श्रीमद्भागवतमहापुराणम् सप्तम: स्कन्ध: पञ्चम: अध्याय: नारद उवाच - Naarada said - पौरोहित्याय भगवान् वृत: काव्य: किलासुरै: ।
शण्डामर्कौ सुतौ तस्य दैत्यराजगृहान्तिके ॥१॥
पौरोहित्याय भगवान् to officiate priesthood, the glorious
वृत: काव्य: किल-असुरै: was chosen Shukraachaaryaa, indeed by the demons शण्ड-अमर्कौ सुतौ तस्य Shanda and Amarka, two sons his दैत्य-राज-गृह-अन्तिके the demon chief's house near (lived) The glorious sage Shukraachaaryaa was chosen by the demons to officiate priesthood. His two sons, Shanda and Amarka lived near the house of the chief of the demons, Hiranyakashipu.


तौ राज्ञा प्रापितं बालं प्रह्लादं नयकोविदम् ।
पाठयामासतु: पाठ्यानन्यांश्चासुरबालकान् ॥२॥
तौ राज्ञा प्रापितम् they both by the king sent
बालम् प्रह्लादम् नयकोविदम् the child Prahlaada, in reasoning skilled पाठयामासतु: पाठ्यान्- used to teach the lessons अन्यान्-च-असुर-बालकान् others and demon children They both were sent for, by the king to teach the child Prahlaada, who was skilled in reasoning, and also the other children of the demons.


यत्तत्र गुरुणा प्रोक्तं शुश्रुवेऽनु पपाठ च ।
न साधु मनसा मेने स्वपरासद्ग्रहाश्रयम् ॥३॥
यत्-तत्र गुरुणा प्रोक्तम् that there by the teacher was told
शुश्रुवे-अनु पपाठ च heard, and repeated न साधु मनसा मेने did not right, by heart accept स्व-पर-असत्-ग्रह-आश्रयम् mine and other false notion supporting There, he would listen to that which was taught by the teacher, and would also repeat the same. But he did not accept it as right in his heart, because it supported the false concept of mine and other's.


एकदासुरराट् पुत्रमङ्कमारोप्य पाण्डव ।
पप्रच्छ कथ्यतां वत्स मन्यते साधु यद्भवान् ॥४॥
एकदा-असुर-राट् पुत्रम्- one day the demon king, the son
अङ्कम्-आरोप्य पाण्डव in the lap lifted, O Paandava! पप्रच्छ कथ्यताम् वत्स asked, ’do say O Son! मन्यते साधु यत्-भवान् consider good that you’ O Paandava, Yudhishtthira! One day, the demon king lifted his son in his lap, and asked him, 'O Son! Do say what you consider to be right.'


प्रह्लाद उवाच - Prahlaada said - तत्साधु मन्येऽसुरवर्य देहिनां सदा समुद्विग्नधियामसद्ग्रहात् ।
हित्वाऽऽत्मपातं गृहमन्धकूपं वनं गतो यत्-हरिमाश्रयेत् ॥५॥
तत्-साधु मन्ये-असुरवर्य that good I consider, O Chief of demons!
देहिनाम् सदा समुद्विग्न- of the humans, always disturbed धियाम्-असत्-ग्रहात् minds, by false conceptions हित्वा-आत्मपातम् गृहम्- abandoning the soul's degrading, homelike अन्ध-कूपम् वनम् गत: a blind well, to the woods going, यत् हरिम्-आश्रयेत् that, In Shree Hari takes refuge 'O Chief of the demons! I consider that to be good, where, the human beings always disturbed in the mind by false concepts, abandon the soul's degrading blind well like home, and go to the woods and seek refuge in Lord Shree Hari.'


नारद उवाच - Naarada said - श्रुत्वा पुत्रगिरो दैत्य: परपक्षसमाहिता: ।
जहास बुद्धिर्बालानां भिद्यते परबुद्धिभि: ॥६॥
श्रुत्वा पुत्र-गिर: दैत्य: hearing son's words, the demon
पर-पक्ष-समाहिता: the other party supporting जहास बुद्धि:-बालानाम् laughed, the intellect of young children भिद्यते पर-बुद्धिभि: is perverted by others' thoughts On hearing the words of his son, the demon laughed, saying, ' The intellect of the young children is perverted by the thoughts of others.'


सम्यग्विधार्यतां बालो गुरुगेहे द्विजातिभि: ।
विष्णुपक्षै: प्रतिच्छन्नैर्न भिद्येतास्य धीर्यथा ॥७॥
सम्यक्-विधार्यताम् बाल: properly look after the child,
गुरु-गेहे द्विजातिभि: in the preceptor's house, by the Braahmanas विष्णु-पक्षै: प्रतिच्छन्नै:-न Vishnu supporting, hidden, do not भिद्येत-अस्य धी:-यथा pervert his intellect so that May the child be looked after properly in the house of the preceptor, where the hidden Braahmanas, supporting Vishnu, may not pervert his intellect.


