Srila Rupa and Sanatana Goswami about Lord Narasimha ,chapter 11 of Sri Narasimha

[Paramananda das]

Srila Rupa and Sanatana Goswami about Lord Narasimha

    * 

This chapter deals with some of the many quotes by  Srila Rupa Goswami and Sanatana Goswami about Lord Narasimha. Srila Rupa Goswamis quoted  from Laghu Bhagavatamrta: In Chapter Three Lilavatara-nirupana The Lila-avataras we find: 3.46 describes how Lord Dattatreya taught divya jnana to Prahlada Maharaja: SB 1.3.11 45 Lord Dattatreya is described in Shrimad-Bhagavatam (2.7.4): “The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri’s son, Dattatreya (Datta, the son of Atri). And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.”* 46 In Shrimad-Bhagavatam (1.3.11): “The sixth incarnation of the purusa was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others (Yadu, Haihaya, etc.).”* in the 3 chapter we also find: 3.63  to 65

63 Lord Nrsimha is described in Shrimad-Bhagavatam (1.3.18): “In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane.”* 64 Shri Laksmi-Nrsimha and many other vilasa-avataras are described in the Smrti-sastra. In the Padma Purana and other scriptures Their different forms and pastimes are described. 65 Lord Nrsimha appeared before the churning of the milk-ocean in the reign of the sixth (Caksusa) Manu. He appeared before the appearance of Lord Kurma in the reign of the sixth Manu.

note:Caksusa Manu was the previous Manu, at present we live in the area of Vaivasvata Manu who is the 7th Manu . Caksusa Manu is described in details in the Markandya Purana.The duration of one manus life is described in Srimad Bhagavatam 5.1.28 purport: 71 Mahayugas times 4.320.000 years.Also a very important purport is SB 4.30.49.One of the 10 subjects of Srimad Bhagavatam is to understand the Manus.See SB 12.7.15. The Sthala Puranas in Simhacalam in Andhra pradesh states Lord Narasimha appeared in this satya yuga as is found in many other Puranas such as Narasimha Purana(and in Ahovalam Mahatmya) , and later Urvasi and king Pururava rediscovered Varaha-Narasimha in this Treta yuga.And the worshipped was started ,later this worship was taken over by Sri Ramanujacarya on Lord Varaha Narasimhadevs personal desire. There is many Vilasa avatars of Lord Narasimha, pastime forms, one is Bidal Narasimha that appeared in Treta yuga.

3.72 Caksusa Manu 72 In this way, in the reign of the sixth (Caksusa) Manu, four avataras, beginning with Lord Nrsimha, are described. Note :Lord Narasimha appeared also in Caksusa Manus reign as therefore listed by Srila Rupa Goswami.

3.96 Kalpa avatars Lord Narasimha is a kalpa avatar.

96 Beginning with Lord Vamana, eight of the avataras here described appeared in the reign of Vaivasvata Manu. These 25 avataras are called kalpa-avataras because for the most past they appear once in each kalpa.

note: Lord Narasimha does not only appear once in a day of Brahma, we are living in there is so many manifestations of Lord Narasimha, such as Bidal Narasimha.Prahlada Maharaja is described to have taken birth in the present Punjab that is now in the Pakistan part in Satya yuga.

28:

Chapter 5 with the title Chapter Five Paravastha-nirupana Description of the Most Important Forms of the Lord, Srila Rupa Goswami has stated:

16 Now the most important forms of the Lord (paravastha-avatara) will be described. Padma Purana explains: “In Lord Nrsimha, Ramacandra, and Krishna the six transcendental opulences are perfect and complete. They are the paravasthas (most important forms of the Lord). From Him (Krishna) they are manifested as lamps are lighted from an (original) lamp. 17 Lord Nrsimha is described in Shridhara Svami’s commentary on Shrimad-Bhagavatam (1.1.1., and 10.87.1): “Let me offer my obeisances unto Lord Nrsimdeva, who is always enlightening Prahlada Maharaja within his heart and who always kills the nescience that attacks the devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again.”* 18 “Lord Nrsimhadeva is always assisted by Sarasvati, the goddess of learning, and He is always embracing to His chest the goddess of fortune. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nrsimhadeva.”* 19 “(Narada) Muni described to King (Yudhisthira) the anger of the pillar’s son (Lord Nrsimha), which with its deep roar stunned lotus-born Brahma.” 20 In Shrimad-Bhagavatam (7.8.32-33) “The hair on Nrsimhadeva’s head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring all the elephants in the world began to cry in fear.* 21 “Airplanes were thrown into outer space and the upper planetary system by the hair on Nrsimhadeva’s head. Because of the pressure of the Lord’s lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord’s bodily effulgence, both the sky and all directions diminished in their natural illumination.”* 22 (Shridhara Svami also explains in His commentary on Shrimad-Bhagavatam 7.9.1): “Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to non devotees like Hiranyakasipu, Lord Nrsimhadeva is very, very soft and kind to devotees like Prahlada Maharaja.”* 23-4 The blissful glories of Lord Nrsimha are described in the Nrsimha-tapani Upanisad. It is said that Lord Nrsimha resides both in Janaloka and in the world of Vishnuloka, which is above all.

note: that Lord Narasimha also resides in Jana loka is mentioned by Sanatana Goswami in his Brhad Bhagavatamrta,the great sages headed by the Kumaras often take Darshan of Lord Narasimha in their meditation.

