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Shloka 16

Prahlāda Instructs the Sons of Demons: Begin Bhakti from Childhood; Household Attachment as Bondage; Nārāyaṇa as the All-Pervading Supersoul

विद्वानपीत्थं दनुजा: कुटुम्बं पुष्णन्स्वलोकाय न कल्पते वै । य: स्वीयपारक्यविभिन्नभाव- स्तम: प्रपद्येत यथा विमूढ: ॥ १६ ॥

vidvān apītthaṁ danujāḥ kuṭumbaṁ puṣṇan sva-lokāya na kalpate vai yaḥ svīya-pārakya-vibhinna-bhāvas tamaḥ prapadyeta yathā vimūḍhaḥ

હે દાનવપુત્રો! આ જગતમાં શિક્ષિત જણ પણ ‘આ મારું, તે બીજાનું’ એવી ભેદબુદ્ધિથી કુટુંબનું જ પોષણ કરતો રહે છે. બિલાડી-કૂતરાં જેવી સીમિત કુટુંબભાવનામાં ફસાઈ તે આધ્યાત્મિક જ્ઞાન સ્વીકારી શકતો નથી અને અજ્ઞાનના અંધકારમાં પડી જાય છે.

विद्वान्a learned person
विद्वान्:
कर्ता (कर्ता/Subject)
TypeNoun
Rootविद्वस् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
अपिeven though
अपि:
सम्बन्ध (सम्बन्ध/Particle)
TypeIndeclinable
Rootअपि (अव्यय)
Formसम्भावना/समुच्चय-अव्यय (even/although)
इत्थम्thus
इत्थम्:
क्रियाविशेषण (क्रियाविशेषण/Adverbial)
TypeIndeclinable
Rootइत्थम् (अव्यय)
Formप्रकार-अव्यय (thus, in this manner)
दनुजाःO Danuja-s (descendants of Danu)
दनुजाः:
कर्ता (कर्ता/Subject—addressed/mentioned)
TypeNoun
Rootदनुज (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, बहुवचन
कुटुम्बम्family
कुटुम्बम्:
कर्म (कर्म/Object)
TypeNoun
Rootकुटुम्ब (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
पुष्णन्maintaining
पुष्णन्:
कर्ता (कर्ता/Agent-participle)
TypeVerb
Rootपुष् (धातु) → पुष्णत् (कृदन्त, शतृ)
Formशतृ-प्रत्ययान्त वर्तमान-कृदन्त (present active participle), पुंलिङ्ग, प्रथमा, एकवचन; ‘maintaining’
स्वलोकायfor his own (heavenly) world
स्वलोकाय:
सम्प्रदान (सम्प्रदान/Purpose)
TypeNoun
Rootस्व (प्रातिपदिक) + लोक (प्रातिपदिक)
Formतत्पुरुष-समास; पुंलिङ्ग, चतुर्थी, एकवचन; ‘for one’s own world/benefit’
not
:
सम्बन्ध (सम्बन्ध/Negation marker)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय
कल्पतेis beneficial / is fit
कल्पते:
क्रिया (क्रिया/Verb)
TypeVerb
Rootकॢप् (धातु)
Formलट् (Present), आत्मनेपद, प्रथमपुरुष, एकवचन; ‘is fit/avails’
वैindeed
वै:
सम्बन्ध (सम्बन्ध/Emphasis)
TypeIndeclinable
Rootवै (अव्यय)
Formनिश्चय-अव्यय (indeed)
यःwho
यः:
कर्ता (कर्ता/Subject of relative clause)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; सम्बन्धक (relative pronoun)
स्वीयपारक्यविभिन्नभावःone whose attitude is divided into ‘mine’ and ‘others’
स्वीयपारक्यविभिन्नभावः:
कर्ता (कर्ता/Subject-apposition)
TypeNoun
Rootस्वीय (प्रातिपदिक) + पारक्य (प्रातिपदिक) + विभिन्न (कृदन्त, क्त) + भाव (प्रातिपदिक)
Formबहुव्रीहि-समास; पुंलिङ्ग, प्रथमा, एकवचन; ‘यस्य भावः स्वीय-पारक्य-भेदेन विभिन्नः’
तमःdarkness (ignorance)
तमः:
कर्म (कर्म/Object)
TypeNoun
Rootतमस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
प्रपद्येतwould fall into / resort to
प्रपद्येत:
क्रिया (क्रिया/Verb)
TypeVerb
Rootप्र-पद् (धातु)
Formविधिलिङ् (Optative/विधिलिङ्), आत्मनेपद, प्रथमपुरुष, एकवचन; ‘would resort to’
यथाas
यथा:
सम्बन्ध (सम्बन्ध/Comparison marker)
TypeIndeclinable
Rootयथा (अव्यय)
Formउपमान/प्रकार-अव्यय (as, like)
विमूढःa deluded person
विमूढः:
उपमान (उपमान/Standard of comparison)
TypeNoun
Rootवि-मुह् (धातु) → विमूढ (कृदन्त, क्त)
Formक्त-प्रत्ययान्त, पुंलिङ्ग, प्रथमा, एकवचन; ‘deluded’

In human society there are attempts to educate the human being, but for animal society there is no such system, nor are animals able to be educated. Therefore animals and unintelligent men are called vimūḍha, or ignorant, bewildered, whereas an educated person is called vidvān. The real vidvān is one who tries to understand his own position within this material world. For example, when Sanātana Gosvāmī submitted to the lotus feet of Śrī Caitanya Mahāprabhu, his first question was ‘ke āmi,’ ‘kene āmāya jāre tāpa-traya.’ In other words, he wanted to know his constitutional position and why he was suffering from the threefold miseries of material existence. This is the process of education. If one does not ask, “Who am I? What is the goal of my life?” but instead follows the same animal propensities as cats and dogs, what is the use of his education? As discussed in the previous verse, a living being is entrapped by his fruitive activities, exactly like a silkworm trapped in its own cocoon. Foolish persons are generally encaged by their fruitive actions ( karma ) because of a strong desire to enjoy this material world. Such attracted persons become involved in society, community and nation and waste their time, not having profited from having obtained human forms. Especially in this age, Kali-yuga, great leaders, politicians, philosophers and scientists are all engaged in foolish activities, thinking, “This is mine, and this is yours.” The scientists invent nuclear weapons and collaborate with the big leaders to protect the interests of their own nation or society. In this verse, however, it is clearly stated that despite their so-called advanced knowledge, they actually have the same mentality as cats and dogs. As cats, dogs and other animals, not knowing their true interest in life, become increasingly involved in ignorance, the so-called educated person who does not know his own self-interest or the true goal of life becomes increasingly involved in materialism. Therefore Prahlāda Mahārāja advises everyone to follow the principles of varṇāśrama-dharma. Specifically, at a certain point one must give up family life and take to the renounced order of life to cultivate spiritual knowledge and thus become liberated. This is further discussed in the following verses.

D
Danuja (sons of Danu)

FAQs

It says that simply maintaining one’s family—even if one is learned—does not qualify one for the higher destination; spiritual progress requires rising beyond material identification and dualistic attachment.

Prahlada was instructing his schoolmates that the demoniac mindset is rooted in bodily identification and division, and that such duality leads to ignorance rather than liberation.

Practice seeing all beings as related to the Supreme Lord, reduce possessiveness, and act in service and compassion—so duties are done without envy, exploitation, or sectarian hatred.