श्रीमद्भागवतमहापुराणम् सप्तम: स्कन्ध: सप्तम: अध्याय: नारद उवाच - Naarada said - एवं दैत्यसुतै: पृष्टो महाभागवतोऽसुर: ।
उवाच स्मयमानस्तान्स्मरन् मदनुभाषितम् ॥१॥
एवम् दैत्य-सुतै: पृष्ट: like this, by the Daityas' sons asked
महा-भागवत:-असुर: the great devotee, the Asura, (Prahlaada) उवाच स्मयमान:-तान्- said smilingly to them, स्मरन् मत्-अनुभाषितम् recalling my teaching 'Questioned, like this by the sons of the Daityas, the great devotee, the Asura, Prahlaada, smilingly said to them, recalling my teachings.


प्रह्लाद उवाच - Prahlaada said - पितरि प्रस्थितेऽस्माकं तपसे मन्दराचलम् ।
युद्धोद्यमं परं चक्रुर्विबुधा दानवान्प्रति ॥२॥
पितरि प्रस्थिते-अस्माकम् father, having left ours'
तपसे मन्दराचलम् to practice austerities, to Mandaraachala युद्ध-उद्यमम् परम् चक्रु:- military campaign great launched विबुधा: दानवान्-प्रति the gods the Daanava's against Our father having left for the Mandaraachala mountain, to practice austerities, the gods launched a great military campaign against the Daanavas.


पिपीलिकैरहिरिव दिष्ट्या लोकोपतापन: ।
पापेन पापोऽभक्षीतिवादिनो वासवादय: ॥३॥
पिपीलिकै:-अहि:-इव by the (white) ants, serpents like
दिष्ट्या लोक-उपतापन: fortunately, the worlds' tormentor पापेन पाप:-अभक्षि-इति by sin the sin eaten up, thus वादिन: वासव-आदय: saying Indra and others 'Fortunately, the tormentors of the world is eaten up by the white ants, just as serpents by red ants, as though the scourge is eaten up by sin,' thus Indra and others were saying.


तेषामतिबलोद्योगं निशम्यासुरयूथपा: ।
वध्यमाना: सुरैर्भीता दुद्रुवु: सर्वतोदिशम् ॥४॥
तेषाम्-अति-बल-उद्योगम् their very much mighty undertaking
निशम्य-असुर-यूथपा: hearing, the Asura generals वध्यमाना: सुरै:-भीता: being struck, by the gods terrorized, दुद्रुवु: सर्वत:-दिशम् fled in all directions Hearing of their very much mighty undertaking, and the Asura generals being struck by them, they were terrorized by the gods and fled in all directions.


कलत्रपुत्रमित्राप्तान्गृहान्पशुपरिच्छदान् ।
नावेक्षमाणास्त्वरिता: सर्वे प्राणपरीप्सव: ॥५॥
कलत्र-पुत्र-मित्र-आप्तान्- wife, son, friend, preceptor,
गृहान्-पशु-परिच्छदान् houses, animals, household goods न-अवेक्षमाणा:-त्वरिता: not caring for, in haste सर्वे प्राण-परीप्सव: all life to save eager They did not care for their wives, sons, friends, preceptors, houses animals, or household good, in the eagerness to save their own lives.


व्यलुम्पन् राजशिबिरममरा जयकाङ्क्षिण: ।
इन्द्रस्तु राजमहिषीं मातरं मम चाग्रहीत् ॥६॥
व्यलुम्पन् राज-शिबिरम्- looted, the king's residence
अमरा: जय-काङ्क्षिण: the gods desirous of victory इन्द्र:-तु राज-महिषीम् Indra, indeed, the royal queen मातरम् मम च-अग्रहीत् mother mine and captivated The gods, desirous of victory, looted the residence of the king, and even Indra captivated the royal queen, my mother.


नीयमानां भयोद्विग्नां रुदतीं कुररीमिव ।
यदृच्छयाऽऽगतस्तत्र देवर्षिर्ददृशे पथि ॥७॥
नीयमानाम् भय-उद्विग्नाम् being taken away, with fear anxious
रुदतीम् कुररीम्-इव crying like a female osprey यदृच्छया-आगत:-तत्र at will, coming there देवर्षि:-ददृशे पथि the celestial sage (Naarada) saw on the way The celestial sage, Naarada, who had come there at will, saw her being taken away, anxious with fear and crying like a female osprey.


प्राह मैनां सुरपते नेतुमर्हस्यनागसम् ।
मुञ्च मुञ्च महाभाग सतीं परपरिग्रहम् ॥८॥
प्राह मा-एनाम् सुरपते said, 'do not her, O Gods' King!
नेतुम्-अर्हसि-अनागसम् to take are worthy, the innocent मुञ्च मुञ्च महाभाग Leave, Leave, O Blessed one सतीम् पर-परिग्रहम् the noble another's wedded wife He said, 'O gods' King! It is not worthy of you, you should not take her, the innocent lady. O Blessed One leave her, leave her, the another's wedded wife.'