गृहमानीतमाहूय प्रह्लादं दैत्ययाजका: ।
प्रशस्य श्लक्ष्णया वाचा समपृच्छन्त सामभि: ॥८॥
गृहम्-आनीतम्-आहूय to the house brought, called
प्रह्लादम् दैत्य-याजका: Prahlaada, the demon's priests प्रशस्य श्लक्ष्णया वाचा praising, in sweet voice समपृच्छन्त सामभि: asked, coaxingly Prahlaada who was brought back to the house (of the preceptor), was called by the priests of the demon, and in a sweet voice coaxingly asked him,….


वत्स प्रह्लाद भद्रं ते सत्यं कथय मा मृषा ।
बालानति कुतस्तुभ्यमेव बुद्धिविपर्यय: ॥९॥
वत्स प्रह्लाद भद्रम् ते O Son Prahlaada! well be with you,
सत्यम् कथय मा मृषा truth speak not lies बालान्-अति कुत:-तुभ्यम्- from children others, from where your एव बुद्धि-विपर्यय: only intellect different 'O Son Prahlaada! Speak the truth, do not tell a lie. From where did you alone get this perverted intellect, different from the other children?'


बुद्धिभेद: परकृत उताहो ते स्वतोऽभवत् ।
भण्यतां श्रोतुकामानां गुरूणां कुलनन्दन ॥१०॥
बुद्धि-भेद: पर-कृत उत-अहो the mind's distortion, by others is done, or is it
ते स्वत:-अभवत् yours by itself happened भण्यताम् श्रोतु-कामानाम् speak up to hear anxious गुरूणाम् कुलनन्दन to the teachers, O delighter of Your race! 'O delighter of Your race! Speak up to your teachers who are anxious to hear, if your mind's distortion is done by someone else, or has it happened by itself.'


प्रह्लाद उवाच - Prahlaada said - स्व: परश्चेत्यसद्ग्राह: पुंसां यन्मायया कृत: ।
विमोहितधियां दृष्टस्तस्मै भगवते नम: ॥११॥
स्व: पर:-च-इति-असत्-ग्राह: mine others and this, false concept
पुंसाम् यत्-मायया कृत: in men, which by Maayaa is done विमोहित-धियाम् दृष्ट:- of the deluded minds is seen, तस्मै भगवते नम: to That Lord salutations Salutations to That Lord by whose Maayaa is brought about the false concept of mine and other which is seen in the deluded minded men.


स यदानुव्रत: पुंसां पशुबुद्धिर्विभिद्यते ।
अन्य एष तथान्योऽहमिति भेदगतासती ॥१२॥
स: यदा-अनुव्रत: पुंसाम् He, when is propitious, of the men
पशु-बुद्धि:-विभिद्यते the beast's thinking is destroyed अन्य एष: तथा-अन्य:-अहम्- other this (is), and another I (am), इति भेद-गता-असती this, distinction generating, is false When He is propitious, the beast like thinking of men, that, this is other and this I am, the distinction generating and false notion, is destroyed.


स एष आत्मा स्वपरेत्यबुद्धिभिर्दुरत्ययानुक्रमणो निरूप्यते ।
मुह्यन्ति यद्वर्त्मनि वेदवादिनो ब्रह्मादयो ह्येष भिनत्ति मे मतिम् ॥१३॥
स: एष: आत्मा He, This (Supreme) Spirit
स्व-पर-इति- mine, other's, this, अबुद्धिभि:-दुरत्यय- by misapprehension, difficult to be superseded अनुक्रमण: निरूप्यते again and again, is established मुह्यन्ति यत्-वर्त्मनि are deluded in Whose quest वेद-वादिन: ब्रह्म-आदय: the Veda's exponents, Brahmaa and others हि-एष भिनत्ति मे मतिम् indeed He changes my mind He, This Supreme Spirit, is responsible in establishing the misapprehension of mine and other's, which is difficult to be superseded and in the quest of Whom the minds of even the exponents of the Vedas, like Brahmaa and others, are deluded. Indeed, He has changed my mind.


यथा भ्राम्यत्ययो ब्रह्मन् स्वयमाकर्षसन्निधौ ।
तथा मे भिद्यते चेतश्चक्रपाणेर्यदृच्छया ॥१४॥
यथा भ्राम्यति-अय: ब्रह्मन् just as moves iron, O holy One!
स्वयम्-आकर्ष-सन्निधौ by itself, in magnet's proximity तथा मे भिद्यते चेत:- like that my is drawn, mind, चक्र-पाणे:-यदृच्छया by the discus holding in hand's, unaccountable wish Just as the iron moves by itself in the proximity of the magnet, like that, my mind is drawn towards Lord Vishnu, who holds the discus in His hand, by His unaccountable wish.


