane, marrow, and bones. The agreeableness of fire is produced by cold; of water by thirst; of food by hunger; and thus all other things are rendered agreeable by their contraries. O children of Daityas, he, who will take to a wife will introduce so much of pain into his bosom. The more a man will create dear relations, the more deeply will be implanted the thorns of anxiety in his heart. He, who has got large possessions in his house, is troubled, wherever he goes, with the anxiety that they may be lost or burnt or stolen. Then there is a great pain in being born: the dying are afflicted by the tortures of Death and again by the pain of passing into the womb. Fancy, there is not the least pleasure la the embryo state; you must then admit that the world is full of miseries. Verily I speak unto you, that in this ocean of the world infested with many miseries Vishnu is your only stay. Do not consider yourselves as mere boys and therefore ignorant of it for the spirit embodied in your bodies is eternal. Birth, youth and decay are the properties of the body not of the soul. I am now a child—when I shall be young I shall exert myself for my behoof; I am yet a youth and when I shall grow old I shall work for the benefit of my soul. I am old now—all my senses have failed me and I cannot exert myself. What shall I do now, vicious-minded as I am? I did not do anything when I was capable of doing it. Thus, men, although thirsting after knowledge, having their minds distracted by vain hopes, do not attain to beatitude. The ignorant, addicted to sport in boyhood, to worldly things in youth, find, when they become incapable, that old age is come upon them. Therefore let the soul even in childhood exert itself for its welfare independent of the conditions of infancy, youth or age. This is then what I speak unto you. If you think that it is not true, do you, for my satisfaction, think of Vishnu the liberator from all bondage. What trouble is there in calling him to mind? When remembered he bestows prosperity upon people. And if you recollect Him day and night there will be an end of all sins. Let your mind be fixed on Him day and night who is present in all beings and you shall laugh at every trouble. The whole world is subject to a triple[229]affliction. What wise man would cherish hatred against beings who are all objects of compassion? If others are crowned with prosperity and I am incapable of enjoying the same why should I be malignant against those who are more prosperous than myself? I should rather be glad for their happiness for the suppression of malice is itself a reward. Even those who cherish malice against foes are considered as objects of pity by the wise, as being overwhelmed with delusion. O Daityas, admitting the distinction between myself and all other creatures, I have described to you the various reasons for repressing hate. Hear briefly the duties of those who approach the Deity. This whole world is the manifestation of Vishnu who is identified with all beings. The wise therefore do not regard any difference between themselves and all other creatures. Let us therefore renounce the angry passions of our race and so exert ourselves that we may obtain that perfect beatitude which is beyond the power of the deities of fire, of the sun, of the moon, of wind, of Indra, of the regent of the sea, of the Siddhas of the Rākshasas, of the Daitya-chief, of the serpents, of Kinnaras, of men, or beasts or human weaknesses and which is uninterrupted by various diseases such as fever, eye-disease &c., by hatred, malice, passion or desire. The beatitude, which can not be destroyed by others which is pure and eternal, can be enjoyed by him, who fixes his mind on Kesava. Verily I speak unto you, that you shall attain no satisfaction through various revolutions of this world. O Daityas, regard all creatures with impartiality—this is the adoration of the undecaying (Vishnu). He being propitiated what cannot be attained—wealth, pleasure, virtues are things of the little significance. Do ye resort to the exhaustless tree of true wisdom and undoubtedly you shall reap precious fruits therefrom".