इन्द्र उवाच - Indra said - आस्तेऽस्या जठरे वीर्यमविषह्यं सुरद्विष: ।
आस्यतां यावत्प्रसवं मोक्ष्येऽर्थपदवीं गत: ॥९॥
आस्ते-अस्या: जठरे वीर्यम्- there is in her womb, the seed
अविषह्यम् सुर-द्विष: very powerful, of the gods' enemy (Hiranyakashipu) आस्यताम् यावत्-प्रसवम् (she) may stay till delivery मोक्ष्ये-अर्थ-पदवीम् गत: will release (her), my purpose is achieved when In her womb is the powerful seed of the gods' enemy. She may stay with me till her delivery. I will release her after my purpose is achieved.


नारद उवाच - Naarada said - अयं निष्किल्विष: साक्षान्महाभागवतो महान् ।
त्वया न प्राप्स्यते संस्थामनन्तानुचरो बली ॥१०॥
अयम् निष्किल्विष: साक्षात्- this (embryo) is sinless, himself
महा-भागवतो महान् a great devotee, and very noble त्वया न प्राप्स्यते संस्थाम्- by you will not get to kill (him) अनन्त-अनुचर: बली of Lord Vishnu's servant mighty This embryo is absolutely sinless, a great devotee of the Lord and very eminent by his own qualities. You will not get to kill him, he being a mighty servant of Lord Vishnu.


इत्युक्तस्तां विहायेन्द्रो देवर्षेर्मानयन्वच: ।
अनन्तप्रियभक्त्यैनां परिक्रम्य दिवं ययौ ॥११॥
इति-उक्त:-ताम् विहाय- so being told, her leaving
इन्द्र: देवर्षे:-मानयन्-वच: Indra, the celestial sages respecting the words अनन्त-प्रिय-भक्त्या-एनाम् Lord's beloved, with devotion her परिक्रम्य दिवम् ययौ going round, to heaven went Indra, on being told that, and respecting the words of the celestial sage, left her, and going round the eternal Lord's beloved (me) went away to the heaven.


ततो नो मातरमृषि: समानीय निजाश्रमम् ।
आश्वास्येहोष्यतां वत्से यावत् ते भर्तुरागम: ॥१२॥
तत: न: मातरम्-ऋषि: then our mother, the sage
समानीय निज-आश्रमम् with honour took to own hermitage आश्वास्य-इह-उष्यताम् वत्से comforting, here stay, 'O daughter यावत् ते भर्तु:-आगम: till your husband's return' Then, the sage with honour, took our mother to his own hermitage and comforting her said, ' O Dear daughter! Stay here until your husband returns.'


तथेत्यवात्सीद् देवर्षेरन्ति साप्यकुतोभया ।
यावद् दैत्यपतिर्घोरात् तपसो न न्यवर्तत ॥१३॥
तथा-इति-अवात्सीत् 'So be it,' lived
देवर्षे:-अन्ति the celestial sage's near सा-अपि-अकुतोभया she also, without fear यावद् दैत्य-पति:- until the Demon ruler घोरात् तपस: from severe austerities न न्यवर्तत did not return She also, 'So be it,' saying, lived near the celestial sage devoid of all fear, till the ruler of the Daityas, did not return from severe austerities.


ऋषि पर्यचरत् तत्र भक्त्या परमया सती ।
अन्तर्वत्नी स्वगर्भस्य क्षेमायेच्छाप्रसूतये ॥१४॥
ऋषि पर्यचरत् तत्र the sage waited upon, there
भक्त्या परमया सती with devotion, supreme, the virtuous lady अन्तर्वत्नी स्व-गर्भस्य pregnant, for her embryo क्षेमाय-इच्छा-प्रसूतये well-being and desired delivery The virtuous pregnant lady waited upon the sage Naarada with supreme devotion, for the well-being of her embryo and for the desired time of delivery.


ऋषि: कारुणिकस्तस्या: प्रादादुभयमीश्वर: ।
धर्मस्य तत्त्वं ज्ञानं च मामप्युद्दिश्य निर्मलम् ॥१५॥
ऋषि: कारुणिक:-तस्या: the sage compassionate, to her
प्रादात्-उभयम्-ईश्वर: gave both, the all capable धर्मस्य तत्त्वम् ज्ञानम् च the religion's essence and wisdom माम्-अपि-उद्दिश्य निर्मलम् me also considering, pure The compassionate, all capable sage, keeping me in mind, gave to her, both, the essence of religion, (devotion to The Lord) and the pure wisdom of the distinction between the Self and non-self.