नारद उवाच _ Naarada said - एतावद्ब्राह्मणायोक्त्वा विरराम् महामति: ।
तं निर्भर्त्स्याथ कुपित: स दीनो राजसेवक: ॥१५॥
एतावद्-ब्राह्मणाय-उक्त्वा this much, to the Braahmana saying,
विरराम् महामति: stopped, the high minded तम् निर्भर्त्स्य-अथ कुपित: him reprimanding, then angered स: दीन: राजसेवक: he, poor king's servant (said) Prahlaada, the high minded, stopped after saying this much to the Braahmana. Just a poor servant of the king, the Braahmana reprimanded him then, was angry.


आनीयतामरे वेत्रमस्माकमयशस्कर: ।
कुलाङ्गारस्य दुर्बुद्धेश्चतुर्थोऽस्योदितो दम: ॥१६॥
आनीयताम्-अरे वेत्रम्- 'Bring, O! a cane,
अस्माकम्-अयशस्कर: our disrepute causing कुल-अङ्गारस्य दुर्बुद्धे:- of his race fire (like), the stupid चतुर्थ:-अस्य-उदित: दम: fourth his is prescribed punishment' 'O! Bring a cane. He is causing our disrepute. In the Shaastra, for him, the stupid, fire-like, a ruin to his own race, the fourth punishment is prescribed.'


दैतेयचन्दनवने जातोऽयं कण्टकद्रुम: ।
यन्मूलोन्मूलपरशोर्विष्णोर्नालायितोऽर्भक: ॥१७॥
दैतेय-चन्दन-वने जात:- in Diti's sons' sandal forest, is born
अयम् कण्टक-द्रुम: this thorny tree यत्-मूल-उन्मूल-परशो:- which at roots uprooting spade विष्णो:-नालायित:-अर्भक: Vishnu's handle (is this) urchin In the sandal wood forest of Diti's sons, this thorny tree is born. To uproot that forest at the roots, this urchin is the handle of the spade Vishnu.


इति तं विविधोपायैर्भीषयंस्तर्जनादिभि:।
प्रह्लादं ग्राहयामास त्रिवर्गस्योपपादनम् ॥१८॥
इति तम् विविध-उपायै:- thus, him, by various means
भीषयन्-तर्जन-आदिभि: threatening, scolding etc., प्रह्लादम् ग्राहयामास to Prahlaada taught त्रिवर्गस्य-उपपादनम् the three objects' of pursuit Thus, threatening Prahlaada by various means, scolding etc., taught him the three objects of human pursuit.


तत एनं गुरुर्ज्ञात्वा ज्ञातज्ञेयचतुष्टयम् ।
दैत्येन्द्रं दर्शयामास मातृमृष्टमलङ्कृतम् ॥१९॥
तत: एनम् गुरु:-ज्ञात्वा after that, the preceptor thinking
ज्ञात-ज्ञेय-चतुष्टयम् has mastered, worth knowing, four principles (Saama, Daana, Danda, Bheda) दैत्येन्द्रम् दर्शयामास to the Demon chief presented मातृ-मृष्टम्-अलङ्कृतम् by the mother cleaned and adorned After that, the preceptor thinking that the boy had mastered that which is worth knowing, the four principles (Saama, Daana, Danda, Bheda), brought him in the presence of the Demon king, all bathed and adorned by the mother.


पादयो: पतितं बालं प्रतिनन्द्याशिषासुर: ।
परिष्वज्य चिरं दोर्भ्यां परमामाप निर्वृतिम् ॥२०॥
पादयो: पतितम् बालम् in the two feet fallen the child
प्रतिनन्द्य-आशिषा-असुर: greeted with blessings the demon परिष्वज्य चिरम् दोर्भ्याम् embracing for long with both arms परमाम्-आप निर्वृतिम् the highest got gratification The demon greeted with blessings the child who had fallen at his feet, and embracing him with both arms for long, derived the highest gratification.


आरोप्याङ्कमवघ्राय मूर्धन्यश्रुकलाम्बुभि: ।
आसिञ्चन् विकसद्वक्त्रमिदमाह युधिष्ठिर ॥२१॥
आरोप्य-अङ्कम्-अवघ्राय placing on the lap, smelling
मूर्धनि-अश्रु-कला-अम्बुभि: the head, by tears flowing water आसिञ्चन् विकसत्-वक्त्रम्- bathing, to the blooming faced इदम्-आह युधिष्ठिर this said, O Yudhisthira! O Yudhisthira! placing the boy on the lap, smelling his head, bathing it with the waters of flowing tears, to the blooming faced child, he said this,….


हिरण्यकशिपू: उवाच - Hiranyakashipu said - प्रह्लादानूच्यतां तात स्वधीतं किञ्चिदुत्तमम् ।
कालेनैतावताऽऽयुष्मन् यदशिक्षद् गुरोर्भवान् ॥२२॥
प्रह्लाद-अनूच्यताम् तात Prahlaada! do say, O Child!
स्व-धीतम् किञ्चित्-उत्तमम् yourself studied something very good कालेन-एतावता-आयुष्मन् from time all this, O long-lived one! यत्-अशिक्षत् गुरो:भवान् that which taught the teachers to you Prahlaada! O Child! Long-lived One! Do say something very good from what you have studied all this time, that the teachers have taught you.


