Devanagari
श्रीहिरण्यकशिपुरुवाच
हे दुर्विनीत मन्दात्मन्कुलभेदकराधम ।
स्तब्धं मच्छासनोद्वृत्तं नेष्ये त्वाद्य यमक्षयम् ॥ ५ ॥
Verse text
śrī-hiraṇyakaśipur uvāca
he durvinīta mandātman
kula-bheda-karādhama
stabdhaṁ mac-chāsanodvṛttaṁ
neṣye tvādya yama-kṣayam
Synonyms
śrī
—
hiraṇyakaśipuḥ uvāca — the blessed Hiraṇyakaśipu said
;
he
—
O
;
durvinīta
—
most impudent
;
manda
—
ātman — O stupid fool
;
kula
—
bheda — kara — who are bringing about a disruption in the family
;
adhama
—
O lowest of mankind
;
stabdham
—
most obstinate
;
mat
—
śāsana — from my ruling
;
udvṛttam
—
going astray
;
neṣye
—
I shall bring
;
tvā
—
you
;
adya
—
today
;
yama
—
kṣayam — to the place of Yamarāja, the superintendent of death .
Translation
Hiraṇyakaśipu said: O most impudent, most unintelligent disruptor of the family, O lowest of mankind, you have violated my power to rule you, and therefore you are an obstinate fool. Today I shall send you to the place of Yamarāja.
Translation (Visvanatha Cakravarti Thakura)
Hiraṇyakaśipu said: O most impudent fool! Outcaste! Disruptor of the family!
You have stubbornly violated my orders. I will send you today to the abode of Yamarāja.
Durvinīta means impudent but it also has another meaning: especially well-behaved, or merciful towards the rascals. Mandātman means a fool but also means a person who is attentive to the unfortunate, since he cannot tolerate their suffering. Kula-bheda-kara means a breaker of a family but also means a person who brings distinction to the family. He considered Prahlāda to be vile (adhama) because Prahlāda, like the Prajāpatis, has great power, like the Prajāpatis who are also low. Prahlāda is considered arrogant because he does not consider the demons worthy of worship. “You have violated my orders. I will take you the Yama’s abode.” The other meaning of yama-kṣayam is the abode for yoga which enables Prahlāda to survive.
Purport
Hiraṇyakaśipu condemned his Vaiṣṇava son Prahlāda for being
durvinīta
— ungentle, uncivilized, or impudent. Śrīla Viśvanātha Cakravartī Ṭhākura, however, has derived a meaning from this word
durvinīta
by the mercy of the goddess of learning, Sarasvatī. He says that
duḥ
refers to this material world. This is confirmed by Lord Kṛṣṇa in His instruction in
Bhagavad-gītā
that this material world is
duḥkhālayam,
full of material conditions.
Vi
means
viśeṣa,
“specifically,” and
nīta
means “brought in.” By the mercy of the Supreme Lord, Prahlāda Mahārāja was especially brought to this material world to teach people how to get out of the material condition. Lord Kṛṣṇa says,
yadā yadā hi dharmasya glānir bhavati bhārata.
When the entire population, or part of it, becomes forgetful of its own duty, Kṛṣṇa comes. When Kṛṣṇa is not present the devotee is present, but the mission is the same: to free the poor conditioned souls from the clutches of the
māyā
that chastises them.
Śrīla Viśvanātha Cakravartī Ṭhākura further explains that the word
mandātman
means
manda
— very bad or very slow in spiritual realization. As stated in
Śrīmad-Bhāgavatam
(1.1.10)
,
mandāḥ sumanda-matayo manda-bhāgyā.
Prahlāda Mahārāja is the guide of all the
mandas,
or bad living entities who are under the influence of
māyā.
He is the benefactor even of the slow and bad living entities in this material world.
Kula-bheda-karādhama:
by his actions, Prahlāda Mahārāja made great personalities who established big, big families seem insignificant. Everyone is interested in his own family and in making his dynasty famous, but Prahlāda Mahārāja was so liberal that he made no distinction between one living entity and another. Therefore he was greater than the great
prajāpatis
who established their dynasties. The word
stabdham
means obstinate. A devotee does not care for the instructions of the
asuras.
When they give instructions, he remains silent. A devotee cares about the instructions of Kṛṣṇa, not those of demons or nondevotees. He does not give any respect to a demon, even though the demon be his father.
Mac-chāsanodvṛttam:
Prahlāda Mahārāja was disobedient to the orders of his demoniac father.
Yama-kṣayam:
every conditioned soul is under the control of Yamarāja, but Hiraṇyakaśipu said that he considered Prahlāda Mahārāja his deliverer, for Prahlāda would stop Hiraṇyakaśipu’s repetition of birth and death. Because Prahlāda Mahārāja, being a great devotee, was better than any
yogī,
Hiraṇyakaśipu was to be brought among the society of
bhakti-yogīs.
Thus Śrīla Viśvanātha Cakravartī Ṭhākura has explained these words in a very interesting way as they can be interpreted from the side of Sarasvatī, the mother of learning.