41-2 Maitreya’s question in the Fourth Canto of Vishnu Purana: “As Hiranyakasipu and Ravana (this demon) enjoyed sensual pleasures unavailable for even the great demigods, and then was personally killed by Lord Vishnu Himself. Why did (this demon) not attain sayujya-mukti then? Only as Sisupala did he attain sayujya-mukti, the liberation of merging into eternal Lord Hari?” 43 Shri Parasara’s answer: “The Supreme Personality of Godhead, who maintains, creates, and destroys the entire cosmic manifestation, manifested the unprecedented form of Lord Nrsimha in order to kill Hiranyakasipu, the king of the demons. The thought that Lord Nrsimha was actually the Supreme Lord Vishnu was not manifest in Hiranyakasipu’s mind. Because Hiranyakasipu was overwhelmed by the mode of passion, at the time of his death he was not able to meditate on the transcendental Personality who was killing him. For these reasons Hiranyakasipu did not attain liberation, but instead took birth as the demon Ravana, whose sense gratification was greater than all the pleasures in the three worlds. 44-5 “For these reasons Hiranyakasipu was not able to fix his mind in meditation on the supremely opulent and independent Personality of Godhead, who has neither beginning nor end.” “When Hiranyakasipu was born again as the demon Ravana, he became a slave to lust. His mind was completely attached to Sita-devi, and he was therefore not able to fix his mind in meditation on the Supreme Personality of Godhead in His form as Ramacandra, the son of Dasaratha. As Ravana was being killed by Ramacandra, the demon thought Rama to be an ordinary human being, and for this reason Ravana did not attain liberation because of being killed by the Lord, but in his next birth as Sisupala, merely attained seemingly imperishable opulence and power, which was celebrated throughout the entire earth. 46 “In this birth as Sisupala he was able to completely hate the Supreme Lord Krishna. He constantly criticised Lord Krishna with words, and in this way constantly called out the Lord’s holy names. With great animosity he constantly meditated on Krishna’s form, decorated with splendid yellow garments, golden bracelets, and a glittering crown adorned with a peacock feather. He meditated on Krishna’s eyes handsome as blossoming lotus petals, and Krishna’s four broad arms, holding the conch, cakra, club and lotus. While walking, eating, bathing, sitting, sleeping, and performing all other activities, Sisupala remembered Krishna with hatred. His mind never deviated from Krishna for even a moment. 47 “Determined to die at Krishna’s hand, Sisupala repeatedly insulted the Lord, and when Lord Krishna finally dispatched the Sudarsana cakra to kill him, Sisupala could understand that the glittering effulgence of the cakra was actually the imperishable Supreme Brahman. 48-9 “In this way, when Sisupala was killed by the Lord’s Sudarsana cakra, all his sins were burned away, and he attained sayujya-mukti, entering the Lord’s own transcendental form. “O Maitreya, I have thus explained the entire situation to you. He is certainly the Supreme Personality of Godhead. (If) when He is spoken of and remembered in a spirit of hatred, He gives a result difficult for the demigods, demons and all others to attain, then what kind of result does He give to they who love Him and serve Him with devotion?” 50-1 In this passage Parasara did not mention the Lord’s two associates that took birth three times in the world. These two associates are not thought to take birth in every kalpa for then they would fall down in every kalpa. That is not an acceptable idea. 52-55 Parasara Muni’s prose answer to Maitreya is now summarised in verse: Hiranyakasipu could not understand that the wonderful form of Lord Nrsimha displayed by Lord Hari was actually Lord Vishnu. Hiranyakasipu was pious. He was sure that Lord Nrsimha was very extraordinary, but because he was overcome with passion he could not fix his mind on Him. Because he was personally killed by the Lord, Hiranyakasipu attained extraordinary and rarely achieved sense-gratification and opulence in his next birth as Ravana. 56-7 Because he could not recognise Lord Nrsimha as Lord Vishnu, and because he was not filled with hatred for Him, Hiranyakasipu was not fixed in meditation on the Lord. If without meditation on the Lord he had hated Him, he would have gone to hell as King Vena had gone. Because he was killed by the Lord’s own hand, he attained great good fortune. Thinking them, (Parasara) refers to the Lord’s transcendental virtues here by speaking the word “eva” (certainly). 58-9 Because he was not absorbed in meditation on the Lord and because his sins were not yet destroyed, he could not see the Lord’s pure nature. Even though the Lord was manifest before him, he could not merge into the form of His Supreme Brahma. In his birth as Ravana, he became a slave to lust. At the time of his death He thought Lord Rama a mere human being. 60-2 Then he took birth as Sisupala, and again he attained great opulence. Because in that birth he chanted all the names of the goddess of fortune’s husband, Lord Narayana, he could understand that Lord Vishnu had killed him twice. For this reason, out of great hatred he always chanted the Lord’s names and criticised Him in many ways. 63-4 Gazing at the Lord’s form, he became convinced that this was Lord Vishnu. Always and everywhere he remembered the Lord as he always chanted His names. In this way the great flood of sins born from his hatred of the Lord became burned up. When the Lord threw His cakra at the end, its splendour destroyed his demonic nature and purified his vision. Then he saw that the splendid Supreme Brahman had a humanlike form. Then the cakra destroyed his demon’s body and he merged into the Supreme Brahman. 65 Considering his explanation that (this demon) attained liberation from the pastimes of child (Krishna), but when he was in the form of Kalanemi or other forms did not attain liberation from the Lord’s activities in other circumstances, (Parasara) said (Text 49), “ayam hi bhagavan” (Krishna is certainly the Supreme Personality of Godhead). 66-7 In this way it is established that Lord Krishna is the Supreme Personality of Godhead. He at once attracts the hearts of both they who love Him and they who hate Him. Therefore the glorification of Him in Text 49 is not surprising. Considering this prose explanation, (it is said) how much greater (than the destination of they who hate the Lord is than the destination attained by they who) serve Him with love?

290 In the second part of the spiritual sky, 24 Vishnu-expansions, beginning with Lord Kesava, are manifest in the eight directions and are counted in groups of three. Note: These forms of the Lord are: Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Trivikrama, Vamana, Shridhara, Hrsikesa, Padmanabha, Damodara, Vasudeva, Sankarsana, Padyumna, Aniruddha, Purusottama, Adhoksaja, Nrsimha, Acyuta, Janardana, Upendra, Hari and Krishna. note: All acaryas of the Sri Sampradaya and Madhvacarya line has stated that in Vaikuntha Lord Narasimha does not manifest His half man and half lion ,form only the Narayana form.On the cover of Srimad Bhagavatam 1 Canto Srila Prabhupada directed the Visnuloka planets to show only Narayana forms, and we see that also with the Vaikuntha planet of Lord Narasimha.

then Srila Rupa Goswami has stated

Part Two Shri Bhaktamrta The Nectar of Shri Krishna’s Devotees 1 Lord Krishna’s devotees must be worshipped. If His devotees are not (worshipped) a grave offence is committed. 2 In Padma Purana: “Vaishnavas should serve the great devotees headed by Markandeya Muni, Maharaja Ambarisa, Uparicara Vasu, Shrila Vyasadeva, Vibhisana Maharaja, Pundarika, Maharaja Bali, Lord Siva, Maharaja Prahlada, Shri Vidura, Dhruva Maharaja, Shri Dalbya, Parasara Muni, Bhismadeva, and Narada Muni. If one serves Lord Krishna but does not serve them, he commits a great sin. 3 In Hari-bhakti-sudhodaya: “They who worship Lord Govinda but do not worship His devotees are proud hypocrites who do not attain Lord Vishnu’s mercy.” 4 In Padma Purana, Uttara-khanda: “My dear Devi, although the Vedas recommend worship of demigods, the worship of Lord Vishnu is topmost. However, above the worship of Lord Vishnu is the rendering of service to Vaishnavas, who are related to Lord Vishnu.”* 5 There also (Padma Purana, Uttara-khanda): “They who worship Lord Govinda but do not worship His devotees should not be known as devotees. They should be known to be only proud hypocrites.” 6 In Adi purana (where Lord Krishna told Arjuna): “Those who are My direct devotees are actually not My devotees, but those who are the devotees of My servants are factually My devotees.”* 7 In Shrimad-Bhagavatam 11.19.21 (Lord Krishna says): “The worship of My devotees is more important than worshipping Me.” 8 Among all the devotees of the Lord, Prahlada Maharaja is the best. His glories are described in Skanda Purana, Shrimad-Bhagavatam and other Vedic literatures. 9 In Skanda purana Lord Siva says: “A devotee is one who understands Lord Krishna in truth. I am not among them. Among all Lord Krishna’s devotees Prahlada Maharaja is the best.” 10 Prahlada Maharaja’s words in Shrimad-Bhagavatam (7.9.26): “O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered to Lord Brahma, Lord Siva, or the goddess of fortune, Laksmi? You never put Your lotus hand upon their heads, but You have put it upon mine.”* 11 Lord Nrsimha’s words there (Shrimad-Bhagavatam 7.10.210: “Those who follow your example will naturally become My pure devotees. You are the best example of My devotee, and others should follow in your footsteps.”* 12 The Pandavas are even greater than Prahlada Maharaja and the devotees like him. Shrimad-Bhagavatam may be seen as the clear evidence for this. 13 Shri Narada’s words in Shrimad-Bhagavatam (7.10.48-50 and 7.15.75-77): “My dear Maharaja Yudhisthira, all of you (the Pandavas) are extremely fortune for the Supreme Personality of Godhead, Krishna, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house.”* 14 “The impersonal Brahman is Krishna Himself because Krishna is the source of the impersonal Brahma. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well wisher and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshippable, yet He acts as your servant and sometimes as your spiritual master.* 15 “Exalted persons like Lord Siva and Lord Brahma could not properly describe the truth of the Supreme Personality of Godhead, Krishna. May the Lord, who is always worshipped as the protector of all devotees by great saints who observe vows of silence, meditation, devotional service, and renunciation, be pleased with us.”* 16 Shrila Shridhara Svami comments: “To the king who lamented, ‘Ah Prahlada, who saw the Lord, was fortunate’, Narada Muni spoke the three verses beginning with 7.10.48.” 17 Shridhara Svami further comments on these three verses: “The Supreme Personality of Godhead did not personally stay in Prahlada Maharaja’s home (although He did stay in the Pandava’s home). The great sages did not travel to Prahlada’s home in order to see the Supreme Lord (although they did visit the Pandavas home for this purpose). The Supreme Lord did not become the intimate relative of Prahlada Maharaja (as He became the maternal cousin of the Pandavas). The Supreme Lord also did not personally express great pleasure in the daily activities of Prahlada Maharaja (as He did with the Pandavas). For all these reasons Narada said that the Pandavas were more fortunate that either himself (Narada) or Prahlada.’ 18 Because of their constant intimate association with Krishna and close family ties with Him, some members of the Yadu dynasty are more exalted than the Pandavas.