तत्तु कालस्य दीर्घत्वात् स्त्रीत्वान्मातुस्तिरोदधे ।
ऋषिणानुगृहीतं मां नाधुनाप्यजहात् स्मृति: ॥१६॥
तत्-तु कालस्य दीर्घत्वात् that also, for the time being long
स्त्रीत्वात्-मातु:-तिरोदधे and because of womanhood, mother forgot ऋषिणा-अनुगृहीतम् माम् by the sage's grace, my न-अधुना-अपि-अजहात् स्मृति: not now even, is lost memory That, knowledge indeed, for the passing of a long time, and for womanly nature, is forgotten by my mother. But, by the sage's grace, to me, even now, the memory is not lost.


भवतामपि भूयान्मे यदि श्रद्दधते वच: ।
वैशारदी धी: श्रद्धात: स्त्रीबालानां च मे यथा ॥१७॥
भवताम्-अपि भूयात्-मे to you all too, may be, my
यदि श्रद्दधते वच: if believe in words वैशारदी धी: श्रद्धात: proficient sense, by faith स्त्री-बालानाम् च मे यथा to women and children, may come, and to me as The proficient sense may come to you all too if you believe my words, it may also come to women and children by due faith, as it has come to me.


जन्माद्या: षडिमे भावा दृष्टा देहस्य नात्मन: ।
फलानामिव वृक्षस्य कालेनेश्वरमूर्तिना ॥१८॥
जन्म-आद्या: षड्-इमे भावा: birth and other, six these conditions
दृष्टा देहस्य न-आत्मन: are seen, in the body, not in the soul फलानाम्-इव वृक्षस्य like fruits of the tree कालेन-ईश्वर-मूर्तिना by time in God's form Through the transcendent nature of Time, birth and the other six conditions are of the body only, till it is connected with the soul, not of the soul, just as in the fruits, till they are connected with the trees.


आत्मा नित्योऽव्यय: शुद्ध एक: क्षेत्रज्ञ आश्रय: ।
अविक्रिय: स्वदृग् हेतुर्व्यापकोऽसङ्ग्यनावृत: ॥१९॥
आत्मा नित्य:-अव्यय: शुद्ध: soul is eternal, not decaying, pure,
एक: क्षेत्रज्ञ आश्रय: one, the knower, the base, अविक्रिय: स्वदृग् हेतु:- changeless, self-seeing, the cause, व्यापक:-असङ्गी-अनावृत: all pervading, unattached, without the sheath The Spirit, or soul, is eternal, non-decaying, pure, singular, the knower, the base, changeless, self-seeing, the cause, all pervading, unattached and without Maayaa's sheath.


एतैर्द्वादशभिर्विद्वानात्मनो लक्षणै: परै: ।
अहं ममेत्यसद्भावं देहादौ मोहजं त्यजेत् ॥२०॥
एतै:-द्वादशभि:-विद्वान्- by these twelve, the wise,
आत्मन: लक्षणै: परै: of the self, characteristics transcendent अहम् मम-इति-असत्-भावम् me, mine etc., wrong notions देह-आदौ मोह-जम् त्यजेत् of body and others, ignorance generating, should give up Considering these twelve transcendental qualities of the self, the wise should give up the ignorance generated wrong notion of me and mine, pertaining to the body and others connected with the body.


स्वर्णं यथा ग्रावसु हेमकार: क्षेत्रेषु योगैस्तदभिज्ञ आप्नुयात् ।
क्षेत्रेषु देहेषु तथाऽऽत्मयोगैरध्यात्मविद् ब्रह्मगतिं लभेत ॥२१॥
स्वर्णम् यथा gold just as
ग्रावसु हेमकार: in the ores, the goldsmith क्षेत्रेषु योगै:- in the mines by the processes तत्-अभिज्ञ आप्नुयात् that knowing, may find क्षेत्रेषु-देहेषु तथा- in the fields of the bodies, like that आत्म-योगै:- by the self processing अध्यात्म-वित् the science of Spirit the knower ब्रह्म-गतिम् लभेत the nature of the Brahman finds Just as the goldsmith, with the knowledge of the processes, finds gold in the ore, in the gold mines, just like that, the knowers of the science of the spirit through the various self processing's of the diverse fields of the different bodies, ascertains the true nature of Brahman.


अष्टौ प्रकृतय: प्रोक्तास्त्रय एव हि तद्गुणा: ।
विकारा: षोडशाचार्यै: पुमानेक: समन्वयात् ॥२२॥
अष्टौ प्रकृतय: प्रोक्ता:- the eight causes, are said to be,
त्रय: एव हि तत्-गुणा: three only, indeed its Gunas, विकारा: षोडश-आचार्यै: modifications sixteen, by the teachers पुमान्-एक: समन्वयात् the Spirit one, because of connection with all According to the teachers, the causes are said to be eight, Prakriti, Mahat-tatva, the ego and the five subtle elements. The three modes are of Prakriti, Sattva, Rajas and Tamas. The modifications of these are sixteen, the five senses of perception, the five senses of action, the five gross elements and the mind. The Spirit is only one, having connection with all these.


