Shreemad Bhagavat Mahapuran- Canto: 7, Chapters: 9-10
Naradji tells Yudhishthir that when Bhagwan Narasimha appeared in His fierce and majestic form, even Brahmaji, Shankarji, and the other devas were unable to pacify His wrath. So formidable was His presence that none could approach Him, nor could they fathom the extent of His form—it was boundless and awe-inspiring. In an attempt to calm Him, the devas sent Lakshmiji. However, upon witnessing that unparalleled and wondrous form of the Lord, even she was overwhelmed with fear and could not go near Him.
At that moment, Brahmaji turned to Prahladji and said, “Dear child, the Lord’s anger was directed only at your father. Now, only you can approach Him and soothe His heart.”
Obeying Brahmaji’s words with humility, Prahladji went to Bhagwan and offered a full prostration at His feet. When Bhagwan Narasimha saw the small child bowing before Him, His heart melted with compassion. Gently, He placed His divine hand on Prahlad’s head—a touch that dispels all fear and liberates one from ignorance. In that very moment, all impure impressions within Prahlad were cleansed, and he attained the direct realisation of the Supreme Being.
Immersed in divine love and bliss, Prahladji clutched the Lord’s feet within his heart. His body trembled with ecstasy, his heart overflowed with devotion, and tears of divine joy streamed from his eyes. With an unwavering gaze fixed upon Bhagwan, he became absorbed in deep emotion and began to sing His glories with heartfelt devotion.
Prahladji said:
“Brahma and the other devas, great sages, and perfected beings—whose intellects are ever established in sattva (purity)—have not been able to satisfy You fully, despite their ceaseless praises and exalted virtues. Then how can I, who am born in a lineage of asuras, hope to please You?”
Manye dhana-bhijana-roopa tapah Shrutaujas
Tejah prabhava bala paurush buddhiyogah
Naaradhanaaya hi bhavanti parasya pumsah
Bhaktya tutosha bhagavan gajayuthapaayah
"I understand that wealth, noble birth, beauty, austerity, knowledge, vigour, brilliance, influence, strength, valour, intellect, and yogic power — all these qualities are not sufficient to satisfy the Supreme Lord. Yet, through devotion alone, even the elephant king Gajendra pleased Him." (Bhagavat 7.9.9)
Vyadhasya acharanam, Dhruvasya cha vayo, Vidya Gajendrasya ka?
Kubjayah kimu naam roopam adhikam, Kim tat Sudamno dhanam?
Vanshah ko Vidurasya, Yadavapater Ugrasya, Kim paurusham?
Bhaktya tushyati kevalam, Na cha gunair, Bhakti priyo Madhavah.
Vyadha (Ratnakar) had no pure conduct,
Dhruva was very young and lacked learning,
Gajendra (the elephant king) had no knowledge,
Kubja was deformed in body and name,
Sudama was poor and without wealth.
Vidura was of no noble lineage,
Ugrasena of the Yadavas had no valor.
Yet, only by devotion is Madhav pleased- Not by qualities or strength.
Prahladji continues his heartfelt prayer:
“God does not require worship. Out of sheer compassion, He accepts the devotion of His bhaktas. Though I am unworthy, I still sing His glories—because it is this very devotion that purifies the soul and liberates it from the bondage of the world. God manifests in various incarnations to bless the world and protect Dharma. The asura for whose destruction You appeared in fierce wrath has now been vanquished. I humbly pray—please let Your anger subside. Just as the death of a venomous snake or a scorpion brings relief to all, the slaying of this daitya has brought joy to everyone. Your devotees now yearn for a glimpse of Your serene, compassionate form.
O Prabhu! Even after beholding Your terrifying form, I do not feel fear—because my real fear lies in the endless, painful cycle of birth and death. Entangled in my own karma, I wander through the endless chain of transmigration. O Friend of the helpless! When will You grant me refuge at Your lotus feet?
In every birth, I have only experienced sorrow. Even the remedies for that sorrow turned out to be more painful. Now, I seek only one thing from You—please grant me such devotion that I may dedicate my life in Your service. You are the dearest of all, the selfless well-wisher, the universal object of worship. Merely by singing the glories of Your divine pastimes, I can easily cross over the miseries of this world, for in that journey, I shall remain in the divine company of saints devoted to Your feet.