note:Also in his Brhad Bhagavatamrta Srila Sanatana Goswami has explained this:in chapter 4 : Actually Prahlada Maharaja is gloryfying Hanuman as more fortunate than himself as he could not render any personal service to Lord Narasimha and the Lord left, then Hanuman glorifies the Pandavas when Narada goes and sees him.The Pandavas glorify the glories of Uddhava who when in turn glorifies the inhabitants of Vrindavan especially the Gopis:

Then in his Padyavali Srila Rupa Goswami has given us 2 verses to meditate on in regards to Lord Narasimha:

TEXT 116 hatyam hanti yad-anghri-sanga-tulasi steyam ca toyam pador naivedyam bahu-madya-pana-duritam gurv-angana-sanga-jam shrisadhina-matih sthitir hari-janais tat-sanga-jam kilbisham shalagrama-shila-nrisimha-mahima ko ‘py esha lokottarah

hatyam—the sin of murder; hanti—kills; yat—of whom; anghri—the feet; sanga—touching; tulasi—a tulasi leaf; steyam—theft; ca—also; toyam—the water; padoh—of the feet; naivedyam—the remnants of foodstuff; bahu—much; madya—liquor; pana—of drinking; duritam—the sin; guru—of the guru and other superiors; angana—with wife; sanga—from intercourse; jam—produced; shri-isa—on Lord Narayana, the master of the goddess of fortune; adhina—dependence; matih—the conception; sthitih—situation; hari-janaih—with the devotees of Lord Hari; tat—of them; sanga—from the contact; jam—produced; kilbisam—the sin; salagrama-sila—of the Salagrama-sila; nrsimha—of Lord Nrsimha; mahima—the glory; kah api—a certain; esah—this; loka-uttarah—extraordinary.

A tulasi leaf offered to the lotus feet of the Nrisimha Shalagrama-shila destroys the sin of murder. Water that has washed the lotus feet of the Nrisimha Shalagrama-shila destroys the sin of theft. Foodstuff offered to the Nrisimha Shalagrama-shila destroys the sin of drinking liquor. Sincere surrender to the Nrisimha Shalagrama-shila destroys the sin of adultery with the wife of the spiritual master. Association with the devotees of the Nrisimha Shalagrama-shila destroys the sin of offenses to the devotees. This is the extraordinary glory of the Nrisimha Shalagrama-shila. —Shri Agama Some of the glories of Narasimha Salagram sila (of course no premeditated sins can be committed and hope one will atone this by such attention to the Narasimha Salagrama Sila) The second is a meditation on how Krsna is nondifferent from Lord Narasimha:

TEXT 152 shyamoccandra svapishi na shisho naiti mam adya nidra nidra-hetoh shrinu suta katham kam apurvam kurushva vyaktah stambhan naraharir abhud danavam darayishyann ity uktasya smitam udayate devaki-nandanasya

shyama—darkness; uccandra—the rising moon; svapishi—You sleep; na—not; shisho—O child; na—not; iti—thus; mam—to Me; adya—now; nidra—sleep; nidra—of sleep; hetoh—of the cause; shrinu—please hear; suta—O son; katham—a story; kam—what?; apurvam—unprecedented; kurushva—you may do; vyaktah—appeared; abhut—was; danavam—the demon; darayiyashan—about to rip into pieces; iti—thus; uktasya—spoken; smitam—a smile; udayate—arose; devaki-nandanasya—of Lord Krishna, the son of Devaki.

“O my rising dark moon, my child, You are not asleep?” “No. Sleep has not yet come to Me.” “Listen, my son. I will tell You a bedtime story that will make You fall asleep.” “What is this story I have never heard?  Please tell it.” Mother Yashoda then told the story. When she came to the sentences, “Then Lord Nrisimha appeared from the pillar. Lord Nrisiha was very eager to rip the demon to shreds.” a smile suddenly arose on child Krishna’s lips. —Shri Sarvananda

Then lets look  up some of the quotes by Srila Sanatana Goswami , one is a conversation between Narada Muni and Lord Siva that glorifies Prahlada Maharaja ,and then the conversation Narada Muni has with Prahlada Maharaja, that ends up gloryfying Hanuman.

Text 75

tvat-tatato mad-garudaditash ca      shriyo ‘pi karuëya-vishesha-patram prahlada eva prathito jagatyam      krishëasya bhakto nitaram priyash ca

     tvat-of you; tatatah-than the father; mat-than me; garuda-aditah-than the other devotees headed by Garuda; shriyah-�than the goddess of fortune; api-even; karuëya-of mercy; vishesha-the specific; patram-the object; prahladah-Prahlada; eva-certainly; prathitah-is celebrated; jagatyam-in the universe; krishëasya-of Lord Krishëa; bhaktah-the devotee; nitaram-very; priyah-dear; ca-and.

     Prahlada, whose fame as a great devotee is spread throughout the entire universe, is more dear to Lord Krishëa than your father, than me, than Garuda and all the other devotees, and even than the goddess of fortune herself.

Text 76

bhagavad-vacanani tvam      kim nu vismritavan asi adhitani puraëeshu      shlokam etam na kim smareh

     bhagavat-of the Supreme Personality of Godhead; vacanani-the words; tvam-you; kim-whether? nu-indeed; vismritavan-forgotten; asi-you have; adhitani-remembered; puranesu-in the Puraëas; slokam-verse; etam-this; na-not; kim-whether? smareh-you remember.