प्रह्लाद उवाच - Prahlaada said - श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥२३॥
श्रवणम् कीर्तनम् विष्णो: hearing, chanting (names) of Vishnu,
स्मरणम् पाद-सेवनम् remembering Him, (His) feet service अर्चनम् वन्दनम् दास्यम् worship, salutations, surrendering to Him, सख्यम्-आत्म-निवेदनम् friendship, self offering Hearing and chanting the names of Vishnu, remembering Him, doing service at His feet, worshipping Him, offering salutations, surrendering to Him, extending friendship to Him, and offering one-self to Him….


इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा ।
क्रियते भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ॥२४॥
इति पुंसा-अर्पिता विष्णौ this by a man is dedicated to Vishnu,
भक्ति:-चेत्-नव-लक्षणा devotion, if of nine features क्रियते भगवति-अद्धा is done to Lord directly तत्-मन्ये-अधीतम्-उत्तमम् that I consider learning highest If devotion with its nine features is dedicated to Lord Vishnu by a man, directly, that, I consider to be the highest learning.


निशम्यैतत्सुतवचो हिरण्यकशिपुस्तदा ।
गुरुपुत्रमुवाचेदं रुषा प्रस्फुरिताधर: ॥२५॥
निशम्य-एतत्-सुत-वच: hearing this, son's words
हिरण्यकशिपु:-तदा Hiranyakashipu then गुरु-पुत्रम्-उवाच-इदम् to the preceptor's son said this रुषा प्रस्फुरित-अधर: enraged, with quivering lips Hiranyakashipu was enraged, when he heard these words of his son, and spoke to the son of the preceptor with quivering lips, thus,….


ब्रह्मबन्धो किमेतत्ते विपक्षं श्रयतासता ।
असारं ग्राहितो बालो मामनादृत्य दुर्मते ॥२६॥
ब्रह्मबन्धो किम्-एत्-ते 'O vile Braahmana! what is this,
विपक्षम् श्रयता-असता by you is supported the enemy असारम् ग्राहित: बाल: nonsense is taught the child माम्-अनादृत्य दुर्मते me disregarding, wicked one' "O vile Braahmana! What is this? O wicked One! disregarding me, you have supported the enemy, and the child has been taught nonsense by you.'


सन्ति ह्यसाधवो लोके दुर्मैत्राश्छद्मवेषिण: ।
तेषामुदेत्यघं काले रोग: पातकिनामिव ॥२७॥
सन्ति हि-असाधव: लोके there are indeed impious, in the world,
दुर्मैत्रा:-छद्म-वेषिण: vicious friends, in a deceptive garb तेषाम्-उदेति-अघम् काले theirs is disclosed sin, in time, रोग: पातकिनाम्-इव malady of the sinful like In this world, there are, indeed, vicious friends in a deceptive garb. Their sin is disclosed in time like the malady of the sinful.


गुरुपुत्र-उवाच - The preceptor's son said - नमत्प्रणीतं न परप्रणीतं सुतो वदत्येष तवेन्द्रशत्रो ।
नैसर्गिकीयं मतिरस्य राजन् नियच्छ मन्युं कददा: स्म मा न: ॥२८॥
न-मत्-प्रणीतम् not by me taught
न पर-प्रणीतम् not by any other taught सुत: वदति-एष: the son speaks this तव-इन्द्रशत्रो your, O Enemy of Indra! नैसर्गिकीयम् मति:-अस्य natural opinion (this is) his राजन् नियच्छ मन्युम् O King! Give up anger कददा: स्म मा न: blame do not us O Enemy of Indra! This, what your son speaks, is neither taught by me, nor by anyone else, it is his own natural opinion. O King! Give up anger, and do not blame us.


नारद उवाच - Naarada said - गुरुणैवं प्रतिप्रोक्तो भूय आहासुर: सुतम् ।
न चेद्गुरुमुखीयं ते कुतोऽभद्रासती मति: ॥२९॥
गुरुणा-एवम् प्रतिप्रोक्त: by the preceptor, thus replied,
भूय आह-असुर: सुतम् again said the demon to the son न चेत्-गुरु-मुखीयम् if not from the preceptor's mouth ते कुत:-अभद्र-असती मति: your from where, O uncultured One! This vicious idea In this manner, replied by the preceptor, the demon again said to his son, 'O Inauspicious one! If this teaching is not from the mouth of the preceptor, from where did you get this vicious idea?'