देहस्तु सर्वसंघातो जगत् तस्थुरिति द्विधा ।
अत्रैव मृग्य: पुरुषो नेति नेतीत्यतत् त्यजन् ॥२३॥
देहस्तु सर्व-संघात: the body is all inclusive
जगत् तस्थु:-इति द्विधा the mobile, immobile, like this of two kinds अत्र-एव मृग्य: पुरुष: here only should be searched, The Person (soul) नेति नेति-इति-अतत्-त्यजन् not this, not this, like this, not that, discarding The body includes all these, which is of two kinds, mobile and immobile. Here only, The Primary Person, (the soul) should be searched for, by discarding everything, as not this, not this, and not that.


अन्वयव्यतिरेकेण विवेकेनोशताऽऽत्मना ।
सर्गस्थानसमाम्नायैर्विमृशद्भिरसत्वरै: ॥२४॥
अन्वय-व्यतिरेकेण by deriving (its all-pervasiveness) and exclusiveness
विवेकेन-उशता-आत्मना by reasoning, by pure mind सर्ग-स्थान-समाम्नायै:- the creation, existence, and dissolution विमृशद्भि:-असत्वरै: reflecting, without haste One should, without haste, by reasoning, derive by a pure mind, and reflect, on the all-pervasiveness and exclusiveness, of the creation, existence, and dissolution.


बुद्धेर्जागरणं स्वप्न: सुषुप्तिरिति वृत्तय: ।
ता येनैवानुभूयन्ते सोऽध्यक्ष: पुरुष: पर: ॥२५॥
बुद्धे:-जागरणम् स्वप्न: of the intellect wakefulness, dream,
सुषुप्ति:-इति वृत्तय: and deep sleep, these are functions ता: येन-एव-अनुभूयन्ते these by whom alone are experienced स:-अध्यक्ष: पुरुष: पर: He is the witness, The Person Primary The intellect has three functions, wakefulness, dream and deep sleep. These are experienced by Him, the witness, The Primary Person.


एभिस्त्रिवर्णै: पर्यस्तैर्बुद्धिभेदै: क्रियोद्भवै: ।
स्वरूपमात्मनो बुद्ध्येद् गन्धैर्वायुमिवान्वयात् ॥२६॥
एभि:-त्रिवर्णै: पर्यस्तै:- by these three modifications
बुद्धि-भेदै: क्रिया-उद्भवै: changes of the intellect, by actions generated स्वरूपम्-आत्मन: बुद्ध्येत् the nature of the self should understand गन्धै:-वायुम्-इव-अन्वयात् by odours the air like differentiating By these three modifications, the changes of the intellect, generated by the actions, one should understand the real nature of the self, the basis of the intellect, just as differentiating the odours, one can ascertain the nature of the air, the basis of the odour..


एतद्द्वारो हि संसारो गुणकर्मनिबन्धन: ।
अज्ञानमूलोऽपार्थोऽपि पुंस: स्वप्न इवेष्यते ॥२७॥
एतत्-द्वार: हि संसार: by this (intellect) only, the world
गुण-कर्म-निबन्धन: by the gunas and the actions propelled अज्ञान-मूल:-अपार्थ:-अपि in ignorance rooted and so unreal even पुंस: स्वप्न इव-इष्यते to the people dream like is postulated By this intellect only, this universe, which is propelled by the three Gunas and by the results of the actions, though rooted in ignorance, and so unreal, is postulated by the people as dream.


तस्माद्भवद्भि: कर्तव्यं कर्मणां त्रिगुणात्मनाम् ।
बीजनिर्हरणं योग: प्रवाहोपरमो धिय: ॥२८॥
तस्मात्-भवद्भि: कर्तव्यम् therefore, by you people should be done
कर्मणाम् त्रिगुण-आत्मनाम् the actions with the three Gunas prompted वीज-निर्हरणम् योग: the seed burnt the yoga, प्रवाह: उपरम: धिय: the flow stops of the intellect Therefore, you all must do such so that the seed in the form of the actions prompted by the Gunas are burnt. Yoga is that by which the flow of that intellect is stopped.


तत्रोपायसहस्राणामयं भगवतोदित: ।
यदीश्वरे भगवति यथा यैरञ्जसा रति: ॥२९॥
तत्र-उपाय-सहस्राणाम्- there, of the devices thousands
अयम् भगवता-उदित: this by The Lord is recommended यत्-ईश्वरे भगवति that in the Almighty Lord यथा यै:-अञ्जसा रति: so that by which, soon (develops) love For this, of the thousands of devices, this is recommended by The Lord, by which love develops soon for The Almighty Lord.