     Have you forgotten the words of the Supreme Personality of Godhead? Do you not remember this verse in the Puraëas (Shrimad-Bhagavatam 9.4.64):

Text 77

naham atmanam ashase      mad-bhaktaih sadhubhir vina shriyam catyantikim brahman      yesham gatir aham para

     na-not; aham-I; atmanam-transcendental bliss; asase-desire; mat-bhaktaih-with My devotees; sadhubhih-with the saintly persons; vina-without them; shriyam-all My six opulences; ca-also; atyantikim-the supreme; brahman-O brahmaëa; yesam-of whom; gatih-destination; aham-I am; para-the ultimate.

“O best of the brahmaëas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences.”

Text 78

mad-adi-devata-yonir      nija-bhakta-vinoda-krit shri-murtir api sa yogya      napekshya ko hi nautu tan

     mat-with me; afi-beginning; devata-yonih-the demigods; nija-own; bhakta-to the devotees; vinoda-happiness; krita-creating; shri-murtih-the form of the Supreme Personality of �Godhead; api-also; sa-that; yogya-suitable; na-not; apeksya-to be desired; kah-who? hi-indeed; nautu-may glorify; tan-them.

     Neither I, all the demigods, or even His own transcendental forms are as pleasing to Him as His dear devotees. Who can properly glorify the devotees?

Text 79

tatrapy ashesha-bhaktanam      upamanatayoditah sakshad-bhagavataivasau      prahlado ‘tarkya-bhagyavan

     tatra api-nevertheless; ashesha-of all; bhaktanam-the devotees; upamanataya-by comparison; uditah-spoken; sakshat-bhagavata-by the Supreme Personality of Godhead Himself; prahladah-Prahlada; atarkya-inconceivable; bhagyavan-fortunate.

     The Supreme Personality of Godhead Himself proclaims that the inconceivably fortunate Prahlada is the most fortunate of all the devotees.

Text 80

tasya saubhagyam asmabhih      sarvair lakshmyapy anuttamam sakshad dhiraëyakashipor      anubhutam vidaraëe

     tasya-of him; saubhagyam-the good fortune; asmabhih-by us; sarvaih-all; laksmya-by the goddess of fortune; api-also; anuttamam-incomparable; sakshat-directly; hiranyakasipoh-of Hiranyakasipu; anubhutam-perceived; vidarane-in the ripping apart.

     When Hiraëyakashipu was ripped apart by the Lord, Lakshmi-devi and all of us were able to see directly the incomparable good fortune of Prahlada.

Text 81

punar punar varan ditsur      vishëur muktim na yacitah bhaktir eva vrita yena      prahladam tam namamy aham

     punah-again; punah-and again; varan-benedictions; ditsuh-wishing to give; vishëuh-Lord Vishëu; muktim-liberation; na-not; yacitah-was requested; bhaktih-pure devotional service; eva-certainly; vrita-was chosen; yena-by whom; prahladam-Prahlada; tam-to him; namami-offer respectful obeisances; aham-I.

     Although Lord Vishëu wished to give him a host of �benedictions one after another, Prahlada never asked for liberation. He only wished for pure devotional service. I bow down to offer my respects to him.

Texts 82-84

maryada-langhakasyapi      gurv-adeshakrito mune asampanna-sva-vag-jala- satyatantasya yad baleh

dvare tadrig avasthanam      tuccha-dana-phalam kim u rakshaëam dushta-baëasya      kim nu mat-stava-karitam

kevalam tan-maha-preshtha- prahlada-prity-apekshaya kim bruyam param atraste      gauri lakshmyah priya sakhi

     maryada-the rules of propriety; langhakasya-transgressing; api-even; guru-of his spiritual master; adesha-the order; akritah-not performing; mune-O sage; asampanna-not fulfilled; sva-own; cak-of words; jala-of the network; satya-truthfulness; tantasya-faded; yat-because; baleh-of Bali Maharaja; dvare-at the door; tadrk-like this; avasthanam-the station; tuccha-insignificant; dana-of a gift; phalam-the result; kim-whether? u-indeed; rakshaëam-the protection; dushta-of the demon; banasya-Bana; kim-whether? nu-indeed; mat-of me; stava-by the prayers; karitam-performed; kevalam-only; tat-to Him; maha-very; preshtha-dear; prahlada-of Prahlada; priti-pleasure; apekshaya-in relation; kim-what? bruyam-shall I say; param-further; atra-here; aste-stays; gauri-Parvati; laksmyah-of Lakshmi; priya-the dear; sakhi-friend.

     Bali Maharaja jumped over the rules of propriety, disobeyed the order of his spiritual master, and was unable to keep his own promise. Did Lord Vishëu become his doorkeeper as a reward for Bali’s very insignificant gift? Did the Lord protect the demon Baëa because of my prayers?  The Lord became Bali’s doorkeeper and protected Baëa only to please His dear devotee Prahlada. Shall I say any more about this? After all, Lakshmi’s friend Parvati is here.

     Note: Shiva hints that Parvati may become offended if Prahlada is glorified at the expense of her friend Lakshmi.

Text 85

tad gatva sutale shighram      vardhayitvashisham gaëaih prahladam svayam ashlishya      mad-ashleshavalim vadeh

     tat-then; gatva-having gone; sutale-to Sutalaloka; �sighram-quickly; vardhayitva-congratulating; asisam-of words of blessing; gaëaih-with a host; prahladam-Prahlada;  svayam-personally; aslisya-embracing; mat-from me; aslesa-of embraces; avalim-a series; vadeh-please speak;

     Quickly go now to Sutalaloka. Speak many words of blessing to Prahlada, embrace him, and tell him that I also embrace him again and again.

Text 86

aho na sahate ’smakam      praëamam saj-janagraëih stutim ca ma pramadi syat      tatra cet sukham icchasi

     aho-ah!; na-not; sahate-will tolerate; asmakam-of us; praëamam-the obeisances; sat-jana-of saintly devotees; agranih-the best; stutim-words of praise; ca-also; ma-don’t; pramadi-making a mistake; syat-may be; tatra-there; cet-if; sukham-happiness; icchasi-you wish.

     Prahlada, the best of the devotees, will not tolerate our bowing down before him. Also, if you wish to remain happy, do not make the mistake of praising him.

Chapter Four: Bhakta (The Devotees)

Text 1

shri-parikshid uvaca

shrutva mahashcaryam ivesha-bhashitam      prahlada-sandarshana-jata-kautukah hrid-yanatah shri-sutale gato ‘cirad      dhavan pravishtah puram asuram munih

     shri-parikshit-Shri Parikshit; uvaca-said; shrutva-hearing; maha-the very; ashcaryam-wonderful; iva-as if; isa-by Shiva; bhashitam-words spoken; prahlada-Prahlada; sandarshana-to see; jata-was born; kautukah-a great desire; hrit-yanahtah-by the mystic power of being able to go anywhere one wishes withini a moment; shri-sutale-on Sutalaloka; gatah-gone; acirat-in a moment; dhavan-flying; pravishtah-entered; puram-the city; asuram-of the Asuras; munih-the sage.

     Shri Parikshit said:  After hearing these very wonderful words of Lord Shiva, Narada Muni became eager to see Prahlada. By mystic power the sage, within a moment, flew to Sutalaloka and entered the city of the Asuras.

