aprameyānubhāvo 'yam
Though he is only a child and is not far from me, he remains energetic in mind, never forgetting my enemy Viṣṇu. He is capable of escaping death like Śunaḥ-śepa.
Though he is situated close, he never forgets my enemy (anāryam), Viṣṇu. Prahlāda’s inability to give up his nature is explained through an example. He is resilient like a dog’s tail. Śunaḥ-śephaḥ is the name of the middle son of Ajīgarta who was sold to Hariścandra by his parents as a sacrifice. He did not remember their harm to him, and took shelter of Viśvāmitra and became a member of his family. He was thus saved from being killed. Prahlāda was similarly able to escape death.
|| 7.5.47 ||
aprameyānubhāvo 'yam
akutaścid-bhayo 'maraḥ
nūnam etad-virodhena
mṛtyur me bhavitā na vā
He has unlimited power, is fearless and deathless. Perhaps opposing him will bring my death.
|| 7.5.48 ||
iti tac-cintayā kiñcin
mlāna-śriyam adho-mukham
śaṇḍāmarkāv auśanasau
vivikta iti hocatuḥ
While he was thinking in this way, bereft of bodily luster, his face cast downward, Ṣaṇḍa and Amarka spoke to him in private.
|| 7.5.49 ||
jitaṁ tvayaikena jagat-trayaṁ bhruvor
vijṛmbhaṇa-trasta-samasta-dhiṣṇyapam
na tasya cintyaṁ tava nātha cakṣvahe
na vai śiśūnāṁ guṇa-doṣayoḥ padam
You have conquered the three worlds by yourself. The devatās are afraid of the mere movement of your brow. O master! We do not see that it is worth while to think about unobtainable desires. We do not take seriously the good and bad behavior of children.
We do not see it suitable for you to think about desires you cannot attain. “But my son’s nature is to oppose me.” We do not see the behavior of children in terms of good and bad. We will understand the good or bad nature of his intelligence after his childhood. Vai means “and.” The one verb cakṣvahe is used for both objects.
|| 7.5.50 ||
imaṁ tu pāśair varuṇasya baddhvā
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