गुरुशुश्रुषया भक्त्या सर्वलब्धार्पणेन च ।
सङ्गेन साधुभक्तानामीश्वराराधनेन च ॥३०॥
गुरु-शुश्रुषया भक्त्या by to the preceptor, service with devotion,
सर्व-लब्ध-अर्पणेन च all that is got, offering and सङ्गेन साधु-भक्तानाम्- by company of the virtuous devotees ईश्वर-आराधनेन च by Lord's worship and It is by the service with devotion, to the preceptor and by offering to him all that is got by one, by the company of the pious devotees and by the worship of The Lord.


श्रद्धया तत्कथायां च कीर्तनैर्गुणकर्मणाम् ।
तत्पदाम्बुरुहध्यानात् तल्लिङ्गेक्षार्हणादिभि: ॥३१॥
श्रद्धया तत्-कथायाम् by having reverence for His stories
च कीर्तनै:-गुण-कर्मणाम् and by repeated singing of His virtues and exploits तत्-पद-अम्बुरुह-ध्यानात् His feet lotus, by meditating on तत्-लिङ्ग-ईक्षा-अर्हण-आदिभि: His images seeing, worshipping etc., By having reverence for His stories and by repeatedly singing of His virtues and exploits, by contemplating on His lotus feet, and by the sight and worship of His images.


हरि: सर्वेषु भूतेषु भगवानास्त ईश्वर: ।
इति भूतानि मनसा कामैस्तै: साधु मानयेत् ॥३२॥
हरि: सर्वेषु भूतेषु Shree Hari, in all beings
भगवान्-आस्ते ईश्वर: The Lord is present Almighty इति भूतानि मनसा so, the beings' with due respect कामै:-तै: साधु मानयेत् desires theirs well gratify Knowing that The All mighty Lord Shree Hari is present in all the beings, one should respect their desires and gratify them well.


एवं निर्जितषड्वर्गै: क्रियते भक्तिरीश्वरे ।
वासुदेवे भगवति यया संलभते रतिम् ॥३३॥
एवम् निर्जित-षड्-वर्गै: thus, by them who have subdued the six senses,
क्रियते भक्ति:-ईश्वरे is practiced devotion in The Almighty वासुदेवे भगवति In The Lord Vaasudeva, यया संलभते रतिम् by which, is gained love In this manner, by them who have subdued their six senses, including the mind, and who practice devotion to The Almighty, love towards Lord Vaasudeva is gained.


निशम्य कर्माणि गुणानतुल्यान् वीर्याणि लीलातनुभि: कृतानि ।
यदातिहर्षोत्पुलकाश्रुगद्गदं प्रोत्कण्ठ उद्गायति रौति नृत्यति ॥३४॥
निशम्य कर्माणि hearing of heroic deeds
गुणान्-अतुल्यान् वीर्याणि and virtues incomparable achievements लीला-तनुभि: कृतानि by sporting forms accomplished यदा-अति-हर्ष-उत्पुलक- when due to excessive delight, hair standing on end अश्रु-गद्-गदम् प्रोत्कण्ठ tear choked, open throat उद्गायति रौति नृत्यति sings, cries, dances By hearing of the heroic deeds, of incomparable virtues, of the achievements accomplished in various incarnations, when due to excessive delight, his hair stands on end, and with tear choked throat, he sings with an open throat, cries, dances…


यदा ग्रहग्रस्त इव क्वचिद् हसत्याक्रन्दते ध्यायति वन्दते जनम् ।
मुहु: श्वसन्वक्ति हरे जगत्पते नारायणेत्यात्ममतिर्गतत्रप: ॥३५॥
यदा ग्रह-ग्रस्त इव when, evil spirit possessed like
क्वचिद् हसति-आक्रन्दते sometimes laughs, cries, ध्यायति वन्दते जनम् meditates, greets people मुहु: श्वसन्-वक्ति again and again breathing deep calls हरे जगत्पते नारायण- O Hari! O Lord of the universe! O Naaraayana! इति-आत्म-मति:-गतत्रप: Thus, in self revelling, without shame When, like one possessed by an evil spirit, he sometimes laughs, sometimes cries, meditates, greets people, and again and sighs and calls out, 'O Hari!, O Lord of the universe, O Naaraayana!', thus, and without shame revels in himself.


