Shloka 2
Brahmā’s Boons, Hiraṇyakaśipu’s Cosmic Tyranny, and Prahlāda’s Transcendental Qualities
श्रीब्रह्मोवाच तातेमे दुर्लभा: पुंसां यान् वृणीषे वरान् मम । तथापि वितराम्यङ्ग वरान् यद्यपि दुर्लभान् ॥ २ ॥
śrī-brahmovāca tāteme durlabhāḥ puṁsāṁ yān vṛṇīṣe varān mama tathāpi vitarāmy aṅga varān yadyapi durlabhān
ಶ್ರೀಬ್ರಹ್ಮನು ಹೇಳಿದರು—ವತ್ಸ ಹಿರಣ್ಯಕಶಿಪು, ನೀನು ಬೇಡಿದ ವರಗಳು ಸಾಮಾನ್ಯ ಜನರಿಗೆ ದುರ್ಲಭ; ಆದರೂ, ಪುತ್ರ, ಅವು ಸಾಮಾನ್ಯವಾಗಿ ಲಭ್ಯವಿಲ್ಲದಿದ್ದರೂ ನಾನು ನಿನಗೆ ಅವನ್ನು ಅನುಗ್ರಹಿಸುತ್ತೇನೆ।
Material benedictions are not always exactly worthy of being called benedictions. If one possesses more and more, a benediction itself may become a curse, for just as achieving material opulence in this material world requires great strength and endeavor, maintaining it also requires great endeavor. Lord Brahmā informed Hiraṇyakaśipu that although he was ready to offer him whatever he had asked, the result of the benedictions would be very difficult for Hiraṇyakaśipu to maintain. Nonetheless, since Brahmā had promised, he wanted to grant all the benedictions asked. The word durlabhān indicates that one should not take benedictions one cannot enjoy peacefully.
FAQs
Because the requests involve extraordinary powers and protections beyond normal human reach; Brahmā acknowledges their exceptional nature even while agreeing to grant them.
Hiraṇyakaśipu had performed severe austerities to please Brahmā and then asked for powerful, uncommon boons; Brahmā responds by noting their rarity and consenting to bestow them.
It highlights that rare advantages can come with responsibility; one should seek blessings for dharma and devotion rather than for ego, domination, or harm to others.