Text 2

tavad vivikte bhagavat-padambuja- premëollasad-dhyana-visakta-cetasa shri-vaishëavagryeëa samikshya duratah      protthaya viprah praëato ‘ntikam gatah

     tavat-then; vivkte-in a secluded place; bhagavat-of the Supreme Lord; pada-feet; ambuja-lotus; premëa-with love; ullasat-manifest; dhyana-meditation; visakta-attached; cetasa-whose mind; shri-vaishëava-agryena-by the best of Vaishëavas; samikshya-seen; duratah-from far away; protthaya-rising; viprah-the brahmaëa; praëatah-offered obeisances; antikam-near; gatah-gone.

     At that moment Prahlada, the best of devotees, was sitting in a secluded place, his mind rapt in loving meditation on the lotus feet of the Supreme Personality of Godhead. When he saw Narada in the distance, Prahlada at once stood up, and when the brahmaëa Narada approached him, Prahlada bowed down to offer his respects.

Text 3

pithe prayatnad upaveshito ‘yam      pujam puravad vidhinarpyamanam sambhranta-cetah parihritya varshan      harshasram ashlesha-paro ‘vadat tam

     pithe-on a seat; prayatnat-with great effort; upaveshitah-seated; ayam-he; pujam-worship; pura-before; vat-as; vidhina-with elaborate ritual; arpyamanam-being offered; sambhrantah-overwhelmed; cetah-whose heart; parihritya-embracing; varshan-showering; harsha-of joy; asram-tears; ashlesha-to embraces; parah-devoted; avadat-spoke; tam-to him.

     Prahlada carefully seated Narada on a throne and began to worship him with elaborate, ancient ritual. Agitated at heart, Narada suddenly embraced Prahlada. Showering many tears of joy, and embracing him again and again, Narada said to Prahlada:

Text 4

shri-narada uvaca

drishtash cirat krishëa-kripa-bharasya      patram bhavan me sa-phalah shramo ‘bhut abalyato yasya hi krishëa-bhaktir      jata vishuddha na kuto ‘pi yasit

     shri-naradah-Shri Narada; uvaca-said; drishtah-seen; cirat-from a very long time; krishëa-of Lord Krishëa; kripa-of mercy; bharasya-of the great; abundance; patram-the object; bhavan-your lordship; me-of me; sa-phalah-fruitful; sramah-the great effort; abhut-has been; a-since; balyatah-childhood; yasya-of whom; hi-indeed; krishëa-for Lord Krishëa; bhaktih-devotion; jata-manifested; vishuddha-pure; na-not; kutah api-anywhere else; ya-which; asit-is.

     Shri Narada said:  Now, after a very long time, I am able to see your lordship. Now the great trouble I took to come here has borne its fruit. You are the object of the great mercy of Lord Krishëa. Since earliest childhood you have possessed a devotion for Lord Krishëa so pure it cannot be seen in any other person.

Text 5

yaya sva-pitra vihitah sahasram      upadrava daruëa-vighna-rupah jitas tvaya yasya tavanubhavat      sarve ‘bhavan bhagavata hi daityah

     yasya-of whom; sva-own; pitra-by the father; vihitah-placed; sahasram-a thousand; upadravah-troubles; daruna-terrible; vighna-obstructions; rupah-in the forms; jitah-conquered; tvaya-by you; yasya-of whom; tava-of you; anubhavat-by the direct perception; sarve-all; abhavan-have become; bhagavatah-devotees; hi-indeed; daityah-the demons.

     When your own father tried to torture and kill you in a thousand ways, you thwarted all his attempts. By your influence all the demons have now become devotees.

Text 6

krishëavishto yo ’smritatmeva matto      nrityan gayan kampamano rudamsh ca lokan sarvan uddharan samsritibhyo      vishëor bhaktim harshayam asa tanvan

     krishëa-by Krishëa; avishtah-entered; yah-who; asmrta-forgetful; atma-in mind; iva-as of; mattah-a madman; nrtyan-dancing; gayan-singing; kampamanah-trembling; rudan-crying; ca-and; lokan-the people; sarvan-all; uddharan-delivering; samsrtibhyah-from the cycle of repeated birth and death; vishëoh-to Lord Vishëu; bhaktim-devotional service; harshayam asa-delighted; tanvan-giving.

     Rapt in thoughts of Lord Krishëa, you appear like a madman singing, dancing, trembling, and crying. You rescue everyone from the cycle of repeated birth and death. You give them pure devotional service for Lord Vishëu. In this way you fill them with transcendental bliss.

Text 7

krishëenavirbhuya tire mahabdheh      svanke kritva lalito matrivad yah brahmeshadin kurvato ‘pi stavaugham      padmam canadritya sammanito yah

     krishëena-by Lord Krishëa; avirbhuya-appearing; tire-on the shore; maha-of the great; abdheh-ocean; sva-own; anke-on the lap; kritva-placing; lalitah-affectionate; matr-a mother; vat-like; yah-who; brahma-Brahma; isa-and Shiva; adin-beginning with; kurvatah-doing; api-even; svata-of prayers; augham-a flood; padmam-Laksmi; ca-also; anadrtya-ignoring; sammanitah-worshiped; yah-who.

     Lord Krishëa appeared on the shore of the great ocean, placed you on His lap, and caressed you as a mother. Although Brahma, Shiva, and all the demigods were reciting many prayers, and although the goddess of fortune was worshiping Him, He ignored them all.

Text 8

vitrastena brahmaëa prarthito yah      shrimat-padambhoja-mule nipatya tishthann utthapyottamange karabjam      dhritvangeshu shri-nrisimhena lidhah

     vitrastena-frightened; brahmaëa-by Brahma; prarthitah-prayed to; yah-who; shrimat-splendid; pada-feet; ambhoja-lotus; mule-at the base; nipatya-falling; tishthan-standing; utthapya-picking up; uttama-ange-on the head; kara-hand; abjam-lotus; dhritva-holding; angesu-on the limbs; shri-nrisimhena-by Lord Nrisimha; lidhah-licked.

     Although frightened Brahma offered prayers from far away, you approached the Lord and fell down before His splendid lotus feet. Lord Nrisimha then picked you up, placed His lotus hand on your head, and licked your body.

Text 9

yash citra-citragraha-caturi-cayair      utsrijyamanam hariëa param padam brahmadi-samprarthyam upekshya kevalam      vavre ’sya bhaktim nija-janma-janmasu

     yah-who; citra-wonderful; citra-wonderful; agraha-with determination; caturi-with expertness; cayaih-with an abundance; utsrjyamanam-being offered; harina-by Lord Hari; param-the supreme; padam-abode; brahma-adi-by the demigods headed by Brahma; samprarthyam-prayed for; upekshya-ignoring; kevalam-only; vavre-chose; asya-of Him; bhaktim-pure devotional service; nija-own; janma-in birth; janmasu-after birth.

     With great eloquence and very wonderful persistence, Brahma and the other demigods repeatedly pray for liberation and entrance in the transcendental realm. When Lord Hari offered that liberation to you as a gift, you ignored His offer and prayed only for pure devotional service birth after birth.

Text 10

yah sva-prabhu-pritim apekshya paitrikam      rajyam svayam shri-narasimha-samstutau samprarthitashesha-janoddhriticchaya      svi-kritya tad-dhyana-paro ‘tra vartate

     yah-who; sva-own; prabhu-of the Lord; pritim-the satisfaction; apekshya-in relation to; paitrkam-of your father; rajyam-the kingdom; svayam-own; shri-narasimha-to Lord Nrisimha; samstutau-in the prayers; samprarthita-prayed for; ashesha-of all; jana-living entities; uddhriti-for the deliverance; icchaya-with the desire; svi-kritya-accepting; tat-on Him; dhyana-to meditation; parah-devoted; atra-here; vartate-remain.

