Hiraṇyakaśipu - The King of Demons and His Vow of Immortality

This article presents a thematic survey of Hiraṇyakaśipu's philosophy, prayers, and confrontation with his son Prahlāda. It organizes the profound teachings found in the Vaniquotes category Śrīmad-Bhāgavatam Verses Spoken by Hiraṇyakaśipu.

Hiraṇyakaśipu was a powerful demon king and the twin brother of Hiraṇyākṣa. After Lord Varāha killed his brother, Hiraṇyakaśipu swore vengeance against Lord Viṣṇu. To gain the power necessary to defeat the Lord, he performed unprecedented austerities and won the favor of Lord Brahmā. Despite his demoniac nature, Hiraṇyakaśipu was learned in Vedic knowledge, as evidenced by his philosophical instructions to his grieving relatives. However, his learning was overshadowed by his intense envy of the Supreme Personality of Godhead. His life serves as a dramatic lesson on the futility of material power and the inevitable triumph of divine protection.

Philosophy of the Soul (Consoling the Queens)

Following the death of his brother Hiraṇyākṣa, Hiraṇyakaśipu displays a surprising depth of philosophical knowledge. He consoles his grieving mother, Diti, and his sister-in-law, Ruṣābhānu, by narrating the history of King Suyajña and the instructions of Yamarāja. This section illustrates that even demons may possess theoretical knowledge of the soul, distinguishing the eternal self from the temporary body, yet this knowledge remains useless without devotion to the Supreme Lord.

Story of King Suyajña

Hiraṇyakaśipu sets the scene by describing the death of King Suyajña and the intense lamentation of his queens, which kept the soul bound and prevented the funeral rites. He explains that excessive lamentation for the dead body is a sign of ignorance, for the soul continues its journey regardless of the body's state.

  • "In the state known as Uśīnara there was a celebrated King named Suyajña. When the King was killed in battle by his enemies, his kinsmen sat down around the dead body and began to lament the death of their friend."
  • "His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy."
  • "When the queens of the King of Uśīnara saw their husband lying in that position, they began crying, 'O lord, now that you have been killed, we also have been killed.' Repeating these words again and again, they fell down, pounding their breasts."
  • "As the queens loudly cried, their tears glided down their breasts, becoming reddened by kuṅkuma powder, and fell upon the lotus feet of their husband."
  • "Their hair became disarrayed, their ornaments fell, and in a way that evoked sympathy from the hearts of others, the queens began lamenting their husband's death."
  • "The time was appropriate for the body to be burned, but the queens, not allowing it to be taken away, continued lamenting for the dead body, which they kept on their laps. In the meantime, the sun completed its movements for setting in the west."

Yamarāja's Arrival

Hiraṇyakaśipu narrates how Yamarāja, the lord of death, appeared in the form of a boy to instruct the grieving queens about the inevitability of death. This incident highlights that the laws of nature are unavoidable, and even the greatest affection cannot stop the time factor ordained by the Supreme Lord.

  • "While the queens were lamenting for the dead body of the King, their loud cries were heard even from the abode of Yamarāja. Assuming the body of a boy, Yamarāja personally approached the relatives of the dead body and advised them as follows."
  • "In this regard, an example is given from an old history. This involves a discourse between Yamarāja and the friends of a dead person. Please hear it attentively."
  • "Thus Yamarāja, in the guise of a small boy, told all the queens: You are all so foolish that you lament but do not see your own death."
  • "After instructing all the foolish relatives of Suyajña, Yamarāja, in the form of a boy, disappeared from their vision. Then the relatives of King Suyajña performed the ritualistic funeral ceremonies."
  • "Hiraṇyakaśipu said: While Yamarāja, in the form of a small boy, was instructing all the relatives surrounding the dead body of Suyajña, everyone was struck with wonder by his philosophical words."

Distinguishing Body and Soul

Through the voice of Yamarāja, Hiraṇyakaśipu explains that the soul is distinct from the body and that material relationships are temporary, like travelers meeting at a watering place. He emphasizes that the living entity is merely a passenger in the material world, and attachment to temporary designations is the cause of suffering.

  • "Afflicted by a poor fund of knowledge, you do not know that even if you lament for your dead husband for hundreds of years, you will never get him back alive, and in the meantime your lives will be finished."
  • "My dear mother, in a restaurant or place for drinking cold water, many travelers are brought together, and after drinking water they continue to their respective destinations."
  • "The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds."
  • "He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy."
  • "Therefore none of you should be aggrieved for the loss of the body - whether your own or those of others. Only in ignorance does one make bodily distinctions, thinking 'Who am I? Who are the others? What is mine? What is for others?'"

