Narsingh tearing Harnaaksh. From Asian Art Museum of San Francisco

For other posts in the Indian Mythology in Gurbani Series: Table of Contents

Importance of Prahlaad’s Story

Asa, Mehla 4 (SGGS, p. 451)



ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥



(From) Jug (to) Jug, Har uplifted (His) Bhagats; the Raam Raja kept (their) honour.



ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥



Harnaakash, the villain, Har killed; Prahlaad (He) saved.



ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇਉ ਮੁਖਿ ਲਾਇਆ ॥



(To) The egotistical slanderers (He) turned (His) back; (to) Naamdev showed (His) face.



ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥



The humble Nanak serves such a Har (who) frees (his Bhagats) in the end.







For those familiar with the story of Bhagat Prahlaad, it is no mystery why the Guru chose to highlight his story. The lessons that Prahlaad’s story teaches are among the most important taught by the Guru - unwavering and total devotion to Waheguru, maintaining a positive outlook under all circumstances, and the refusal to forsake your devotion and principles even in the face of death. Not only were these lessons taught to the Sikhs, they were also demonstrated by the Gurus with their own lives and the lives of their families, and then again re-demonstrated by the Gursikhs with their lives and the lives of their families. It is unfortunate that many Sikhs today know little of Bhagat Prahlaad. Let us begin the process of reviving this story among Sikhs and bringing it back to its rightful place in Sikhi. Example – Watch at 57.00.For those familiar with the story of Bhagat Prahlaad, it is no mystery why the Guru chose to highlight his story. The lessons that Prahlaad’s story teaches are among the most important taught by the Guru - unwavering and total devotion to Waheguru, maintaining a positive outlook under all circumstances, and the refusal to forsake your devotion and principles even in the face of death. Not only were these lessons taught to the Sikhs, they were also demonstrated by the Gurus with their own lives and the lives of their families, and then again re-demonstrated by the Gursikhs with their lives and the lives of their families. It is unfortunate that many Sikhs today know little of Bhagat Prahlaad. Let us begin the process of reviving this story among Sikhs and bringing it back to its rightful place in Sikhi.





A Few Notes

For the remainder of this post we will read through the first of two Shabads in Raag Bhairo written by Guru Amar Das Ji which appear back-to-back in Guru Granth Sahib on page1133. The first Shabad highlights the story of Prahlaad and the second conveys the moral of the story. This post will focus on the first. Details will be added to the story which may not be necessary but can be helpful in appreciating the story and understanding other references in Sri Guru Granth Sahib (some details are not referenced in this Shabad but appear in other Shabads).



Finally, we will look at the story from a Sikh lens which means the devotion of Prahlaad is focused on Waheguru who the Guru tells us created Brahma, Vishn and Mahesh (Shiv). Outside the Sikh tradition, Prahlaad is mostly interpreted through Vaishnav lens where Vishn Ji is the object of Bhagat Prahlaad’s devotion.



The Story of Prahlaad The story of Prahlaad in Gurbani usually starts in the middle or towards the end. To begin we will explore some background to set up the story:





Harnaaksh (sk. Hiranyakasipu) was an asura who was a devotee of Brahma. After a great tapsaya dedicated to the deity, Brahma is said to have offered Harnaaksh a boon. When asked what he desired, Harnaaskh replied “Immortality, my lord”. “Everything that is born must perish, I cannot grant you this boon. Ask for another, my child”, said Brahma Dev. Always clever, Harnaaksh said, “Grant me that I may never be killed by a human nor a beast, by a devta nor an asura, by a projectile nor a melee weapon, inside nor outside, on land nor air, and in the day nor the night.” “Let it be so”, responded Brahma bestowing the boon on Harnaaksh.

Being practically invincible, Harnaaksh set forth to conquer the three worlds: the underworld of the rakshas (demons, asuras), the human world and lastly the heavenly world of the devtas (celestial deities). Upon conquering these worlds and taking the throne of Inder-Devta, Harnaaksh considered himself to be the ruler of the Universe and thought of himself as a direct challenger to Waheguru, whom he now deemed his enemy, such was the ego and pride of Harnaaksh. (Many versions of the story say that at this point he forbade the worship of Naam and only allowed himself to be worshiped.)