     In order to please your Lord, and because in your prayers to Lord Nrisimha you prayed for the deliverance of all living entities, you accepted from Him the kingdom of your father. That is why you remain here, rapt in meditation on your Lord.

Text 11

yah pita-vaso-’nghri-saroja-drishtyai      gacchan vanam naimishakam kadacit narayaëenahava-toshitena      proktas tvaya hanta sada jito ’smi

     yah-who; pita-vasah-of the Supreme Lord Narayana, who wears yellow garments; anghri-feet; saroja-lotus; drishtyai-to see; gacchan-going; vanam-to the forest; naimisakam-Naimisaranya; kadacit-one time; narayaëena-by Lord Narayana; ahava-tositena-pleased; proktah-said; tvaya-by you; hanta-indeed; sada-always; jitah-defeated; asmi-I am.

     One time, as you were going to Naimisharaëya forest to see the lotus feet of Lord Narayaëa, who wears yellow garments, you accidentally met Him on the path. He challenged you to a fight, and when He was finally pleased by your strength in battle, He declared: “I am always defeated by you.”

Note:  This pastime is narrated in the Vamana Puraëa.

Text 12

shri-parikshid uvaca

evam vadan narado ’sau      hari-bhakti-rasarëavah tan-narma-sevako nrityan      jitam asmabhir ity araut

     shri-parikshit-Shri Parikshit; uvaca-said; evam-in this way; vadan-speaking; naradah-Narada; asau-he; hari-to Lord Hari; bhakti-of pure devotional service; rasa-of the nectar; arëavah-the ocean; tan-of Him; narma-the confidential; sevakah-servant; nrtyan-dancing; jitam-defeated; asmabhih-by us; iti-thus; araut-called out.

     As he spoke these words, Narada became plunged in the nectar ocean of pure devotional love for Lord Hari. Narada, the confidential servant of the Lord, danced and called out, “We have defeated Him!”

Text 13

shri-narada uvaca

bho vaishëava-shreshtha jitas tvayeti kim      vacyam mukundo balinapi nirjitah pautreëa daiteya-gaëeshvareëa te      samrakshito dvari tava prasadatah

     shri-naradah-Shri Narada; uvaca-said; bhoh-O; vaishëava-of Vaishëavas; shreshtha-best; jitah-defeated; tvaya-by you; iti-thus; kim-what? vacyam-may be said; mukundah-Lord Mukunda; balina-by Bali Maharaja; api-also; nirjitah-was defeated; pautrena-by the grandson; daiteya-of the demons; gana-of the hosts; ishvarena-by the king; te-of yours; samrakshitah-protected; dvari-at the gate; tava-of you; prasadatah-because of the mercy.

     Shri Narada said:  O best of the Vaishëavas, the Supreme Personality of Godhead was defeated by you! What more need I say? It was because of your mercy that Lord Mukunda was defeated by your grandson Bali, the king of the demons, and became a guard standing at Bali’s gate.

Text 14

itah prabhriti kartavyo      nivaso niyato ‘tra hi mayabhibhuya dakshadi- shapam yushmat-prabhavatah

     itah prabhriti-from now on; kartavyah-should be done; nivasah-residence; niyataha-eternal; atra-here; hi-indeed; maya-by me; abhibhuya-defeated; daksha-adi-by Daksha and others; sapam-the curse; yusmat-of you; prabhavatah-by the power.

     From now on I shall always stay here. Your power has enabled me to counteract the curses of Daksha and many others.

     Note:  Daksha and others cursed Narada always to travel, unable to stay for long in any one place.

Text 15

shri-parikshid uvaca

sva-shlagha-sahanashakto      lajjavanamitananah prahlado naradam natva      gauravad avadac chanaih

     shri-parikshit-Shri Parikshit; uvaca-said; sva-of himself; shlagha-the praise; sahana-to tolerate; asaktah-unable; lajja-with embarrassment; avanamita-bowed; ananah-whose head; prahladah-Prahlada; naradam-to Narada, natva-bowing down; gauravat-out of reverence; avadat-said; sanaih-slowly.

     Shri Parikshit said:  Unable to bear hearing himself praised, Prahlada lowered his head in embarrassment. He bowed down before Narada and slowly and respectfully said:

Text 16

shri-prahlada uvaca

bhagavan shri-guro sarvam      svayam eva vicaryatam balyena sambhavet krishëa- bhakter jnanam api sphutam

     shri-prahladah-Shri Prahlada; uvaca-said; bhagavan-O lord; shri-guro-O spiritual master; sarvam-everything; eva-certainly; vicaryatam-should be considered; balyena-from childhood; sambhavet-may be; krishëa-to Lord Krishëa; bhakteh-of devotional service; jnanam-knowledge; api-even; sphutam-was manifested.

     Shri Prahlada said:  O my lord, O my spiritual master, please consider how it was that in my childhood I learned about pure devotional service to Lord Krishëa.

Texts 17 and 18

mahatam upadeshasya      balad bodhottame sati harer bhaktau pravrittanam      mahima-padakani ca

vighnanabhibhavo bale- supadeshah sad-ihitam arta-praëi-daya mokshan      anangi-karaëadi ca

     mahatam-of great souls; upadesasya-of the instruction; balat-by the strength; bodha-of knowledge; uttame-in the greatest; sati-when manifested; hareh-to Lord Hari; bhaktau-in devotional service; pravrittanam-of those engaged; mahima-padakani-glories; ca-and; vighna-by troubles; anabhibhavah-not being defeated; balesu-to children; upadesah-instruction; sat-the truth; ihitam-spoken; arta-to the distressed; praëi-living entities; daya-compassion; mokshan-liberation; anangi-karaëa-non-acceptance; adi-beginning with; ca-and.

     When a person is instructed by great pure devotees of Lord Hari, he naturally becomes glorious. He is never defeated by any obstacles, he has the power to preach the truth of spiritual life even to children, he is compassionate to the suffering conditioned souls, and he easily rejects impersonal liberation and all other material benedictions.

Text 19

krishëasyanugraho ‘py ebhyo      nanumiyeta sattamaih sa cavirbhavati shrimann      adhikrityaiva sevakam

     krishëasya-of Lord Krishëa; anugrahah-mercy; api-also; ebhyah-from these things; na-not; anumiyeta-may be understood; sattamaih-by the great souls; sah-it; ca-also; avirbhati-becomes manifested; shriman-O lord; adhikritya-in relation; eva-certainly; sevakam-to the servant of the Lord.

     The great souls know that these things are not the real signs of Lord Krishëa’s mercy. O noble one, Lord Krishëa’s mercy is given only to those who engage in devotional service.

Text 20

hanumad-adi-vat tasya      kapi seva kritasti na param vighnakule citte      smaraëam kriyate maya

     hanumat-Hanuman; adi-beginning with; vat-like; tasya-of Him; ka api-something; seva-service; krita-performed; asti-is; na-not; param-greatly; vighna-with troubles; akule-troubled; citte-in the heart; smaraëam-remembrance; kriyate-is done; maya-by me.

     I never rendered direct service to the Lord as Hanuman and many others did. I simply meditated on the Lord when my heart was troubled.