तदा पुमान्मुक्तसमस्तबन्धनस्तद्भावभावानुकृताशयाकृति: ।
निर्दग्धबीजानुशयो महीयसा भक्तिप्रयोगेण समेत्यधोक्षजम् ॥३६॥
तदा पुमान्-मुक्त then the person, free of
समस्त-बन्धन:-तत्-भाव- all bondages, His thoughts भावानुकृत-आशय-आकृति: and ways following, mind in His form निर्दग्ध-बीज-अनुशय: burning the seed of desires महीयसा भक्ति-प्रयोगेण by the great devotion device समेति-अधोक्षजम् attains to Lord Vishnu Then, the person free of all bondages, following His thoughts and deeds in the mind and His form contemplating on, burns the seeds of desires and by the great device of devotion, attains to Lord Vishnu.


अधोक्षजालम्भमिहाशुभात्मन: शरीरिण: संसृतिचक्रशातनम् ।
तद् ब्रह्म निर्वाणसुखं विदुर्बुधास्ततो भजध्वं हृदये हृदीश्वरम् ॥३७॥
अधोक्षज-आलम्भम्-इह- with Lord Vishnu, (mental) communion, here
अशुभ-आत्मन: शरीरिण: for the impure minded embodied (souls) संसृति-चक्र-शातनम् of birth and death cycle puts an end तद् ब्रह्म निर्वाण-सुखम् that is in Brahma absorption bliss विदु:-बुधा:-तत: know the wise, so that, भजध्वम् हृदये हृद्-ईश्वरम् do worship, in the heart, the heart's Lord The wise know that, here, for the impure minded embodied souls, the mental communion with Lord Vishnu, puts an end to the cycle of birth and death and which is known as the bliss, of the being absorbed into Brahman. So, then, worship in your heart the Lord of the heart.


कोऽतिप्रयासोऽसुरबालका हरेरुपासने स्वे हृदि छिद्रवत् सत: ।
स्वस्यात्मन: सख्युरशेषदेहिनां सामान्यत: किं विषयोपपादनै: ॥३८॥
क:-अति-प्रयास:- what is great effort
असुर-बालका: हरे:-उपासने O Asura children! in Shree Hari's worship स्वे हृदि छिद्रवत् सत: in ones own heart space like present स्वस्य-आत्मन: सख्यु:- of ones own soul, of the friend, अशेष-देहिनाम् सामान्यत: of all the embodied souls is common किम् विषय-उपपादनै: what (use) sense objects acquisition O Asura children! What great effort is needed for the worship of Shree Hari, Who is present in our own hearts, as space and as our own souls' friend. Of what use is the acquisition of sense objects, which is the common trait of all embodied beings?


राय: कलत्रं पशव: सुतादयो गृहा मही कुञ्जरकोशभूतय: ।
सर्वेऽर्थकामा: क्षणभङ्गुरायुष: कुर्वन्ति मर्त्यस्य कियत् प्रियं चला: ॥३९॥
राय: कलत्रं पशव: riches, wife, animals,
सुत-आदय: गृहा मही sons and others, houses, land, कुञ्जर-कोश-भूतय: elephants, treasury and luxuries सर्वे-अर्थ-कामा: all kinds of wealth and enjoyments क्षण-भङ्गु:-आयुष: कुर्वन्ति are momentarily living, do to मर्त्यस्य कियत् प्रियम् चला: the mortals, what good, fleeting The riches, wife, animals, sons and others, houses, land, elephants, treasury and luxuries all kinds of wealth and enjoyments, are momentarily lived and fleeting. What good do they do to the mortals?


एवं हि लोका: क्रतुभि: कृता अमी क्षयिष्णव: सातिशया न निर्मला: ।
तस्माददृष्टश्रुतदूषणं परं भक्त्यैकयेशं भजतात्मलब्धये ॥४०॥
एवम् हि लोका: क्रतुभि: in this manner, the worlds, by sacrifices
कृता अमी क्षयिष्णव: earned, these are perishable सातिशया न निर्मला: the other excelling, and not pure तस्मात्-अदृष्ट-श्रुत-दूषणम् therefore, not seen, not heard of fault, परम् भक्त्या-एकया- The Supreme, with devotion absolute ईशम् भजत-आत्म-लब्धये The Lord worship, for Self-realization In this manner, even the ethereal worlds which are earned by sacrifices etc., are perishable and one excels the other, and are not pure. Therefore, for Self-realization, worship The Supreme Lord, with absolute devotion, in Whom no fault is seen or heard of.


यदध्यर्थ्येह कर्माणि विद्वन्मान्यसकृन्नर: ।
करोत्यतो विपर्यासममोघं विन्दते फलम् ॥४१॥
यत्-अध्यर्थ्य-इह कर्माणि with which purpose, here, the actions,
विद्वन्-मानी-असकृत्-नर: the wise, considering (himself) again and again a man करोति-अत: विपर्यासम्- does, so, the opposite, अमोघम् विन्दते फलम् invariably attains result Here, a person, considering himself to be wise, does actions again and again, by which invariably he attains opposite results.