प्रह्लाद उवाच - Prahlaada said - मतिर्न कृष्णे परत: स्वतो वा मिथोऽभिपद्येत गृहव्रतानाम् ।
अदान्तगोभिर्विशतां तमिस्रं पुन: पुनश्चर्वितचर्वणानाम् ॥३०॥
मति:-न कृष्णे परत: स्वत: वा mind not in Krishna, by others by self or
मिथ:-अभिपद्येत गृह-व्रतानाम् by each other's (company), in household devoted अदान्त-गोभि:-विशताम् तमिस्रम् with uncontrolled senses, entering the dark abyss (of hell) पुन: पुन:-चर्वित-चर्वणानाम् again and again, the chewed chew 'The minds of those who are devoted to the household, and whose senses are not controlled, are not attached to Krishna, by themselves, or by others or by mutual company. They keep enjoying the pleasures of the material world like chewing what has been chewed, and again and again keep falling in the dark abyss of hell.'


न ते विदु: स्वार्थगतिं हि विष्णुं दुराशया ये बहिरर्थमानिन: ।
अन्धा यथान्धैरुपनीयमाना वाचीशतन्त्यामुरुदाम्नि बद्धा: ॥३१॥
न ते विदु: स्वार्थ-गतिम् not they know ones goal
हि विष्णुम् दुराशया: ये indeed Vishnu, the foolish who बहि:-अर्थ-मानिन: the external objects regarding (their aims) अन्धा: यथा-अन्धै:-उपनीयमाना: blind like by the blind being led वाचीश-तन्त्याम्- by the Veda's Lord's many strings उरु-दाम्नि बद्धा: in the big rope are bound The foolish who regard the external objects as their aims in life, do not know that Vishnu indeed is ones sole goal. They, like the blind is led by another blind, are led by the Lord of the Vedas, tied to various strings to the Lord's big rope.


नैषां मतिस्तावदुरुक्रमाङ्घ्रिं स्पृशत्यनर्थापगमो यदर्थ: ।
महीयसां पादरजोऽभिषेकं निष्किञ्चनानां न वृणीत यावत् ॥३२॥
न-एषाम् मति:-तावत्- not of these (people's) mind, unless
उरुक्रम-अङ्घ्रिम् स्पृशति- Lord Vishnu's feet touches अनर्थ-अपगमो यत्-अर्थ: evils repelling, for which purpose महीयसाम् पाद-रज:-अभिषेकम् of the exalted souls' feet dust bathe, निष्किञ्चनानाम् न वृणीत यावत् who possess nothing, do not seek until The minds of these people do not yearn to touch the evil repelling feet of Lord Vishnu, until, for this purpose, they seek to bathe themselves in the sand of the feet of those exalted souls who claim nothing, as their own.


इत्युक्त्वोपरतं पुत्रं हिरण्यकशिपू रुषा ।
अन्धीकृतात्मा स्वोत्सङ्गान्निरस्यत महीतले ॥३३॥
इति-उक्त्वा-उपरतम् पुत्रम् this saying, having stopped the son
हिरण्यकशिपू रुषा Hiranyakashipu endangered अन्धीकृत-आत्मा स्व-उत्सङ्गात्- blinded at intellect, from own lap निरस्यत महीतले threw on the ground When the son had stopped after saying this, Hiranyakashipu was enraged, and with a blinded intellect threw his son on the ground from his lap.


आहामर्षरुषाविष्ट: कषायीभूतलोचन: ।
वध्यतामाश्वयं वध्यो नि:सारयत नैरृता: ॥३४॥
आह-आमर्ष-रुषा-आविष्ट: said, by unbearable wrath overcome
कषायी-भूत-लोचन: and copper like eyed वध्यताम्-आशु-अयम् वध्यो kill him immediately, he is worth being killed नि:सारयत नैरृता: throw him out, O demons! Overcome with unbearable wrath, and copper like eyes, he said, 'O Asuras, kill him immediately, he is worthy of being killed. Throw him out.'


अयं मे भ्रातृहा सोऽयं हित्वा स्वान् सुहृदोऽधम: ।
पितृव्यहन्तुर्य: पादौ विष्णोर्दासवदर्चति ॥३५॥
अयम् मे भ्रातृ-हा स:-अयम् this is my brother's killer, he this
हित्वा स्वान् सुहृद:-अधम: abandoning own kith and kin, the vile one पितृव्य-हन्तु:-य: uncle's killer who is, पादौ विष्णो:-दासवत्-अर्चति feet of Vishnu, servant like worships 'This is my brothers killer. It is he, the vile one, who abandoning his own kith and kin, worships the feet of Vishnu, who is his uncle's slayer.'


विष्णोर्वा साध्वसौ किं नु करिष्यत्यसमञ्जस: ।
सौहृदं दुस्त्यजं पित्रोरहाद्य: पञ्चहायन: ॥३६॥
विष्णो:-वा साधु-असौ किम् नु Vishnu's or good he what indeed
करिष्यति-असमञ्जस: will do, the ungrateful सौहृदम् दुस्त्यजम् पित्रो:- love un-renounceable of the parents, अहात्-य: पञ्च-हायन: shunned who, five years of age Indeed, of what good will he be to Vishnu? The ungrateful boy of five years, has shunned the unpronounceable love of his parents.