Text 21

yan mad-vishayakam tasya      lalanadi prashasyate manyate mayikam tat tu      kashcil lilayitam parah

     yat-which; mat-to me; visayakam-in relation; tasya-of Him; lalana-affectionate caress; adi-beginning with; prasasyate-is glorified; manyate-consider; mayikam-a feature of the Lord;s illusory potency; tat-that; tu-indeed; kascit-some; lilayitam-the Lord’s pastime; parah-others.

     You may praise the Lord’s affectionately embracing me, but some say that embrace was only a feature of the Lord’s illusory potency, and others think it was only a pastime of the Lord.

Text 22

svabhavikam bhavadrik ca      manye svapnadi-vat tv aham satyam bhavatu vathapi      na tat-karuëya-lakshaëam

     svabhavikam-natural; bhavadrk-like yourself; ca-also; manye-consider; svapna-a dream; adi-beginning with; vat-like; tu-indeed; aham-I; satyam-truth; bhavatu-it may be; va-or; atha api-nevertheless; na-not; tat-of Him; karunya-of mercy; lakshaëam-the sign.

     Great souls like yourself may consider the Lord’s embracing me to be a sign of His genuine love. For myself, I consider it like a dream, or, even if it is true, it is not a sign of the Lord’s mercy to me.

Text 23

vicitra-seva-danam hi      hanumat-prabhritishv iva prabhoh prasado bhakteshu      matah sadbhir na cetarat

     vicitra-wonderful; seva-of service; danam-the gift; hi-certainly; hanumat-Hanuman; prabhritisu-beginning with; iva-like; prabhoh-of the Lord; prasadah-mercy; bhaktesu-to the devotees; matah-is considered; sadbhih-by the saintly persons; na-not; ca-and; itarat-otherwise.

     Saintly persons consider that the wonderful gift of direct devotional service the Lord gave to Hanuman and other devotees to be His real kindness. They do not consider anything else to be the display of the Lord’s mercy.

Text 24

shriman-nrisimha-lila ca      mad-anugrahato na sa sva-bhakta-devata-raksham      parshada-dvaya-mocanam

     shrimat-nrisimha-of Shri Nrisimha; lila-the pastime; mat-to me; anugrahatah-out of mercy; na-not; sa-it; sva-own; bhakta-devotee; devata-demigods; raksham-the protection; parshada-eternal associates; dvaya-the pair; mocanam-deliverance.

     Lord Nrisimha’s pastimes were not performed to show mercy to me. They were meant for the protection of the devotee demigods and the deliverance of the Lord’s two eternal associates (Jaya and Vijaya).

Text 25

brahma-tat-tanayadinam      kartum vak-satyatam api nija-bhakti-mahattvam ca      samyag darshayitum param

     brahma-of Brahma; tat-of him; tanaya-of the sons; adinam-beginning with; kartum-to make; vak-of the words; satyatam-truthfulness; api-also; nija-to Himself; bhakti-of pure devotional service; mahattvam-the glory; ca-also; samyak-completely; darshayitum-to reveal; param-great.

     They were meant to establish the truthfulness of the words of Brahma and his sons the Kumaras. They were meant to show the great glory of pure devotional service.

Text 26

paramakincana-shreshtha      yadaiva bhagavan dadau rajyam mahyam tada jnatam      tat-kripalush ca no mayi

     parama-akincana-of great saints who have taken a vow of poverty; shreshtha-O best; yada-when; eva-certainly; bhagavan-the Lord; dadau-gave; rajyam-a kingdom; mahyam-to me; tada-then; jnatam-understood; tat-that; kripaluh-merciful; ca-and; na-not; u-certainly; mayi-to me.

     O best of the great saints who have taken a vow of poverty, when the Lord gave me a kingdom I could understand that He was not merciful to me.

Text 27

tam bhramsayami sampadbhyo      yasya vanchamy anugraham ity adyah sakshiëas tasya      vyahara mahatam api

     tam-him; bhramsayami-I cause to fall; sampadbhyah-from material opulence; yasya-of whom; vanchami-I desire; anugraham-mercy; iti-thus; adyah-beginning with; sakshinah-witnesses; tasya-of that; vyaharah-the words; mahatam-of the great devotees; api-also.

     The Lord has said (Shrimad-Bhagavatam 10.27.16): “When I desire to show mercy to someone I take away his material wealth and opulence.”  The instructions of the great devotees also bear witness to these words of the Lord.

Text 28

pashya me rajya-sambandhad      bandhu-bhrityadi-sangatah sarvam tad-bhajanam linam      dhig dhin mam yan na rodimi

     pashya-look; me-of me; rajya-of the kingdom; sambandhat-because of the connection; bandhu-of friends and relatives; bhritya-of servants; adi-beginning with; sangatah-because of contact; sarvam-all; tat-of Him; bhajanam-devotional activities; linam-disappeared; dhik-fie! dhik-fie! mam-on me; yat-because; na-not; rodimi-I cry.

     Look at me! I am so absorbed in ruling my kingdom and so much surrounded by friends, relatives, and servants, that I have now completely given up the worship of the Lord! Fie on me! Fie! I do not even lament for my own misfortune!

Text 29

anyatha kim vishalayam      prabhuna vishrutena me punar-jati-svabhavam tam      praptasyeva raëo bhavet

     anyatha-otherwise; kim-why? visalayam-in Visala-tirtha; prabhuna-with the Lord; vishrutena-glorious; me-of me; punah-again; jati-birth; svabhavam-nature; tam-that; praptasya-attained; iva-as if; raëah-battle; bhavet-would be.

     If this were not so then why would I, who am trapped in this world of repeated birth and death, have personally fought with the glorious Supreme Personality of Godhead at Vishala-tirtha?

Text 30

atma-tattvopadesheshu      dushpaëdityamayasuraih sangan nadyapi me shushka- jnanamsho ‘pagato ‘dhamah

     atma-of spiritual life; tattva-of the truth; upadesheshu-in the instructions; duspanditya-maya-miseducated; asuraih-with the demons; sangat-because of the association; na-not; adya-today; api-even; me-of me; suska-dry; jnana-of knowledge; amshah-a fragment; apagatah-has left; adhamah-wretched.

     When I preached the truth of spiritual life I mingled with many miseducated demons, and by their association I became infected with a host of dry, non-devotional theories. Even today not a single wretched fragment of those false theories has left me.

Text 31

kuto atah shuddha-bhaktir me      yaya syat karuëa prabhoh dhyayan baëasya dauratmyam      tac-cihnam nishcinomi ca

     kutah-where? atah-then; shuddha-pure; bhaktih-devotion; me-of me; yaya-by which; syat-may be; karuna-the mercy; prabhoh-of the Lord; dhyayan-meditating; banasya-of Bana; dauratmyam-on the misdeeds; tat-of that; cihnam-the sign; niscinomi-I consider.

     By pure devotion one attains the mercy of the Lord. What pure devotion do I have? As I meditate on the misdeeds of Baëa I can see the clear signs of my own lack of devotion.

Text 32

baddhva samrakshya tasyatra      rodhanayasty asau baleh dvariti shruyate kvapi      na jane kutra so ‘dhuna

     baddhva-binding; samrakshya-protecting; tasya-of him; atra-here; rodhanaya-for obstructing; asti-is; asau-He; baleh-of Bali; dvari-at the door; iti-thus; shruyate-is heard; kva api-somewhere; na-not; jane-I know; kutra-where? sah-He; adhuna-now.