Illusion of Material Experience

Hiraṇyakaśipu uses analogies, such as the reflection of trees in moving water, to illustrate how the soul falsely identifies with the body's changes. This presents a powerful argument that the soul's entanglement in saṁsāra arises solely from the agitated mind and false ego, rather than from the soul's constitutional position.

  • "The trees on the bank of a river, when reflected on the water, seem to move because of the movements of the water. Similarly, when the eyes move because of some mental derangement, the land appears to move also."
  • "O my gentle mother, when the mind is agitated by the movements of the modes of material nature, the living entity, although freed from all the different phases of the subtle and gross bodies, thinks that he has changed from one condition to another."
  • "In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers."
  • "This continued material life is called saṁsāra. Birth, death, lamentation, foolishness and anxiety are due to such material considerations. Thus we sometimes come to a proper understanding and sometimes fall again to a wrong conception of life."
  • "The conditioned soul thus situated must take birth in different species and work in various types of consciousness, thus creating new bodies. This continued material life is called saṁsāra."

Vow of Vengeance

Despite his philosophical understanding, Hiraṇyakaśipu is consumed by hatred for Lord Viṣṇu. He views the Supreme Lord not as the neutral Supersoul, but as a partisan figure who sided with the demigods to kill his brother. This section reveals the core of the demoniac mentality: the refusal to accept the supremacy of God and the desire to challenge Him.

Searching for Viṣṇu

Hiraṇyakaśipu vows to kill Viṣṇu, believing the Lord to be merely a powerful demigod subject to death. When he cannot find the Lord, he foolishly concludes that Viṣṇu must be hiding or dead, illustrating how the atheistic mind cannot perceive the all-pervading nature of the Supreme Truth.

  • "My insignificant enemies the demigods have combined to kill my very dear and obedient well-wisher, my brother Hiraṇyākṣa."
  • "Although the Supreme Lord, Viṣṇu, is always equal to both of us - namely, the demigods and the demons - this time, being devoutly worshiped by the demigods, He has taken their side and helped them kill Hiraṇyākṣa."
  • "Unable to see Him, Hiraṇyakaśipu said, 'I have searched the entire universe, but I could not find Viṣṇu, who has killed my brother. Therefore, He must certainly have gone to that place from which no one returns. (In other words, He must now be dead).'"
  • "Hiraṇyakaśipu said: My dear mother, sister-in-law and nephews, you should not lament for the death of the great hero, for a hero's death in front of his enemy is glorious and desirable."

Ambition to Overturn the Universe

The demon king declares his intention to perform austerities to reverse the cosmic order and attain the position of Brahmā. This ambition reflects the ultimate materialistic delusion: the belief that through personal effort, the living entity can become the supreme controller and reverse the laws of nature.

  • "By dint of my (Hiraṇyakaśipu's) severe austerities, I shall reverse the results of pious and impious activities. I shall overturn all the established practices within this world. Even Dhruvaloka will be vanquished at the end of the millennium."
  • "Since I am (Hiraṇyakaśipu) eternal and time is eternal, I shall endeavor for such austerity, mystic power and trance for many, many births, and thus I shall occupy the same post occupied by Lord Brahmā."
  • "O Dānavas and Daityas! O Dvimūrdhā, Tryakṣa, Śambara and Śatabāhu! O Hayagrīva, Namuci, Pāka and Ilvala! O Vipracitti, Puloman, Śakuna and other demons! All of you, kindly hear me attentively and then act according to my words without delay."

Prayers to Lord Brahmā (The Quest for Immortality)

After performing severe austerities for many celestial years, Hiraṇyakaśipu pleases Lord Brahmā. He offers prayers glorifying Brahmā as the supreme creator and the soul of the universe, requesting benedictions that would, in theory, make him immortal. However, these prayers are motivated by lust for power, proving that material piety without devotion is ultimately selfish.

Glorifying the Creator

Hiraṇyakaśipu displays profound theological knowledge, addressing Brahmā as the Supersoul and the source of all elements. He correctly identifies the creator as the engineer of the universe, yet he fails to recognize the Supreme Personality of Godhead, Kṛṣṇa, who empowers Brahmā.