परोऽप्यपत्यं हितकृद्यथौषधं स्वदेहजोऽप्यामयवत्सुतोऽहित: ।
छिन्द्यात्तदङ्गं यदुतात्मनोऽहितं शेषं सुखं जीवति यद्विवर्जनात् ॥३७॥
पर:-अपि-अपत्यम् हित-कृत्- enemy's also son is benefit doing
यथा-औषधम् स्व-देहज:-अपि- like medicine, from (ones) own body born also आमय-वत्-सुत:-अहित: disease like, son is inimical छिन्द्यात्-तत्-अङ्गम् should sever that limb यत्-उत-आत्मन:-अहितम् which indeed is to self unbeneficial शेषम् सुखम् जीवति the rest in peace lives यत्-विवर्जनात् by whose removing Even an enemy's son is beneficial like medicine, whereas, a son begotten of ones own body is inimical like a disease. The limb which is unbeneficial to the body should be amputated, so that the rest of the body lives in peace, by removing it.


सर्वैरुपायैर्हन्तव्य: सम्भोजशयनासनै: ।
सुहृल्लिङ्गधर: शत्रुर्मुनेर्दुष्टमिवेन्द्रियम् ॥३८॥
सर्वै:-उपायै:-हन्तव्य: by all means should be killed
सम्भोज-शयन-आसनै: by food poisoning, when sleeping, or when sitting सुहृत्-लिङ्ग-धर: शत्रु:- friend like posing, enemy मुने:-दुष्टम्-इव-इन्द्रियम् of a hermit, corrupt like mind He should be killed by all means, by food poisoning, in sleep or when sitting. He is an enemy posing like a friend. Like the corrupt mind of an hermit.


नैरृतास्ते समादिष्टा भर्त्रा वै शूलपाणय: ।
तिग्मदंष्ट्राकरालास्यास्ताम्रश्मश्रुशिरोरुहा: ॥३९॥
नैरृता:-ते समादिष्टा: the demons those, ordered
भर्त्रा वै शूल-पाणय: by the master, indeed, spikes in hand तिग्म-दंष्ट्रा:-कराल-आस्या:- sharp teeth, fearsome faces, ताम्र-श्मश्रु-शिरोरुहा: coppery beards and hair Those demons who were commanded by their master, had spikes in their hands, sharp teeth, fearsome faces, and coppery beards and hair.


नदन्तो भैरवान्नादांश्छिन्धि भिन्धीति वादिन: ।
आसीनं चाहनन् शूलै: प्रह्लादं सर्वमर्मसु ॥४०॥
नदन्त: भैरवान्-नादान् shouting hideous screams,
छिन्धि भिन्धि-इति वादिन: tear, kill, this yelling आसीनम्-च-अहनन्-शूलै: sitting and struck with spears प्रह्लादम् सर्व-मर्मसु Prahlaada in all vital parts Shouting, hideously screaming, yelling, 'kill him, tear him,' they struck with spears in all his vital parts, Prahlaada, who was sitting.


परे ब्रह्मण्यनिर्देश्ये भगवत्यखिलात्मनि ।
युक्तात्मन्यफला आसन्नपुण्यस्येव सत्क्रिया: ॥४१॥
परे ब्रह्मणि-अनिर्देश्ये in Supreme Deity indefinable,
भगवति-अखिल-आत्मनि Lord, the Universal Soul युक्त-आत्मनि-अफला आसन्- enraptured soul, fruitless were अपुण्यस्य-इव सत्-क्रिया: of the sinful like commendable actions As Prahalaad's soul was enraptured in the Supreme Deity, The Universal Soul, the indefinable Lord, their blows were fruitless like the commendable actions of the sinful person.


प्रयासेऽपहते तस्मिन् दैत्येन्द्र: परिशङ्कित: ।
चकार तद्वधोपायान्निर्बन्धेन युधिष्ठिर ॥४२॥
प्रयासे-अपहते तस्मिन् in attempts foiled to kill him
दैत्येन्द्र: परिशङ्कित: the demon King, alarmed चकार तत्-वध:-उपायान्- made for his killing ways निर्बन्धेन युधिष्ठिर unrestricted, O Yudhisthira! O Yudhisthira! Seeing the efforts of killing Prahlaada being foiled, the demon king was alarmed and resorted to unrestricted ways of killing him.


दिग्गजैर्दन्दशूकैश्च अभिचारावपातनै: ।
मायाभि: संनिरोधैश्च गरदानैरभोजनै: ॥४३॥
दिग्गजै:-दन्दशूकै:-च by elephants guarding the quarters, by the serpents, and
अभिचार-अवपातनै: by evil spells, by hurling down from heights मायाभि: संनिरोधै:-च by conjuring tricks, by shutting up (in caves), गर-दानै:-अभोजनै: by poisoning, by starving, By crushing him by the elephants guarding the quarters, by the serpents, by evil spells, by hurling him down from heights, by conjuring tricks, by shutting him up in caves etc., by poisoning, by starving….


