ऊतिः स्याद्वासना सात्र सप्तमे कथ्यते द्विधा ।
अशुभा च शुभा चापि कोपतोऽनुग्रहात्सताम् ॥
सन्तश्च त्रिविधाः शुद्धभक्ता ज्ञानादिमिश्रिताम् ।
भक्तिं दधानास्तन्मिश्रज्ञानवन्तश्च कीर्तिताः ॥
हिरण्यकशिपोः स्वाभाविकी या वासनाशुभा ।
तत्र हेतुः सनन्दादिकोपः प्राचीन एव सः ॥
तस्यापि पुत्रो यस् तस्य प्रह्लादस्य शोभोत्तमा ।
शुद्धभक्तौ वासना श्रीनारदाङ्घ्रिकृपाभरात् ॥
ūtiḥ syād vāsanā sātra saptame kathyate dvidhā |
aśubhā ca śubhā cāpi kopato’nugrahāt satām ||
santaś ca trividhāḥ śuddha-bhaktā jñānādi-miśritām |
bhaktiṁ dadhānās tan-miśra-jñānavantaś ca kīrtitāḥ ||
hiraṇyakaśipoḥ svābhāvikī yā vāsanāśubhā |
tatra hetuḥ sanandādi-kopaḥ prācīna eva saḥ ||
tasyāpi putro yas tasya prahlādasya śobhottamā |
śuddha-bhaktau vāsanā śrī-nāradāṅghri-kṛpā-bharāt ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 7.1.1)
“Ūti (wish) shall mean [in this case] vāsanā (inclination). This is discussed here in the Seventh Canto and is of two types, inauspicious (aśubha) and auspicious (śubha), as a result of the anger and favor of the sat [i.e., inauspicious ūtis or vāsanās arise as a result of a sādhu’s anger and auspicious vāsanās arise as a result of a sādhu’s favor]. The sat, furthermore, are said to be of three types: (1) pure bhaktas, (2) those who foster bhakti mixed with jñāna and so forth, and (3) those possessed of jñāna mixed with that [i.e., with bhakti]. The cause in regard to the natural, inauspicious vāsanā which Hiraṇyakaśipu had was verily the prior anger of Sananda and so forth [i.e., the four kumāras]. The auspicious vāsanā for pure bhakti of Prahlāda, he who was his [i.e., Hiraṇyakaśipu’s] own son, was because of the abundance of grace [Prahāda received] from the blessed feet of Nārada.”