  • "I offer my obeisances to the original personality within this universe, Lord Brahmā, who is cognizant and who can apply his mind and realized intelligence in creating this cosmic manifestation."
  • "The supreme person within this universe, Lord Brahmā, has gotten his exalted post by dint of severe austerities, mystic power and trance. Consequently, after creating the universe, he has become the most worshipable demigod within it."
  • "Let me offer my respectful obeisances unto the Supreme, who in his unlimited, unmanifested form has expanded the cosmic manifestation, the form of the totality of the universe."
  • "You are Hiraṇyagarbha, the reservoir of the universe, but nonetheless, being situated as the supreme controller, you are transcendental to the material world, which consists of the three modes of material nature."
  • "O my lord, being changelessly situated in your own abode, you expand your universal form within this cosmic manifestation, thus appearing to taste the material world. You are Brahman, the Supersoul, the oldest, the Personality of Godhead."

Soul of the Universe

Hiraṇyakaśipu acknowledges Brahmā's role as the controller of the senses, life air, and time. He understands the mechanics of the universal form (virāṭ-rūpa), but because his heart is impure, he uses this knowledge to exploit the universe rather than serve its Creator.

  • "Indeed, you inspire the yajnic brāhmaṇas to perform the rituals mentioned in the three Vedas. Being the Supreme Soul, the Supersoul of all living entities, you are beginningless, endless and omniscient, beyond the limits of time and space."
  • "You maintain the mind and the acting and knowledge-acquiring senses, and therefore you are the great controller of all the material elements and their qualities, and you are the controller of all desires."
  • "There is nothing separate from you, whether it be better or lower, stationary or moving. The knowledge derived from the Vedic literatures like the Upaniṣads, and from all the sub-limbs of the original Vedic knowledge, form your external body."
  • "Your Lordship, being the origin of the life of this material world, is the master and controller of the living entities, both moving and stationary, and you inspire their consciousness."
  • "O my lord, Your Lordship is eternally awake, seeing everything that happens. As eternal time, you reduce the duration of life for all living entities through your different parts, such as moments, seconds, minutes and hours."
  • "My dear lord, by your form as the Vedas personified and through knowledge relating to the activities of all the yajnic brāhmaṇas, you spread the Vedic ritualistic ceremonies of the seven kinds of sacrifices, headed by agniṣṭoma."
  • "Nonetheless, you are unchanged, resting in one place as the Supersoul, witness and Supreme Lord, the birthless, all-pervading controller who is the cause of life for all living entities."

Seeking Benedictions

Hiraṇyakaśipu asks for a complex series of boons designed to bypass the law of death. He asks not to be killed by any created being, weapon, or entity, indoors or outdoors, day or night. This reflects the futility of material intelligence; one may try to cheat death with legalistic loopholes, but the Lord can easily circumvent such arrangements.

  • "O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you."
  • "Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any being other than those created by you, nor by any weapon."
  • "Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets."
  • "Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga."

The Enemy Within (Conflict with Prahlāda)

Hiraṇyakaśipu discovers that his son Prahlāda has become a devotee of Viṣṇu. He initially blames the teachers for polluting the boy, but eventually realizes that Prahlāda is naturally devoted. Viewing this as treason, he resolves to kill his own son, proving that for a materialist, sense gratification is more important than even the closest family ties.

Blaming Prahlāda's Teachers

Hiraṇyakaśipu orders his servants to protect Prahlāda from Vaiṣṇava influence, suspecting that brāhmaṇas in disguise are infiltrating the school. This paranoia is typical of the demoniac nature, which sees enemies everywhere and cannot conceive of spontaneous devotion.

  • "Hiraṇyakaśipu advised his assistants: My dear demons, give complete protection to this boy at the guru-kula where he is instructed, so that his intelligence will not be further influenced by Vaiṣṇavas who may go there in disguise."
  • "When Hiraṇyakaśipu received this reply from the teacher, he again addressed his son Prahlāda. Hiraṇyakaśipu said: You rascal, most fallen of our family, if you have not received this education from your teachers, where have you gotten it?"
  • "O unqualified, most heinous son of a brāhmaṇa, you have disobeyed my order and taken shelter of the party of my enemies. You have taught this poor boy about devotional service! What is this nonsense?"

Philosophy of Amputation

The demon king justifies killing his son with ruthless political philosophy. He argues that a hostile family member is like a diseased limb that must be amputated to save the body. This cold logic epitomizes the selfish nature of material existence, in which relationships are valued only so long as they serve one's self-interest.

  • "Although a medicinal herb, being born in the forest, does not belong to the same category as a man, if beneficial it is kept very carefully. Similarly, if someone outside one's family is favorable, he should be given protection like a son."
  • "If a limb of one's body is poisoned by disease, it must be amputated so that the rest of the body may live happily. Similarly, even one's own son, if unfavorable, must be rejected, although born of one's own body."
  • "Just as uncontrolled senses are the enemies of all yogīs engaged in advancing in spiritual life, this Prahlāda, who appears to be a friend, is an enemy because I cannot control him."
  • "In due course of time, various types of diseases are manifest in those who are sinful. Similarly, in this world there are many deceptive friends in false garbs, but eventually, because of their false behavior, their actual enmity becomes manifest."