No worldly effort can offer protection without Your grace. Whatever is done by Brahma and all other empowered beings happens only by Your will, Your energy, and Your resources. In truth, the entire cosmos and its workings are nothing but You alone."
Prahladji reflects on the origin of bondage:
“When, with the permission of the Supreme Person (Purush), Kaal (Time) stirs within prakriti (maya/material energy/premodial nature), then prakriti creates the subtle body endowed with mind and senses, which is a web of ignorance. This itself is the cycle of worldly existence, which no one other than the God can cross. Maya is grinding me on this wheel of suffering. But You, O omniscient and omnipotent One, can rescue me. I have seen the allure of heaven, the splendour of wealth, and even the trembling fear they have before the wrath of their creator—but all of it is fleeting, swallowed by Time. I do not seek heaven, nor worldly pleasures. All I ask is to be placed in the company of Your devotees. That alone is my prayer.”
“When, with the permission of the Supreme Person (Purush), Kaal (Time) stirs within prakriti (maya/material energy/premodial nature), then prakriti creates the subtle body endowed with mind and senses, which is a web of ignorance. This itself is the cycle of worldly existence, which no one other than the God can cross. Maya is grinding me on this wheel of suffering. But You, O omniscient and omnipotent One, can rescue me. I have seen the allure of heaven, the splendour of wealth, and even the trembling fear they have before the wrath of their creator—but all of it is fleeting, swallowed by Time. I do not seek heaven, nor worldly pleasures. All I ask is to be placed in the company of Your devotees. That alone is my prayer.”
He continues, with deep realisation:
"Sensual pleasures may sound pleasant, but they are like a mirage—illusory, fleeting, and the cause of countless diseases. Yet, humans madly chase after them, hoping to find fulfilment in mere drops of honey. Bhagwan, You are the soul of all beings and love us without condition—therefore, You hold no bias. Yet, Your grace is attainable only through service and devotion—not by birth or lineage.
"Sensual pleasures may sound pleasant, but they are like a mirage—illusory, fleeting, and the cause of countless diseases. Yet, humans madly chase after them, hoping to find fulfilment in mere drops of honey. Bhagwan, You are the soul of all beings and love us without condition—therefore, You hold no bias. Yet, Your grace is attainable only through service and devotion—not by birth or lineage.
This world is like a dark, blind well, with the snake of Time always ready to strike. I, too, was on the verge of falling in, but Naradji rescued me. For this reason, I can never abandon the service of Your devotees. When my father raised his sword to kill me and challenged, ‘If your God exists, let Him protect you’—it was You who saved me and destroyed him. I believe You did all this only to uphold the words of Your great devotee-saints like Sanak and others.”
In awe of Bhagwan's cosmic nature, Prahladji proclaims:
“You are the beginning, the middle, and the end of the universe. Everything arises from You and eventually dissolves into You. You are both the material cause and the efficient cause of creation—any perception of duality is merely an illusion cast by Maya.
“You are the beginning, the middle, and the end of the universe. Everything arises from You and eventually dissolves into You. You are both the material cause and the efficient cause of creation—any perception of duality is merely an illusion cast by Maya.
At the time of dissolution, You rest in the turiya state (pure transcendence), and then, by Your will, manifest the cosmos once again. In Your cosmic form (Vishwarup), You possess countless heads, arms, and limbs. The fourteen worlds are but Your various body parts. You destroyed Madhu and Kaitabh and protected the Vedas, returning them to Brahmaji. In every Yug, You descend to uphold Dharma and destroy the wicked. In Kaliyug, You remain hidden, which is why You are called ‘Triyugī’—revealed only in the other three Yugs."
With tenderness and surrender, Prahladji prays:
“O Vaikunthnath! My mind, stained by sinful desires and pulled by the senses, finds no taste in Your divine pastimes. Exhausted by the false pleasures of this world and the cycle of birth and death, I seek refuge. O Jagadguru! As You have created all beings, please also lift these deluded souls across the ocean of samsara. I am not afraid—for my heart delights in Your divine play—but I am pained for those unfortunate ones who, chasing fleeting pleasures, turn away from Your nectar-like glories.