हिमवाय्वग्निसलिलै: पर्वताक्रमणैरपि ।
न शशाक यदा हन्तुमपापमसुर: सुतम् ।
चिन्तां दीर्घतमां प्राप्तस्तत्कर्तुं नाभ्यपद्यत ॥४४॥
हिम-वायु-अग्नि सलिलै: (exposing) to frost, winds, fire, water,
पर्वत-आक्रमणै:-अपि by rocks crushing also न शशाक यदा was not able when हन्तुम्-अपापम्-असुर: सुतम् to kill the sinless, of demon the son चिन्ताम् दीर्घतमाम् प्राप्त:- in anxiety deep was thrust, तत्-कर्तुम् न-अभ्यपद्यत that to accomplish did not think of When he was exposed to frost, winds, fire, floods, also crushed by rocks, even then the demon (Hiranyakashipu) was not able to kill his sinless son, he was thrust in deep anxiety and could not think of any other ways to kill him.


एष मे बह्वसाधूक्तो वधोपायाश्च निर्मिता: ।
तैस्तैर्द्रोहैरसद्धर्मैर्मुक्त: स्वेनैव तेजसा ॥४५॥
एष: मे बहु-असाधु-उक्त: he, by me many times badly spoken to
वध-उपाया:-च निर्मिता: to kill devices and employed तै:-तै:र्द्रोहै:-असत्-धर्मै:- by all those reproaches and wrong doings मुक्त: स्वेन-एव तेजसा escaped by his own glory 'I have spoken to him badly many times, and also employed devices to kill him. He has escaped those reproaches and those wrong doings by his own glory.'


वर्तमानोऽविदूरे वै बालोऽप्यजडधीरयम् ।
न विस्मरति मेऽनार्यं शुन:शेप इव प्रभु: ॥४६॥
वर्तमान:-अविदूरे वै standing close (to me), though
बाल:-अपि-अजड-धी:-अयम् a child only, undaunted in mind he न विस्मरति मे-अनार्यम् will not forget my wrongs शुन:शेप इव प्रभु: like Shunashepa, is powerful (capable) 'He is standing close to me, and though just a child, he is undaunted in the mind and will not forget my wrong doings, like Shunashepa, he is capable and powerful (to retaliate).'


अप्रमेयानुभावोऽयमकुतश्चिद्भयोऽमर: ।
नूनमेतद्विरोधेन मृत्युर्मे भविता न वा ॥४७॥
अप्रमेय-अनुभाव:-अयम्- of infinite glory, this
अकुतश्चित्-भय:-अमर: from no one fear, immortal नूनम्-एतत्-विरोधेन definitely to him hostility मृत्यु:-मे भविता न वा death my, will occur, not or This, he, is of infinite glory, fears none, is immortal. Definitely, by hostility towards him my death will occur or it may not occur.


इति तं चिन्तया किञ्चिन्म्लानश्रियमधोमुखम् ।
शण्डामर्कावौशनसौ विविक्त इति होचतु: ॥४८॥
इति तम् चिन्तया किञ्चित्- thus, him by anxiety, somewhat
म्लान-श्रियम्-अधोमुखम् dulled demeanour, faced downward शण्ड-अमर्कौ-औशनसौ Shanda and Amarka, Shukraachaarya's sons, विविक्ते इति ह-ऊचतु: in private, this said, it is said It is said that, seeing him thus, somewhat dulled of demeanour, face downward, the two sons of Shukraachaaryaa, Shanda and Amarka, in private said this,…..


जितं त्वयैकेन जगत्त्रयं भ्रुवोर्विजृम्भणत्रस्तसमस्तधिष्ण्यपम् ।
न तस्य चिन्त्यं तव नाथ चक्ष्महे न वै शिशूनां गुणदोषयो: पदम् ॥४९॥
जितम् त्वया-एकेन जगत्-त्रयम् is conquered by you alone the worlds three
भ्रुवो:-विजृम्भण-त्रस्त- the eyebrows' play terrorized समस्त-धिष्ण्यपम् all the directions' guardians न तस्य चिन्त्यम् not his worry should be तव नाथ चक्ष्महे Yours, O Master! As we see न वै शिशूनाम् not surely the children's' गुण-दोषयो: पदम् good and bad is to be stated 'O Master! All the three worlds are conquered by you single handedly. The guardians of all the quarters are terrorized by the play of your eyebrows. As we see it, there is nothing for you to worry about, and surely the good and bad behaviour of the children should not be given much thought.'


इमं तु पाशैर्वरुणस्य बद्ध्वा निधेहि भीतो न पलायते यथा ।
बुद्धिश्च पुंसो वयसाऽऽर्यसेवया यावद् गुरुर्भार्गव आगमिष्यति ॥५०॥
इमम् तु पाशै:-वरुणस्य him surely, by cords of Varuna,
बद्ध्वा निधेहि भीत: tied, keep, afraid न पलायते यथा may not abscond, so that बुद्धि:-च पुंस: वयसा- reason and of a person, with age, आर्य-सेवया यावद् by nobleman's service (returns), until गुरु:-भार्गव: आगमिष्यति the preceptor Shukraachaaryaa comes 'Till the preceptor Shukraachaaryaa comes, surely, keep him tied with the cords of Varuna, so that he may not abscond out of fear. The reasoning of a person returns with age, and by the service of the noble people.'