     I have heard that the Lord bound Bali, imprisoned him, and now stands at the door to prevent his escape. What is his fate now? I do not know.

Text 33

kadacit karya-gatyaiva      drishyate ravaëadi-vat durvasasekshito ‘traiva      vishvasat tasya darshane

     kadacit-one time; karya-gatya-accepting the duty of gatekeeper; eva-certainly; drsyate-was seen; ravana-by Ravana; adi-beginning; vat-like; durvasasa-by Durvasa; ikshitah-seen; atra-here; eva-certainly; visvasat-out of faith; tasya-of Him; darshane-in the sight.

     Ravaëa and others have seen the Lord there as the gatekeeper, and Durvasa has also seen Him. From devotional faith the sight of the Lord is obtained.

Text 34

yasya shri-bhagavat-praptav      utkateccha yato bhavet sa tatraiva labhetamum      na tu vaso ’sya labha-krit

     yasya-of whom; shri-bhagavat-of the Supreme Personality of Godhead; praptau-in the attainment; utkata-intense; iccha-desire; yatah-because; bhavet-may be;  sah-he; tatra-in that place; eva-certainly; labheta-may attain; amum-Him; na-not; tu-indeed; vasah-residence; asya-of Him; labha-tha attainment; krit-doing.

     One who yearns to attain the Lord may attain Him in any place. He need not travel to the Lord’s abode.

Text 35

prakatyena sadatrasau      dvare varteta cet prabhuh kim yayam naimisham duram      drashtum tam pita-vasasam

     prakatyena-by manifestation; sada-always; atra-here; asau-He; dvare-at the gate; varteta-remains; cet-if; prabhuh-the Lord; kim-why? yayam-should I go; naimisam-to Naimisaraëya; duram-far away; drastum-to see; tam-Him; pita-vasasam-the Supreme Lord, who is dressed in yellow garments.

     If the Lord always stays at Bali’s gate, then why did I travel so far to Naimisharaëya to see Him, the Lord who wears yellow garments?

Text 36

bhavatad bhavatah prasadato      bhagavat-sneha-vijrimbhitah kila mama tan-mahima tathapy aëur      nava-bhakteshu kripa-bharekshaya

     bhavatat-there may be; bhavatah-of you; prasadatah-from the mercy; bhagavat-the Supreme Personality of Godhead; sneha-of love; vijrmbhitah-the awakening; kila-indeed; mama-of me; tat-of that; mahima-the glory; tatha api-nevertheless; anuh-very small; nava-the newer; bhaktesu-among the devotees; kripa-of mercy; bhara-of the abundance; ikshaya-by the sight.

     By your lordship’s mercy the Supreme Personality of Godhead may have some affection for me. Still, the glory of that affection is very insignificant in comparison to the great mercy received by even the newest devotees.

Text 37

nirupadhi-kripardra-citta he      bahu-daurbhagya-nirupaëena kim tava shug-jananena pashya tat- karuëam kimpurushe hanumati

     nirupadhi-boundless; kripa-with mercy; ardra-melting; citta-whose heart; he-O; bahu-great; daurbhagya-misfortune; nirupanena-of describing; kim-what is the need? tava-of you; suk-of unhappiness; jananena-the cause; pashya-look; tat-of Him; karunam-at the mercy; kimpurushe-on the Kimpurusha; hanumati-Hanuman.

     O lord whose heart melts with limitless mercy, why should I make you suffer by describing my own great misfortune? Better that you place your glance on the great mercy the Lord has given to the Kimpurusha Hanuman.

Text 38

bhagavann avadhehi mat-pitur      hananartham narasimha-rupa-bhrit sahasavirabhun maha-prabhur      vihitartho ‘ntaradhat tadaiva sah

     bhagavan-O lord; avadhehi-please know; mat-of me; pituh-of the father; hanana-of killing; artham-for the purpose; narasimha-of Nrisimha; rupa-a form; bhrit-manifesting; sahasa-at once; avirabhut-appeared; maha-prabhuh-the Supreme Lord; vihita-fulfilled; arthah-His purpose; antaradhat-disappeared; tada-then; eva-certainly; sah-He.

     O lord, please know that when the Supreme Personality of Godhead appeared in His half-man half-lion form to kill my father, He very quickly did His work and then disappeared again.

Text 39

yatha-kamam aham natham      samyag drashtum ca nashakam mahodadhi-tate ‘pashyam      tathaiva svapna-vat prabhum

     yatha-as; kamam-I desired; aham-I; natham-the Lord; samyak-completely; drastum-to see; ca-also; na-not; asakam-was able; maha-great; udadhi-of the ocean; tate-on the shore; apashyam-I saw; tatha-in that way; eva-certainly; svapna-a dream; vat-like; prabhum-the Lord.

     I was not able to see the Lord to my heart’s content. On the shore of the great ocean I saw Him for only a moment. It was like a flickering dream.

Text 40

hanumams tu maha-bhagyas      tat-seva-sukham anvabhut su-bahuni sahasraëi      vatsaranam avighnakam

     hanuman-Hanuman; tu-but; maha-very; bhagyah-fortunate; tat-of Him; seva-of the service; sukham-the happiness; anvabhut-percieved; su-very; bahuni-many; sahasraëi-thousands; vatsaranam-of years; avighnakam-without obstruction.

     Hanuman was very fortunate. He was able to enjoy the happiness of directly serving the Lord for many thousands of years without obstruction.

Text 41

yo balishthatamo balye      deva-vrinda-prasadatah samprapta-sad-vara-vrato      jara-maraëa-varjitah

     yah-who; balishthatamah-the strongest; balye-in childhood; deva-of demigods; vrnda-of the multitude; prasadatah-by the mercy; samprapta-attained; sat-great; vara-of benedictions; vratah-a multitude; jara-old-age; maraëa-and death; varjitah-without.

     Even in his childhood he was extremely strong. By the mercy of the demigods he received many benedictions. He is always free from old-age and death.

Text 42

ashesha-trasa-rahito      maha-vrata-dharah kriti maha-viro raghupater      asadharaëa-sevakah

     ashesha-of all; trasa-fear; rahitah-without; maha-great; vrata-of vows; dharah-the holder; kriti-saintly; maha-a great; virah-heroic fighter; raghu-pateh-of Lord Ramacandra; asadharaëa-the uncommon; sevakah-servant.

     He is completely fearless, a follower of austere vows, saintly, a heroic fighter, and the uncommon servant of Lord Ramacandra.

Text 43

hela-vilanghitagadha- shata-yojana-sagarah raksho-raja-pura-stharta- sitashvasana-kovidah

     hela-with contempt; vilanghita-jumped over; agadha-fathomless; sata-a hundred; yojana-eight miles; sagarah-ocean; rakshah-of rakshasas; raja-of the king; pura-in the palace; stha-staying; arta-distressed; sita-Sita; asvasana-comforting; kovidah-expert.

     He casually jumped over the fathomless, eight-hundred mile wide ocean. He expertly comforted the distressed Sita captive in the palace of the king of rakshasas.

This glorification of Hanuman by Prahlada Maharaja ,is most significant and thus I have included it here. 

Thus end chapter 11 of Sri Narasimha:

Srila Rupa and Sanatana Goswami about Lord Narasimha