Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 7.5.51

tatheti guru-putroktam

anujñāyedam abravīt

dharmo hy asyopadeshtavyo

rājñām yo griha-medhinām

SYNONYMS

tathā — in this way; iti — thus; guru-putra-uktam — advised by Shanda and Amarka, the sons of Śukrācārya; anujñāya — accepting; idam — this; abravīt — said; dharmah — the duty; hi — indeed; asya — unto Prahlāda; upadeshtavyah — to be instructed; rājñām — of the kings; yah — which; griha-medhinām — who are interested in householder life.

TRANSLATION

After hearing these instructions of Shanda and Amarka, the sons of his spiritual master, Hiranyakaśipu agreed and requested them to instruct Prahlāda in that system of occupational duty which is followed by royal householder families.

PURPORT

Hiranyakaśipu wanted Prahlāda Mahārāja to be trained as a diplomatic king in ruling the kingdom, the country or the world, but not to be advised about renunciation or the renounced order of life. The word dharma here does not refer to some religious faith. As clearly stated, dharmo hy asyopadeshtavyo rājñām yo griha-medhinām. There are two kinds of royal families — one whose members are simply attached to household life and the other consisting of rājarshis, kings who govern with ruling power but are as good as great saints. Prahlāda Mahārāja wanted to become a rājarshi, whereas Hiranyakaśipu wanted him to become a king attached to sense enjoyment (griha-medhinām). Therefore in the Āryan system there is varnāśrama-dharma, by which everyone should be educated according to his position in society's division of varna (brāhmana, kshatriya, vaiśya and śūdra) and āśrama (brahmacarya, grihastha, vānaprastha and sannyāsa).

A devotee purified by devotional service is always in the transcendental position above the mundane qualities. Thus the difference between Prahlāda Mahārāja and Hiranyakaśipu was that Hiranyakaśipu wanted to keep Prahlāda in mundane attachment whereas Prahlāda was above the modes of material nature. As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam (dharmam tu sākshād bhagavat-pranītam [SB 6.3.19]). As described to his order carriers by Dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gītā: sarva-dharmān parityajya mām ekam śaranam vraja [Bg. 18.66]. One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the varnāśrama system, one must give it up and engage in one's spiritual function. One's real dharma, or occupational duty, is explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya — krishnera 'nitya-dāsa': [Cc. Madhya 20.108] every living being is an eternal servant of Krishna. That is one's real occupational duty.

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His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, Founder Ācārya of the International Society for Krishna Consciousness