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PRAHLADA STOTRAM - 4

Ramanbil_at_aol.com
Date: Sat May 20 2000 - 21:10:28 PDT

PRAHLADA STOTRAM - 4
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Dear Bhagavatas:
The synopsis of SlOkas 23 to 36 is given below.
Dasoham
Anbil Ramaswamy
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(Translations by Sri P.N.Krishnaswamy Iyengar)
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drishTA mayA divi vibhO: akhila dishNyapAnAm
aayuh: sriyO vibhava ichchathi yAn janOyam/
yE asmat pithu: kupitha hAsa vijrimbitha bhroo-
vispoorjithEna lulithA: sa thu thE nirasthah://                     23
Meaning
"Oh! Lord! The Absolute without a second! Generally  men in this samsAra wish 
and pray for long life, wealth and greatness which are enjoyed by all the 
minor Devas and even by Devendra in the heaven. Such long life etc, purely 
depended upon my father's anger, pleasure and bending of the brows indicative 
of displeasure. Such a father of mine has been destroyed by you. 
I have seen all of them"
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tasmAd amoo: thanu bruthAm aham aasisha: gnya
aayuh sriyam vibhavam aindriyam Aa virinchAth/
na ichchAmi thE viluLithAn uru vikramENa
kAlAthmanA upanaya mAm nija brithya pArsvam//                         24
Meaning
" Oh! Lord! Knowing as I do, that all the long life, wealth and prosperity 
that are enjoyable from Brahma downwards are transient and impermanent and 
fleeting, I do not want them at all. Those worldly pleasures etc. are all 
subject to you. Hence, take me in the assembly of your servants who are at 
your service"
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kutra Asishah: sruthi sukhA: mriga thrishNa roopa:
kva idam kalEbaram asEsha rujAm virOha:/
nirvidyathE na thu janO yad  api ithi vidwAn
kAma analam madhulavai: samayan durApai://                  25
Meaning
" People know fully well that long life, wealth and prosperity though 
pleasant, are only a mirage at the time of their enjoyment. Yet, they try 
their best to attain them; And,  they do not show any inclination for 
renunciation."
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kve aham raja: prabhava: Isa! tamO adhikE asmin
jAtha: surEthara kulE kva thava anukampA/
na brahmaNo na thu bhavasya na vai ramAyA 
yath mE arpitha: sirasi padma kara: prasAda://                  26
Meaning
" Oh! Lord! Where am I, who am the origin of RajOguNa and who has been born 
in the asura clan, which is the seat of TamOguNa? Where is your grace to one 
born so low as I am? You, in your infinite grace have placed your Lotus holy 
hand on my head: but not even on Brahma, Siva and MahAlakshmi who have not 
been deserving of your blissful grace."
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na yEshA parAvara mathi: bhavathO na thu syAth
janthO: yatha Aatma suhridO jagatas thathApi/
sam sEvayA sura TharOr Iva thE prasAda:
sEvAnuroopam udayO  na parAparatvam//                       27
Meaning
" It is only man who makes a distinction between high and low in this world. 
For you, Oh! Lord! There is no distinction. To you, all are equal. For 
example, the reward one derives from kalpaka tree depends upon the way one 
worships the same. The degree of the reward ultimately lies in the degree of 
worship of that tree. There is no distinction between high and low so far as 
that tree is concerned. That kalpaka tree is impartial. So also you are."
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eEvam janam nipathitham prabhavA hi koopE
kAmAbhi kAmam anu yah: prapathan prasangAth/
kritvA AatmasAth sura rishirNA bhagavan gruheetha:
sOham katham nu visrujE thava brithya sEvAm//                   28
Meaning
" Oh! Lord! I am already fallen into the well of samsAra  which is full of 
snakes (worries). I am always inclined to fall more and more into such a well 
by coming into contact with men who always are eager to fulfil their worldly 
desires;  yet, you have saved me by sending the Deva rishi NAraDhA to 
initiate me into the holy teachings and to make me your own. Then, how can I 
ever think of leaving the service to your real devotees whose motto is - 
SERVICE FOREVER." 
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math prANa rakshaNam anantha pithur vadas cha
manyE sva brithya rushi vAkhyam rutham vidhAthum/
khaDgam pragruhya yad avOchath asath vidithsu:
tvAm EeswarO mad madh apara: avathu kham harAmi"            29
Meaning
" Now, Oh Lord! The Immeasurable! You have saved me and you have killed my 
father. These two things you have done first with a view to establish your 
Bhakta Sri NAraDa's words and then to make false my father's words " I am now 
going to kill you. If there is any Iswara besides me, let him now be your 
protector. I will cut off your head."
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yEka: tvamEva jagad Etath amushya yath tvam
aadhy anthayO: prithag avasyasi madhyathas cha/
srushTvA guNa vyathikaram nija mAyayA idam
nAnEva thairavasitha: tad anu pravishTa://                      30
Meaning
"Oh! Lord! You are the one. You manifest yourself in the beginning, middle 
and end of this universe. You exhibit yourself in those three different 
stages of existence. You create this world by your own mAya as an effect of 
the interchanging TriguNas and you enter into the created world and you 
exhibit yourself in all the forms of your own creation. Thus, you are the 
manifestation of this world creation"
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tvam vA idam sad asad eesa! bhavAn tatha: anya:
mAyA yad Aatma para buddhir iyam hi apArthA/
yad yasya janma nidhanam sthithir eekshaNam cha
tadvai tadEva vasukAlavath ushTitharvO://                       31
Meaning
" You are the Lord of this universe which is of soul and matter. Yet, you are 
out of this universe. The idea that this body is itself the soul is false. 
The creation, protection and destruction of this universe are all imbedded in 
the earth. The seed disappears and the result is the tree which grows in the 
earth as time passes on."
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nyasya idam Aatmani jagad vilaya ambhu madhyE
sEshE svathO nija sukhAnubhavO nireehah:/
yOgEna meelitha drig Aatmani veetha nidrah:
thuryE sthithO na thu thamO na guNAms cha yunkshE//         32
Meaning
" In the praLaya stage of this universe, you place all these souls in a 
secure position and you are immersed in yOga sleep closing your eyes. Even 
then you are doing this for your own pleasure, yet being detached. You are 
not at all affected by these worldly attachments."
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tasyai thE vapu: idam nija kAla sakthyA
sanchOditha prakriti dharmiNa Aatma ghooDam/
ambasi anantha sayanAth viramath samAdhE:
nabhEhr abhooth svakaNikAth vaDavath mahA abjam//           33
Meaning
" You, after the yOga nidra, get up from the deep slumber and begin to create 
the universe again i.e. you exhibit yourself again. Then, from your divine 
navel springs up a lotus flower, just as a Banyan tree rises up from a small 
seed. The lotus flower is a very big one"
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tath sambhava: kavi: athO anyath apasyamAnah:
tvAm beejam Aatmani thatham sva bahir vichinthya/
na avindaath abda satham apsu nimajjamAnah:
jAtha ankurE katham athah: upalabEda beejam//                   34
Meaning
" From that flower, Lord Brahma was born. Then, Brahma did not see anything 
except himself and that flower. He was curious to know how he and the flower 
came. He went round and round. No success. Then, for full one hundred 
Brahma-years he dived into the praLaya ocean. Even then he could not see the 
Lord who was the cause of that lotus flower. This, however, is nothing 
strange. How can a seed be again observed when the seed has sprouted?"
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sa tvat AatmayOnir athi vismitha aasritha abjam
kAlEna theevra tapasA parisuddha bhAva:/
tvam Aatman Eesa! Bhuvi gandham iva athi sookshma-
bhootha indriyAsayam ayam vithatham dadarsa//                   35
Meaning
" Then, that Brahma performed Tapas for a very long time and became purified 
in mind. Then he saw you, Oh! Lord!, all pervading, in a subtle fashion, just 
as one feels smell in the earth. How were you then? You were all exhibiting 
yourself in all your Bhuta-sookshma and Indriyas (senses). Such are you. Oh! 
Lord!"
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yEvam sahasra vadhana angri sirah: kara Ooru-
nAsAsya karNa nayana AbharaNa AayudhAdyAm/
mAyamayam sad upalakshaNa sannivEsam
drishTvA mahA purusham Aapa mudham virinchih://             36
Meaning
" That same Brahma then saw your awe-inspiring form full of mAya, with 
thousands of faces, mouths, ears, hands, thighs, noses etc. and realized that 
you are the one mahApurusha and derived immense pleasure"
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PRAHLADA STOTRAM 5 will follow
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