SB 7.5.51: Difference between revisions
m (1 revision(s)) |
No edit summary |
||
| Line 1: | Line 1: | ||
{{info | {{info | ||
|speaker= | |speaker=Nārada Muni | ||
|listener=King | |listener=King Yudhiṣṭhira | ||
}} | }} | ||
[[Category:Srimad-Bhagavatam - Canto 07 Chapter 05]] | |||
[[Category:Bhagavatam Verses Spoken by Narada Muni - Vanisource|070551]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 7|Seventh Canto]] - [[SB 7.5: Prahlada Maharaja, the Saintly Son of Hiranyakasipu|Chapter 5: Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 7.5.50]] '''[[SB 7.5.50]] - [[SB 7.5.52]]''' [[File:Go-next.png|link=SB 7.5.52]]</div> | |||
{{RandomImage}} | |||
==== TEXT 51 ==== | ==== TEXT 51 ==== | ||
<div | <div class="verse"> | ||
tatheti guru-putroktam | :tatheti guru-putroktam | ||
anujñāyedam abravīt | :anujñāyedam abravīt | ||
dharmo hy asyopadeṣṭavyo | :dharmo hy asyopadeṣṭavyo | ||
rājñāṁ yo gṛha-medhinām | :rājñāṁ yo gṛha-medhinām | ||
</div> | </div> | ||
| Line 17: | Line 22: | ||
==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
<div | <div class="synonyms"> | ||
''tathā''—in this way; ''iti''—thus; ''guru-putra-uktam''—advised by Ṣaṇḍa and Amarka, the sons of Śukrācārya; ''anujñāya''—accepting; ''idam''—this; ''abravīt''—said; ''dharmaḥ''—the duty; ''hi''—indeed; ''asya''—unto Prahlāda; ''upadeṣṭavyaḥ''—to be instructed; ''rājñām''—of the kings; ''yaḥ''—which; ''gṛha-medhinām''—who are interested in householder life. | |||
</div> | </div> | ||
| Line 24: | Line 29: | ||
==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
<div | <div class="translation"> | ||
After hearing these instructions of Ṣaṇḍa and Amarka, the sons of his spiritual master, Hiraṇyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families. | After hearing these instructions of Ṣaṇḍa and Amarka, the sons of his spiritual master, Hiraṇyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families. | ||
</div> | </div> | ||
| Line 31: | Line 36: | ||
==== PURPORT ==== | ==== PURPORT ==== | ||
<div | <div class="purport"> | ||
Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām. There are two kinds of royal families—one whose members are simply attached to household life and the other consisting of rājarṣis, kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a rājarṣi, whereas Hiraṇyakaśipu wanted him to become a king attached to sense enjoyment (gṛha-medhinām). Therefore in the Āryan system there is varṇāśrama-dharma, by which everyone should be educated according to his position in society's division of varṇa (brāhmaṇa, kṣatriya, vaiśya and śūdra) and āśrama (brahmacarya, gṛhastha, vānaprastha and sannyāsa). | Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word ''dharma'' here does not refer to some religious faith. As clearly stated, ''dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām''. There are two kinds of royal families—one whose members are simply attached to household life and the other consisting of ''rājarṣis'', kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a ''rājarṣi'', whereas Hiraṇyakaśipu wanted him to become a king attached to sense enjoyment (''gṛha-medhinām''). Therefore in the Āryan system there is ''varṇāśrama-dharma'', by which everyone should be educated according to his position in society's division of ''varṇa'' (''brāhmaṇa, kṣatriya, vaiśya'' and ''śūdra'') and ''āśrama'' (''brahmacarya'', ''gṛhastha'', ''vānaprastha'' and ''sannyāsa''). | ||
A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiraṇyakaśipu was that Hiraṇyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam ( | A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiraṇyakaśipu was that Hiraṇyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real ''dharma'', or occupational duty, is described in ''Śrīmad-Bhāgavatam'' (''dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|6.3.19]])). As described to his order carriers by Dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real ''dharma'' is that which is advised in ''Bhagavad-gītā'': ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the ''varṇāśrama'' system, one must give it up and engage in one's spiritual function. One's real ''dharma'', or occupational duty, is explained by Śrī Caitanya Mahāprabhu. ''Jīvera 'svarūpa' haya''-''kṛṣṇera 'nitya-dāsa''': ([[CC Madhya 20.108]]) every living being is an eternal servant of Kṛṣṇa. That is one's real occupational duty. | ||
</div> | </div> | ||
__NOTOC__ | |||
<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 7.5.50]] '''[[SB 7.5.50]] - [[SB 7.5.52]]''' [[File:Go-next.png|link=SB 7.5.52]]</div> | |||
__NOTOC__ | |||
__NOEDITSECTION__ | |||
Revision as of 18:44, 5 June 2021
A.C. Bhaktivedanta Swami Prabhupada
TEXT 51
- tatheti guru-putroktam
- anujñāyedam abravīt
- dharmo hy asyopadeṣṭavyo
- rājñāṁ yo gṛha-medhinām
SYNONYMS
tathā—in this way; iti—thus; guru-putra-uktam—advised by Ṣaṇḍa and Amarka, the sons of Śukrācārya; anujñāya—accepting; idam—this; abravīt—said; dharmaḥ—the duty; hi—indeed; asya—unto Prahlāda; upadeṣṭavyaḥ—to be instructed; rājñām—of the kings; yaḥ—which; gṛha-medhinām—who are interested in householder life.
TRANSLATION
After hearing these instructions of Ṣaṇḍa and Amarka, the sons of his spiritual master, Hiraṇyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families.
PURPORT
Hiraṇyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeṣṭavyo rājñāṁ yo gṛha-medhinām. There are two kinds of royal families—one whose members are simply attached to household life and the other consisting of rājarṣis, kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a rājarṣi, whereas Hiraṇyakaśipu wanted him to become a king attached to sense enjoyment (gṛha-medhinām). Therefore in the Āryan system there is varṇāśrama-dharma, by which everyone should be educated according to his position in society's division of varṇa (brāhmaṇa, kṣatriya, vaiśya and śūdra) and āśrama (brahmacarya, gṛhastha, vānaprastha and sannyāsa).
A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiraṇyakaśipu was that Hiraṇyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam (dharmaṁ tu sākṣād bhagavat-praṇītam (6.3.19)). As described to his order carriers by Dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the varṇāśrama system, one must give it up and engage in one's spiritual function. One's real dharma, or occupational duty, is explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': (CC Madhya 20.108) every living being is an eternal servant of Kṛṣṇa. That is one's real occupational duty.