सुखाय दु:खमोक्षाय सङ्कल्प इह कर्मिण: ।
सदाऽऽप्नोतीहया दु:खमनीहाया: सुखावृत: ॥४२॥
सुखाय दु:ख-मोक्षाय for happiness, and for from misery freedom
सङ्कल्प: इह कर्मिण: desiring, here a man acts सदा-आप्नोति-ईहया दु:खम्- always reaps, by desiring, misery अनीहाया: सुख-आवृत: by desirelessness, was with happiness covered Here, a man is given to action with the desire of getting happiness and for freedom from misery. But because of desire, he always reaps misery, whereas, being desire less he was full of happiness.


कामान्कामयते काम्यैर्यदर्थमिह पूरुष: ।
स वै देहस्तु पारक्यो भङ्गुरो यात्युपैति च ॥४३॥
कामान्-कामयते काम्यै:- enjoyments hankers for, through desired actions
यत्-अर्थम्-इह पूरुष: for whose sake, here the Jeeva स: वै देह:-तु पारक्य: that indeed body certainly is others' भङ्गुर: याति-उपैति च and perishes, goes and comes and Here, the Jeeva through desired actions hankers for enjoyments for the body, which itself belongs to others' and is perishable and keeps going and coming.


किमु व्यवहितापत्यदारागारधनादय: ।
राज्यं कोशगजामात्यभृत्याप्ता ममतास्पदा: ॥४४॥
किमु व्यवहित-अपत्य- what of indirectly connected (through body), progeny,
दार-आगार-धन-आदय: wife, house, wealth, and others राज्यम् कोश-गज-आमात्य- kingdom, treasury, elephants, ministers भृत्य-आप्ता: ममता-स्पदा: attendents, preceptors by attachment bound What of those who are indirectly connected through the body, like progeny, wife, house, wealth, and others. In case of a king, his kingdom, treasury, elephants, ministers, attendents, preceptors, are the ones, who are bound by attachment.


किमेतैरात्मनस्तुच्छै: सह देहेन नश्वरै: ।
अनर्थैरर्थसंकाशैर्नित्यानन्दमहोदधे: ॥४५॥
किम्-एतै:-आत्मन:-तुच्छै: of what (good) by these, to the self, trifling
सह देहेन नश्वरै: with the body perishable अनर्थै:-अर्थ-संकाशै:- evil causing, meaningful seeming नित्य-आनन्द-महा-उदधे: of eternal bliss the very ocean Of what good are these trifling actions, which are evil causing, seeming to be meaningful, and are perishable with the body, to the soul which is the very ocean of eternal bliss?


निरूप्यतामिह स्वार्थ: कियान्देहभृतोऽसुरा: ।
निषेकादिष्ववस्थासु क्लिश्यमानस्य कर्मभि: ॥४६॥
निरूप्यताम्-इह स्वार्थ: do consider, here the interest
कियान्-देह-भृत:-असुरा: how much of the embodied, O Asuras! निषेक-आदिषु-अवस्थासु through conception and other stages क्लिश्यमानस्य कर्मभि: suffering, because of actions (past) O Asuras! Do consider, to the embodied souls, who, through the stages from conception uptil death, suffer due to the past actions, of how much enjoyment can there be here, (in this world).


कर्माण्यारभते देही देहेनात्मानुवर्तिना ।
कर्मभिस्तनुते देहमुभयं त्वविवेकत: ॥४७॥
कर्माणि-आरभते देही actions performs the embodied
देहेन-आत्म-अनुवर्तिना by the body, the soul obeying कर्मभि:-तनुते देहम्- by the actions reaps body, उभयम् तु-अविवेकत: both are indeed from ignorance The embodied Jeeva performs actions by the soul obeying body, by those actions again gains a body. Both of these take place due to ignorance.


तस्मादर्थाश्च कामाश्च धर्माश्च यदपाश्रया: ।
भजतानीहयाऽऽत्मानमनीहं हरिमीश्वरम् ॥४८॥
तस्मात्-अर्था:-च कामा:-च therefore, the riches and enjoyments
धर्मा:-च यत्-अपाश्रया: pious acts, on Whom depend भजत-अनीहया-आत्मानम्- worship desirelessly that (own) soul, अनीहम् हरिम्-ईश्वरम् The desire less, Lord Shree Hari, Almighty Therefore, desirelessly worship your own desire less soul, the Almighty Lord Shree Hari, on whom the riches and enjoyments depend.


सर्वेषामपि भूतानां हरिरात्मेश्वर: प्रिय: ।
भूतैर्महद्भि: स्वकृतै: कृतानां जीवसंज्ञित: ॥४९॥
सर्वेषाम्-अपि भूतानाम् of all also the beings
हरि:-आत्म-ईश्वर: प्रिय: Shree Hari is The Soul, the Ruler, The beloved Friend, भूतै:-महद्भि: स्व-कृतै: by the elements and Mahat-tatvas, created by Himself, कृतानाम् जीव-संज्ञित: has created (the bodies), the self named Shree Hari is The Soul, The Ruler, The beloved friend of the beings, whose bodies are fashioned by the elements and the Mahat-tatva's created by Himself. There, (in those bodies) He remains, named as the self or Jeeva.