Harnaaksh had a son named Prahlaad, a sensitive and intelligent boy who could always be seen smiling. It is said that Prahlaad was taught Naam simran (remembrance of Waheguru/Waheguru’s Name) directly by Waheguru while he was still in his mothers womb. Eventually, Prahlaad began receiving an education. After spending some time with his teacher Prahlaad was summoned to the royal court by King Harnaaksh and was then asked by the King to demonstrate what he had learned so far. Let us now turn to Guru Sahib’s Bani to see what the child, Prahlaad said:

ਭੈਰਉ ਮਹਲਾ ੩ ॥



Bhairo, Mehla 3.



ਮੇਰੀ ਪਟੀਆ ਲਿਖਹੁ ਹਰਿ ਗੋਵਿੰਦ ਗੋਪਾਲਾ ॥



On my tablet, write Har, Gobind, Gopal.



ਦੂਜੈ ਭਾਇ ਫਾਥੇ ਜਮ ਜਾਲਾ ॥



Dualistic thinking traps (one) in the net of death.



ਸਤਿਗੁਰੁ ਕਰੇ ਮੇਰੀ ਪ੍ਰਤਿਪਾਲਾ ॥



The Sat-Guru does my rearing and care.



ਹਰਿ ਸੁਖਦਾਤਾ ਮੇਰੈ ਨਾਲਾ ॥੧॥



Har, the Peace-giver, is with me (always). (1)



Commentary: This is the first section of the Shabad which shows the words the Guru is speaking through Prahlaad. Next follows the Rahao/Refrain, the message of which will become even more important in the proceeding sections of the Shabad. I encourage readers to come back to Rahao after reading each section.

ਗੁਰ ਉਪਦੇਸਿ ਪ੍ਰਹਿਲਾਦੁ ਹਰਿ ਉਚਰੈ ॥



By the Guru’s teaching, Prahlaad uttered Har.



ਸਾਸਨਾ ਤੇ ਬਾਲਕੁ ਗਮੁ ਨ ਕਰੈ ॥੧॥ ਰਹਾਉ ॥



About their warnings the child does not worry. (1). Refrain.

Commentary: Hearing his son praise Waheguru, who he perceived to be his enemy, the asura king became angry. He asked Prahlaad’s teacher if he taught him to worship Waheguru. The teacher denied that he did such a thing. Angrily, Harnaaksh ordered his son to never worship any other than Harnaaksh himself and if Prahlaad refused to listen the consequences would be dire. Thinking that Prahlaad might be more open to changing his ways if he was told in a more loving way, Prahlaad’s concerned mother spoke up in the court:

ਮਾਤਾ ਉਪਦੇਸੈ ਪ੍ਰਹਿਲਾਦ ਪਿਆਰੇ ॥



Mother lectures, “Prahlaad, (my) beloved”.



ਪੁਤ੍ਰ ਰਾਮ ਨਾਮੁ ਛੋਡਹੁ ਜੀਉ ਲੇਹੁ ਉਬਾਰੇ ॥



“Son, abandon Raam Naam and save your life.”



ਪ੍ਰਹਿਲਾਦੁ ਕਹੈ ਸੁਨਹੁ ਮੇਰੀ ਮਾਇ ॥



Prahlaad says, “Listen my (dear) mother”.



ਰਾਮ ਨਾਮੁ ਨ ਛੋਡਾ ਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥੨॥



“(I) will never abandon Raam Naam, by the Guru (I) was given (this) understanding.”

Commentary: Hearing this, Harnaaksh’s temper grew to the point that it was slipping out of his control. The King began to threaten the little child’s life unless he renounced Naam. The mother and indeed, the entire court became fearful that the King may order the execution of the child. Two Brahmin brothers, Sunda and Marka, who were renowned for their knowledge of rituals and Vedic chants stepped forward and volunteered to take the child under their tutelage. They told the king not to take his child’s words too seriously since children are prone to errors. The brothers convinced the kind that they would teach Prahlaad to correctly worship Harnaaksh.