Chastising Prahlāda

Hiraṇyakaśipu verbally abuses Prahlāda, calling him a traitor and a disruptor of the family who worships the killer of his uncle. He cannot understand how a small boy could be so fearless, failing to see that Prahlāda's strength comes from the very Source he despises.

  • "This boy Prahlāda is the killer of my brother, for he has given up his family to engage in the devotional service of the enemy, Lord Viṣṇu, like a menial servant."
  • "Although Prahlāda is only five years old, even at this young age he has given up his affectionate relationship with his father and mother. Therefore, he is certainly untrustworthy. Indeed, it is not at all believable that he will behave well toward Viṣṇu."
  • "Although he is very near to me and is merely a child, he is situated in complete fearlessness. He resembles a dog's curved tail, which can never be straightened, because he never forgets my misbehavior and his connection with his master, Lord Viṣṇu."
  • "Hiraṇyakaśipu said: My dear Prahlāda, my dear son, O long - lived one, for so much time you have heard many things from your teachers. Now please repeat to me whatever you think is the best of that knowledge."

Hiraṇyakaśipu's Fear

Despite his bluster, Hiraṇyakaśipu begins to feel fear when Prahlāda survives every attempt on his life. He wonders if the boy is immortal or if this conflict will lead to his own death. This moment marks the cracking of his false ego, as the reality of a power greater than his own begins to dawn on him.

  • "I can see that this boy's strength is unlimited, for he has not feared any of my punishments. He appears immortal. Therefore, because of my enmity toward him, I shall die. Or maybe this will not take place."
  • "Hiraṇyakaśipu thought: I have used many ill names in chastising this boy Prahlāda and have devised many means of killing him, but despite all my endeavors, he could not be killed. Indeed, he saved himself by his own powers."

Final Confrontation (Nṛsiṁhadeva Appears)

The conflict culminates when Hiraṇyakaśipu challenges Prahlāda about the location of his God. When he strikes a pillar in the assembly hall, Lord Nṛsiṁhadeva appears to protect His devotee. This serves as the ultimate proof that the Lord is all-pervading and that no material arrangement can protect an offender from the Supreme Will.

Hiraṇyakaśipu's Challenge

Hiraṇyakaśipu arrogantly demands to see the all-pervading Lord in the pillar, threatening to sever Prahlāda's head if his God does not appear. His challenge, "Where is He?", is the eternal cry of the atheist, who demands empirical proof of God while remaining blind to His presence everywhere.

  • "O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He?"
  • "My son Prahlāda, you rascal, you know that when I am angry all the planets of the three worlds tremble, along with their chief rulers. By whose power has a rascal like you become so impudent that you appear fearless and overstep my power to rule you?"
  • "I (Hiraṇyakaśipu) shall now sever your (Prahlāda) head from your body because you are speaking so much nonsense. Now let me see your most worshipable God come to protect you. I want to see it."
  • "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."
  • "If a person is victorious over the six enemies and is equipoised toward all living entities, for him there are no enemies. Enemies are merely imagined by one in ignorance."

Attack and Death

Upon seeing the terrifying form of Lord Nṛsiṁhadeva, Hiraṇyakaśipu realizes that this is the plan of Viṣṇu to kill him. He attacks the Lord but is ultimately slain. His death fulfills all of Brahmā's benedictions while simultaneously proving them useless, demonstrating the supreme intelligence of the Personality of Godhead.

  • "Hiraṇyakaśipu murmured to himself, 'Lord Viṣṇu, who possesses great mystic power, has made this plan to kill me, but what is the use of such an attempt? Who can fight with me?' Thinking like this and taking up his club, Hiraṇyakaśipu attacked the Lord."
  • "Indignant and angry, his reddish eyes like molten copper, Hiraṇyakaśipu said to his servants: O demons, take this boy away from me! He deserves to be killed. Kill him as soon as possible."
  • "Hiraṇyakaśipu replied: You rascal, you are trying to minimize my value, as if you were better than me at controlling the senses. This is over-intelligent. I can therefore understand that you desire to die at my hands."
  • "When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. His beautiful lotuslike face was now black and covered with dust from the battlefield."

Dive Deeper into Śrīla Prabhupāda's Vani

This article is a thematic compilation of the teachings presented in the Vaniquotes category Bhagavatam Verses Spoken by Hiranyakasipu. We invite you to visit the link to read the complete collection of verses presented in alphabetical order.

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