देवोऽसुरो मनुष्यो वा यक्षो गन्धर्व एव च ।
भजन् मुकुन्दचरणं स्वस्तिमान् स्याद् यथा वयम् ॥५०॥
देव:-असुर: मनुष्य: वा god, Asura, man, or
यक्ष: गन्धर्व: एव च Yaksha, Gandharva, also and भजन् मुकुन्द-चरणम् worshipping Lord Vishnu's feet स्वस्तिमान् स्यात् यथा वयम् well blessed becomes, like me A god, Asura, man, Yaksha, and also a Gandharva, by worshipping the feet of Lord Vishnu becomes well blessed like me.


नालं द्विजत्वं देवत्वमृषित्वं वासुरात्मजा: ।
प्रीणनाय मुकुन्दस्य न वृत्तं न बहुज्ञता ॥५१॥
न-अलम् द्विजत्वम् देवत्वम्- not enough is to be a Braahmana, a god,
ऋषित्वम् वा-असुर-आत्मजा: a sage, or O Asura sons! प्रीणनाय मुकुन्दस्य to please Lord Vishnu न वृत्तम् न बहुज्ञता not character, not learnedness O Asura sons! To please Lord Vishnu, it is not enough to be a Braahmana, a god, or a sage. Character or learnedness is not enough.


न दानं न तपो नेज्या न शौचं न व्रतानि च ।
प्रीयतेऽमलया भक्त्या हरिरन्यद् विडम्बनम् ॥५२॥
न दानम् न तप: न-इज्या not by charity, not by austerity, nor by sacrifices,
न शौचम् न व्रतानि च not by purity, not by vows and प्रीयते-अमलया भक्त्या is pleased by unalloyed devotion, हरि:-अन्यत् विडम्बनम् Shree Hari, all else is fallacy Shree Hari is not pleased by charity, not by austerity, nor by sacrifices, not by purity of mind or body, nor by sacred vows. He is pleased by unalloyed devotion. All else is fallacy.


ततो हरौ भगवति भक्तिं कुरुत दानवा: ।
आत्मौपम्येन सर्वत्र सर्वभूतात्मनीश्वरे ॥५३॥
तत: हरौ भगवति therefore, in Shree Hari The Almighty
भक्तिम् कुरुत दानवा: devotion practice, O Daanavas! आत्म-औपम्येन सर्वत्र self like (treating) all (creatures) सर्व-भूत-आत्मनि-ईश्वरे in every being's soul The Ruler Therefore, O Daanavas! Considering everyone as your own self, practice devotion to The Almighty Shree Hari, who is the very Soul of all creatures, and is also their Ruler.


दैतेया यक्षरक्षांसि स्त्रिय: शुद्रा व्रजौकस: ।
खगा मृगा: पापजीवा: सन्ति ह्यच्युततां गता: ॥५४॥
दैतेया यक्ष-रक्षांसि O sons of Daityas! Yakshas, Raakshasas,
स्त्रिय: शुद्रा: व्रजौकस: women, Shudras, cowherds, खगा: मृगा: पाप-जीवा: birds, animals, in sin living, सन्ति हि-अच्युतताम् गता: become, indeed to immortality reached O Sons of Daityas! Many a Yakshas, Raakshasas, women, Shudras, cowherds, birds, animals and those living in sin, have indeed reached immortality.


एतावनेव लोकेऽस्मिन्पुंस: स्वार्थ: पर: स्मृत: ।
एकान्तभक्तिर्गोविन्दे यत् सर्वत्र तदीक्षणम् ॥५५॥
एतावन्-एव लोके-अस्मिन्- this much only, in world this
पुंस: स्वार्थ: पर: स्मृत: of man's interest, the highest is said to be एकान्त-भक्ति:-गोविन्दे exclusive devotion in Govinda यत् सर्वत्र तत्-ईक्षणम् which is every where Him seeing The highest self interest of man in this world is said to be an exclusive devotion in Govinda, Lord Krishna, which is as good as seeing Him everywhere and in everyone.


इति श्रीमद्भागवते महापुराणे पार्महंस्यां संहितायां प्रह्लादानुचरिते सप्तमस्कन्धे दैत्यपुत्रानुशासनं नाम सप्तम: अध्याय: ॥७॥ Thus ends the seventh discourse, entitled 'Prahlaada's Teaching to the Daityas' sons', forming part of the Narrative of Prahlaada, in Book Seven of the great and glorious Bhaagavata-Puraana.