तथेति गुरुपुत्रोक्तमनुज्ञायेदमब्रवीत् ।
धर्मा ह्यस्योपदेष्टव्या राज्ञां ये गृहमेधिनाम् ॥५१॥
तथा-इति गुरु-पुत्र-उक्तम्- 'so be it', by the preceptor's sons said
अनुज्ञाय-इदम्-अब्रवीत् agreeing to, this said, धर्मा: हि-अस्य-उपदेष्टव्या: 'the duties alone to him, should be taught राज्ञाम् ये गृह-मेधिनाम् of the kings, who are house holders' Agreeing to what the sons of the preceptors said, he said, 'So be it. In fact he should be taught the duties of the kings who are householders.'


धर्ममर्थं च कामं च नितरां चानुपूर्वश: ।
प्रह्लादायोचतू राजन् प्रश्रितावनताय च ॥५२॥
धर्मम्-अर्थम् च कामम् च Dharma, Artha, and Kaama,
नितराम् च-अनुपूर्वश: very well and one after the other प्रह्लादाय-ऊचतु: राजन् to Prahlaada taught, O King! प्रश्रित-अवनताय च to the meek and modest O King! They very well taught to the meek and modest Prahlaada, Dharma, the right conduct, Artha, the ways of earning wealth, and Kaama, the right way of enjoying sense pleasure.


यथा त्रिवर्गं गुरुभिरात्मने उपशिक्षितम् ।
न साधु मेने तच्छिक्षां द्वन्द्वारामोपवर्णिताम् ॥५३॥
यथा त्रिवर्ग: गुरुभि:-आत्मने as the three pursuits, by the teachers for himself
उपशिक्षित: न साधु मेने was taught, did not well approve of तत्-शिक्षा द्वन्द्व- that lesson, pleasures of dualities, आराम-उपवर्णिताम् attachment and aversion, and senses as described Even though the three objects of human pursuit were well taught, he did not approve of the lessons which were about dualities, attachment, aversion and sense pleasures.


यदाऽऽचार्य: परावृत्तो गृहमेधीयकर्मसु ।
वयस्यैर्बालकैस्तत्र सोपहूत: कृतक्षणै: ॥५४॥
यदा-आचार्य: परावृत्त: when the preceptor was engaged
गृह-मेधीय-कर्मसु in household duties वयस्यै:-बालकै:-तत्र by of the same age children, there स-उपहूत: कृतक्षणै: he was called, finding an opportunity There, when the preceptor was engaged in house hold duties, he was called by the children of his own age, as they found an opportunity.


अथ तान् श्लक्ष्णयावाचा प्रत्याहूय महाबुध: ।
उवाच विद्वांस्तन्निष्ठां कृपया प्रहसन्निव ॥५५॥
अथ तान् श्लक्ष्णया-वाचा then, to them, with sweet words
प्रत्याहूय महाबुध: answering, the very wise उवाच विद्वान्-तत्-निष्ठाम् said the well knowing, their devotion, कृपया प्रहसन्-इव kindly, smiling as if Then, the very wise Prahlaada, knowing their devotion, with sweet words, kindly and as if smiling answered them,….


ते तु तद्गौरवात्सर्वे त्यक्तक्रीडापरिच्छदा: ।
बाला न दूषितधियो द्वन्द्वारामेरितेहितै: ॥५६॥
ते तु तत्-गौरवात्-सर्वे they of course, for his respect, all of them
त्यक्त-क्रीडा-परिच्छदा: abandoned play things बाला न-दूषित-धिय: the children with un-vitiated minds द्वन्द्व-आराम-इरित-इहितै: by the dualities and sense pleasures actions prompted They all, of course, for having respect for him, abandoned the play things, as their minds were not yet vitiated by the prompting of the actions of those who believe in dualities and sense pleasures.


पर्युपासत राजेन्द्र तन्न्यस्तहृदयेक्षणा: ।
तानाह करुणो मैत्रो महाभागवतोऽसुर: ॥५७॥
पर्युपासत राजेन्द्र sat surrounding (him), O King!
तत्-न्यस्त-हृदय-ईक्षणा: in him fixed heart and eyes तान्-आह करुण: मैत्र: to them said in compassionate and friendly manner महा-भागवत:-असुर: the great devotee the demon, (Prahlaada) O King! They sat surrounding him, with their hearts and eyes fixed on him. The demon Prahlaada, a great devotee, said to them compassionately and in a friendly manner.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमस्कन्धे प्रह्लादानुचरिते पञ्चमोऽध्याय: ॥५॥ Thus ends the fifth discourse, forming part of the narrative of Prahlaada, in Book Seven of the great and glorious Bhaagavata-Puraana.