so ’ham priyasya suhrdah paradevataya
lila-kathas tava nrsimha virinca-gitah
anjas titarmy anugrnan guna-vipramukto
durgani te pada-yugalaya-hamsa-sangah
sah—that; aham—I (Prahlada Maharaja); priyasya—of the dearmost; suhrdah—well-wisher; paradevatayah—of the Supreme Personality of Godhead; lila-kathah—narrations of the pastimes; tava—Your; nrsimha—O my Lord Nrsimhadeva; virinca-gitah—given by Lord Brahma by the disciplic succession; anjah—easily; titarmi—I shall cross; anugrnan—constantly describing; guna—by the modes of material nature; vipramuktah—specifically being uncontaminated; durgani—all miserable conditions of life; te—of You; pada-yuga-alaya—fully absorbed in meditation on the lotus feet; hamsa-sangah—having the association of the hamsas, or liberated persons (who have no connection with material activities).
O my Lord Nrsimhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [hamsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahma and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.
A devotee’s life and duty are very well explained herein. As soon as a devotee can chant the holy name and glories of the Supreme Lord, he certainly comes to the liberated position. Attachment for glorifying the Lord by hearing and chanting the holy name and activities of the Lord (sravanam kirtanam visnoh [SB 7.5.23]) certainly brings one to the position where material contamination is absent. One should chant the bona fide songs received from the disciplic succession. In Bhagavad-gita it is said that the chanting is powerful when one follows the disciplic succession (evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]). Manufacturing many ways of chanting will never be effective. However, chanting the song or the narration left by the previous acaryas (mahajano yena gatah sa panthah) is extremely effective, and this process is very easy. Therefore in this verse Prahlada Maharaja uses the word anjah (“easily”). Accepting the thoughts of exalted authorities through disciplic succession is certainly much easier than the method of mental speculation, by which one tries to invent some means to understand the Absolute Truth. The best process is to accept the instructions of the previous acaryas and follow them. Then God realization and self-realization become extremely easy. By following this easy method, one is liberated from the contamination of the material modes of nature, and thus one can certainly cross the ocean of nescience, in which there are many miserable conditions. By following in the footsteps of the great acaryas, one associates with the hamsas or paramahamsas, those who are completely freed from material contamination. Indeed, by following the instructions of the acaryas one is always freed from all material contamination, and thus one’s life becomes successful, for one reaches the goal of life. This material world is miserable, regardless of one’s standard of life. Of this there is no doubt. Attempts to mitigate the miseries of material existence by material methods will never be successful. One must take to Krsna consciousness to become really happy; otherwise happiness is impossible. One might say that becoming advanced in spiritual life also involves tapasya, voluntary acceptance of some inconvenience. However, such inconvenience is not as dangerous as material attempts to mitigate all miseries.
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