“O Vaikunthnath! My mind, stained by sinful desires and pulled by the senses, finds no taste in Your divine pastimes. Exhausted by the false pleasures of this world and the cycle of birth and death, I seek refuge. O Jagadguru! As You have created all beings, please also lift these deluded souls across the ocean of samsara. I am not afraid—for my heart delights in Your divine play—but I am pained for those unfortunate ones who, chasing fleeting pleasures, turn away from Your nectar-like glories.
Many great sages retreat to forests and take vows of silence for their own liberation. They do not strive for the welfare of others. But I cannot abandon these forgotten, helpless souls. I do not wish for liberation alone. And I see no shelter for these wandering beings other than You.
The scriptures speak of ten well-known paths to liberation: silence, celibacy, scriptural listening, austerity, self-study, performance of one’s Dharma, analytical interpretation of scriptures, seclusion, japa, and samadhi. But for those whose senses remain uncontrolled, these become mere occupations, not true paths to freedom.
The Vedas speak of Your two forms—cause and effect—but in truth, You are beyond all form and beyond all concept. All elements—air, fire, earth, water, the senses, mind, ego, the universe, the three gunas (sattva, rajas, tamas) and their transformations—they are all Your manifestations. The wise understand that these are all limited and perishable. But You are eternal and boundless. Therefore, no word or thought can fully grasp Your true essence.”
Tat te arhattama namah stutikarma poojah
Karma smritish charanayoh shravanam kathayam
Samsevaya tvayi vineti shadangaya kim
Bhaktim janah paramahan sagatau labhet
"O most worshipable Bhagwan! Your service has six limbs — obeisance, praise, complete surrender of all actions, service and worship, contemplation of Your lotus feet, and hearing of Your divine pastimes. Without this sixfold service, how can one attain devotion to Your lotus feet? And without devotion, how can one attain You? Can anyone truly attain devotion on the path of the realised saints (paramhansas) without them?” (Bhagavat 7.9.50)
Naradji narrates that in this way, the devoted Prahlad lovingly described the divine form and glories of Bhagwan. Listening to his pure, heartfelt devotion, the wrath of Narasimha Bhagwan finally subsided. He became calm and pleased, and then spoke to Prahlad in a gentle, affectionate voice:
"O most blessed Prahlad, embodiment of auspiciousness! May you always be blessed. O foremost among daityas! I am immensely pleased with you. Ask Me for any boon you desire—for I am the fulfiller of all beings’ wishes."
Despite being offered such a divine opportunity by God Himself, Prahladji, the crown-jewel of the asura clan and an unmatched lover of God, did not allow himself to be tempted. Even as a young boy, he understood a profound truth: seeking boons is an obstacle to pure devotion.
With a gentle smile, Prahladji responded to Bhagwan with deep humility:
"O Prabhu! Since birth, I have been drawn toward worldly pleasures. But I have taken refuge in You precisely to escape them—please do not now tempt me again through these boons.
I know, O Bhagwan, that You are testing me to see whether true signs of devotion exist in me or not. For there can be no other reason—You, who are boundless mercy itself, could never truly wish Your devotee to become entangled in desire again.
I know, O Bhagwan, that You are testing me to see whether true signs of devotion exist in me or not. For there can be no other reason—You, who are boundless mercy itself, could never truly wish Your devotee to become entangled in desire again.
These pleasures of the senses only tighten the knots in the heart and throw the soul back into the endless cycle of birth and death. They are the very chains I have come to You to break. To ask You for rewards would be like a trader striking a bargain with his master. One who seeks fulfilment of desires in exchange for service is not a servant—he is merely a businessman."
Ashasano na vai bhrityah swaminyaashish aatmanah
Na swami bhrityatah swamyam icchanyo raati chashishah
"He who serves a master in hope of personal gain is not a true servant. And he who grants boons to his servant merely to assert his own mastery is not a true master either." (Bhagavat 7.10.5)
I am Your selfless servant, and You are my impartial Lord. Just as a king and his servants have a relationship based on purpose, such a relationship does not exist between You and me.
Yadi dasyasi me kaman-varaam tvam varadarshabh
Kamanam hridaya-saroham bhavatastu vrine varam
"O my supreme Lord, the jewel among boon-givers! If You truly wish to grant me a boon, then please grant that the seed of any desire may never sprout in my heart." (Bhagavat 7.10.7)
Indriyaani manah prana atma dharmo dhritir-matih
Hreeh shreesh tejah smritih satyam yasya nashyanti janmanaa
"The moment a desire arises in the heart, all of the following are destroyed—sense control, mind, life force, body, righteousness, patience, intelligence, modesty, prosperity, brilliance, memory, and truthfulness." (Bhagavat 7.10.8)
Vimunchati yada kaman manavo manasi sthitaan
Tarhy eva pundarikaaksha bhagavattvaya kalpate
"When a human being gives up all desires that dwell in the mind, then alone, O lotus-eyed Bhagwan, he becomes fit to realise the Supreme Divine." (Bhagavat 7.10.9)
Om namo bhagavate tubhyam purushaya mahatmane
Haraye adbhuta-sinhaya brahmane paramatmane
"O Bhagwan, my humble obeisance unto You! You dwell in the hearts of all beings. You are the Supreme Brahman, the Absolute Truth, the most compassionate among all. Again and again, I bow down at the lotus feet of Shree Hari, who has manifested in His marvellous form as Narasimha." (Bhagavat 7.10.10)
Shree Narasimha Bhagwan then spoke to Prahladji:
"My true single-minded devotees never desire any material or heavenly pleasures, neither in this world nor the next. Yet, for My satisfaction, I ask you to accept the enjoyments of the Daitya kingdom for one full Manvantar (an epoch of a Manu). While doing so, always keep Me within your heart, listen to My divine pastimes with love, dedicate all your actions to My worship, and in this way, gradually exhaust your past karmas."
"My true single-minded devotees never desire any material or heavenly pleasures, neither in this world nor the next. Yet, for My satisfaction, I ask you to accept the enjoyments of the Daitya kingdom for one full Manvantar (an epoch of a Manu). While doing so, always keep Me within your heart, listen to My divine pastimes with love, dedicate all your actions to My worship, and in this way, gradually exhaust your past karmas."
Bhogena punyam kushalena papam kalevaram kaalajavena hitvaa
Kirtim vishuddhaam suraloka-geetam vitaya mam eshyasi mukta-bandhah
“By enjoying the fruits of your virtuous actions and by performing selfless deeds that destroy sinful reactions, in due time you will give up your body and become free from all bondage—then you shall come to Me. Even in the higher worlds, the celestial beings will sing of your pure fame.” (Bhagavat 7.10.13)
Prahladji then prayed to Bhagwan for the deliverance of his father, who had ignorantly blasphemed the Lord. He said that although God’s glance had already purified his father, he still wished that all his sins would be destroyed entirely—that was the boon he desired.
Shree Narasimha Bhagwan replied, “Your father has already been delivered. In fact, had there been twenty-one generations of your ancestors, they all would have been liberated because of having a pure-hearted devotee son like you.”
Yatra yatra cha mad-bhaktaah prashantah sama-darshinah
Sadhavah samuda-acharas te pooyante-pi-keekataah
"Wherever My peaceful, equal-minded, and virtuous devotees live — even those places, though they may be like Kīkaṭa (impure or uncultured lands), become purified and sacred by their presence." (Bhagavat 7.10.19)
Naradji continued, "O Yudhishthir, following the command of Bhagwan, Prahladji performed the final rites for his father Hiranyakashipu with due honour. Thereafter, the noble Brahmins conducted his coronation, anointing him as king.
Brahmaji then offered heartfelt prayers to Narasimha Bhagwan and humbly said, 'O Bhagwan, it was I who granted the boon to Hiranyakashipu that no living being could kill him. Deluded by that power, he became arrogant and tyrannical. But how fortunate it is that his own son Prahlad has taken shelter at Your divine feet! Merely meditating upon Your Narasimha form can free anyone from all fears.'
Bhagwan gently replied, 'Brahmaji, henceforth do not bestow such boons upon cruel and wicked beings. It is like feeding milk to a venomous serpent—it only increases the danger.' Saying this, Bhagwan Narasimha disappeared from the spot.
Then Brahmaji, accompanied by Shukracharya and other sages, formally appointed Prahladji as the sovereign ruler of all the danavs and daityas. With their task complete, the devatas and sages returned to their respective abodes."
Summary: JKYog India Online Class- Shreemad Bhagavat Katha [Hindi]- 16.05.2025