Sunda and Marka then took Prahlaad back to their gurukul (school) where they begin to teach him Vedic rituals and chants. However, Prahlaad’s minds remained ever attached to Naam and during his leisure time Prahlaad began to teach Naam simran to the other students at the gurukol. Upon seeing this the Brahmin brothers become at once outraged and fearful. They were afraid the King would blame them for Prahlaad’s continued practice of Naam simran and further, for also corrupting the other youth. Fearing for their lives, they left at once for King Harnaakh’s court:

ਸੰਡਾ ਮਰਕਾ ਸਭਿ ਜਾਇ ਪੁਕਾਰੇ ॥



Sunda and Marka went to the (King’s) court and cried:



ਪ੍ਰਹਿਲਾਦੁ ਆਪਿ ਵਿਗੜਿਆ ਸਭਿ ਚਾਟੜੇ ਵਿਗਾੜੇ ॥



“Prahlaad himself is corrupted and corrupts the other students!”



ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥



In the court, (all) the villain(s) cemented a chant:



ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ॥੩॥



“Let Prahlaad’s (only) savior be (his) Ragurayia*!” (3)

*Ragu-rayia – Meaning the King of Light (and/or Colour), a reference to Waheguru. Ragu was also an ancestor of King Raam of the Ramayana.



Commentary: Harnaaksh was now convinced that Prahlaad was beyond teaching and not only refused to abandon his own worship of Naam but was beginning to teach others to worship Naam, as well. Harnaaksh and the courtiers came up with various plans to get rid of Prahlaad including having him thrown off a cliff, poisoned, drowned and burned by fire but Prahlaad always came out unscathed since he never once stopped meditating on Naam. (Although these trials are not referenced in this Shabad they do appear in Bhagat Naamdev Ji’s Shabad.)



Angered that he had been dishonoured and that his own son had (in his mind) become his enemy, Harnaaksh summoned Prahlaad to the court to give him one last chance. (Some versions say that Harnaaksh was indeed happy to see his son unscathed but his anger always overcame him.) Upon entering the court, Prahlaad, ever tranquil, paid the respect that is due to one’s father and king, and awaited his lord’s orders. The king asked Prahlaad one final time to abandon Naam. Everything would be forgiven and Prahlaad could once again take up his rightful place as prince but nothing could deter Prahlaad from Naam. Peacefully and without his smile fading in the slightest, Prahlaad refused yet again. Harnaaksh’s patience had now run out:

ਹਾਥਿ ਖੜਗੁ ਕਰਿ ਧਾਇਆ ਅਤਿ ਅਹੰਕਾਰਿ ॥



Taking the sword into his hand, (he) jolted (out of his throne) with egotistical pride.



ਹਰਿ ਤੇਰਾ ਕਹਾ ਤੁਝੁ ਲਏ ਉਬਾਰਿ ॥



“Where is your Har, (the one) who will save you?!”



ਖਿਨ ਮਹਿ ਭੈਆਨ ਰੂਪੁ ਨਿਕਸਿਆ ਥੰਮ੍ ਉਪਾੜਿ ॥



Within a moment, (Waheguru) burst through a pillar in a fearsome form*.



ਹਰਣਾਖਸੁ ਨਖੀ ਬਿਦਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਲੀਆ ਉਬਾਰਿ ॥੪॥



Tore Harnaaksh with (His) nails and saved Prahlaad. (4)

*The fearsome-form is implied to be Narsingh (sk. Narasimha) the form of half-man (sk. nara), half-lion (sk. simha). This can be confirmed by the next line which says that Harnaaksh is torn with nails which is referring to claws. The Narsingh form is mentioned by name by both Bhagat Kabeer Ji and Bhagat Naamdev Ji.



Commentary: By taking Harnaaksh, putting him on his knee and tearing him open with claws in the form of neither a beast nor man, Waheguru was able to kill Harnaakh without breaking the word of his servant, Brahma. After the death of Harnaaksh, Prahlaad ascended to the throne of the asuras, returned the worlds of Heaven and Earth to their rightful rulers, and ruled his remaining days in peace.

ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥



The dear Har resolves the affairs of (His) humble saints.



ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥



He kept safe twenty-one generations of Prahlaad’s descendants.



ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥



The Guru’s Shabad kills the poison of ego.



ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥



Nanak, through Raam Naam, the saints are carried-over. (5)



Commentary: And so ends the tale of Bhagat Prahlaad, an exemplary Bhagat of the Divine. This story was an important source of inspiration and moral teaching at the time of the first 10 Gurus when they faced hostile rulers and vindictive religious leaders but never abandoned their beliefs, principles and above all, Naam. They disregarded their worldly safety and put their trust in Waheguru, just as Prahlaad did. In return, Waheguru kept the Gurus’ honour and immortalized their teachings.





Concluding Note

The commentary in this post tells only one version of the story which, as most ancient legends, has many different versions. What was presented here is what I have pieced together from my own research and reading Gurbani. There are many versions of the story of Prahlaad, however, the message of all the stories remains the same.



Also, I felt it was important to give the story a full mythological treatment so that readers could learn as much as possible about the story. Many Sikhs will question multiple points of my telling such as whether Waheguru came in the form of Narsingh or simply sent down servant. Others will question whether there is any historical fact to the legend at all or whether it is only a tale used to portray a morality. In my opinion, the details of the story and how true they are don't really matter much. What matters is the moral lessons of the story which are clearly very aligned with Sikhi and that is probably why the Guru repeats this story three separate times in detail and why all Sikhs should be familiar with it.



Lastly, the Guru goes into the lessons and morals of the story of Prahlaad in the directly proceeding Shabad. I would encourage readers to read the Shabad in the near future to round out their knowledge on this topic.





As always, the above interpretation is just this one student's understanding.



Bhul chuk maaf karna. Forgive my mistakes and negligence.



Waheguru Ji Ka Khalsa, Waheguru Ji Ke Fateh!



In Indian tradition the month of Chet (around beginning of March) marked the beginning of a new year rather than January, which was adopted only in modern times. To celebrate the new year the holiday of Holi is observed across India while in Punjab Holla-Mohalla is celebrated immediately following Holi. Even though Holi is more of a festival celebrating the return of spring (hence the connection to colours) many take some time during this holiday to remember the story of Prahlaad.The story of Prahlaad (Sk. Prahlada), the young devotee, has been a favourite among Indian-Dharmic religions since antiquity and has been mentioned by many Purans, particularly those that are devoted to Vishnu. However, it seems that its importance was amplified during the informal Bhakti (Devotion) Movement in Medieval India of which many of the Bhagats of Guru Granth Sahib were important proponents. Prahlaad was put forth by the proponents of this religious movement as the ultimate Bhagat (Devotee) of the Divine and as an example to be followed. Like him, many of the religious leaders of the Bhakti movement faced persecution by powerful overlords as well as religious authorities who saw the movement as a threat to the socio-political order of the time. For example, tradition holds that the Lodi emperor of Delhi ordered the execution of Bhagat Kabeer Ji by way of drowning (see Shabad ) but Bhagat Ji continued to be protected by their unwavering devotion to Waheguru and did not drown. Similarly, Bhagat Naamdev was refused entry into a temple by its priests due to his low-caste birth. Bhagat Ji remained outside of the temple in devotion to the Divine and the temple was said to have turned to him to allow Bhagat Naamdev to take the darshan that he so lovingly desired (see Shabad ).Not only was the story of Bhagat Prahlaad held in great esteem by the Bhakti Movement but it was arguably chosen by the Gurus as one of the fundamental stories of Sikhi. Prahlaad or his story is referred to many times by Sri Guru Granth Sahib Ji and is even told in detail three separate times through the words of Bhagat Kabeer Ji Bhagat Naamdev , and Guru Amar Das Ji (topic of this post). This is quite unique for Guru Granth Sahib since rarely has another legend or story been given such emphasis and space. Many readers may also have heard the following Tuk of Guru Raam Das Ji which is traditionally read at the end of kirtan in Harmandir Sahib: