॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रयोदशोऽध्यायः - १३ ॥
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Discourse XIII
The course of conduct prescribed for a Saṃnyāsi and a dialogue between an Avadhūta and Prahrāda (Preamble)
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नारद उवाच ।
कल्पस्त्वेवं परिव्रज्य देहमात्रावशेषितः ।
ग्रामैकरात्रविधिना निरपेक्षश्चरेन्महीम् ॥ १॥
बिभृयाद्यद्यसौ वासः कौपीनाच्छादनं परम् ।
त्यक्तं न दण्डलिङ्गादेरन्यत्किञ्चिदनापदि ॥ २॥
एक एव चरेद्भिक्षुरात्मारामोऽनपाश्रयः ।
सर्वभूतसुहृच्छान्तो नारायणपरायणः ॥ ३॥
पश्येदात्मन्यदो विश्वं परे सदसतोऽव्यये ।
आत्मानं च परं ब्रह्म सर्वत्र सदसन्मये ॥ ४॥
सुप्तिप्रबोधयोः सन्धावात्मनो गतिमात्मदृक् ।
पश्यन् बन्धं च मोक्षं च मायामात्रं न वस्तुतः ॥ ५॥
नाभिनन्देद्ध्रुवं मृत्युमध्रुवं वास्य जीवितम् ।
कालं परं प्रतीक्षेत भूतानां प्रभवाप्ययम् ॥ ६॥
नासच्छास्त्रेषु सज्जेत नोपजीवेत जीविकाम् ।
वादवादांस्त्यजेत्तर्कान् पक्षं कं च न संश्रयेत् ॥ ७॥
न शिष्याननुबध्नीत ग्रन्थान् नैवाभ्यसेद्बहून् ।
न व्याख्यामुपयुञ्जीत नारम्भानारभेत्क्वचित् ॥ ८॥
न यतेराश्रमः प्रायो धर्महेतुर्महात्मनः ।
शान्तस्य समचित्तस्य बिभृयादुत वा त्यजेत् ॥ ९॥
अव्यक्तलिङ्गो व्यक्तार्थो मनीष्युन्मत्तबालवत् ।
कविर्मूकवदात्मानं स दृष्ट्या दर्शयेन्नृणाम् ॥ १०॥
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Nārada began again : He, however, who is (intellectually and mentally) fit should enter the life of a recluse (by renouncing everything) in the aforesaid manner; and, with the body alone left to him (as his possession), and free from all desires, he should roam about on the globe, (strictly) observing the rule of staying only one night in a (particular) village. (1)
If (at all) he should put on any covering, he should wear only a strip of cloth to cover the privy parts and should not except in times of distress, carry (about him) anything (already) renounced by him, other than the distinguishing marks of a Saṃnyāsi, viz., a staff and a Kamaṇḍalu. (2)
Living on alms, delighting in his own Self (indulging in no other delights), shelterless, friendly to all living beings, tranquil and devoted to Lord Nārāyaṇa, he should go about all alone (without any companion). (3)
He should view this (objective) universe (as dwelling) in his immutable Self transcending (both) cause and effect, and himself as the transcendent Brahma, interpenetrating the whole universe, consisting of (both) cause and effect. (4)
With his eyes turned towards the Self, he should discover the true nature of the Self at the point of contact between deep sleep and waking life and look upon (both bondage and release as a mere illusion and not real. (5)
He should neither welcome death which is inevitable, nor life which is uncertain. He should only await (the course of) Time, which is responsible for the birth and death of created beings. (6)
He should never indulge in profane literature (books not treating of spiritual subjects), nor should he make his living by any profession (such as medicine, astronomy and so on). He should avoid (all) controversial reasoning and should never espouse any (particular) cause (in a partisan spirit). (7)
He should not attach (a number of) disciples to himself nor should he study many a book (that may divert his mind from the object of his pursuit, viz., spiritual enlightenment). He should neither take to discoursing nor should he engage in undertakings (such as the construction of a monastery and so on) on any account. (8)
In the case of a high-souled recluse, tranquil (by nature) and equable of mind, (observance of the rules of conduct prescribed for) the (particular) Āśrama (stage in life) is not generally intended to secure (any) religious merit. (When spiritual enlightenment is attained,) he may continue to observe such conduct (and retain the emblems of his Āśrama) or may give it up. (9)
Though no (outward) sign (of his greatness or of his being a Saṃnyāsi) may be visible (to others), his object (in life) should be (quite) evident. Though intelligent, he should show himself (behave) as though he were a madman or a fool and, though wise (eloquent), he should show himself as dumb in the eyes of the people. (10) (1-10)
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अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रह्लादस्य च संवादं मुनेराजगरस्य च ॥ ११॥
तं शयानं धरोपस्थे कावेर्यां सह्यसानुनि ।
रजस्वलैस्तनूदेशैर्निगूढामलतेजसम् ॥ १२॥
ददर्श लोकान् विचरन् लोकतत्त्वविवित्सया ।
वृतोऽमात्यैः कतिपयैः प्रह्लादो भगवत्प्रियः ॥ १३॥
कर्मणाऽऽकृतिभिर्वाचा लिङ्गैर्वर्णाश्रमादिभिः ।
न विदन्ति जना यं वै सोऽसाविति न वेति च ॥ १४॥
तं नत्वाभ्यर्च्य विधिवत्पादयोः शिरसा स्पृशन् ।
विवित्सुरिदमप्राक्षीन्महाभागवतोऽसुरः ॥ १५॥
बिभर्षि कायं पीवानं सोद्यमो भोगवान् यथा ।
वित्तं चैवोद्यमवतां भोगो वित्तवतामिह ।
भोगिनां खलु देहोऽयं पीवा भवति नान्यथा ॥ १६॥
न ते शयानस्य निरुद्यमस्य
ब्रह्मन् नु हार्थो यत एव भोगः ।
अभोगिनोऽयं तव विप्र देहः
पीवा यतस्तद्वद नः क्षमं चेत् ॥ १७॥
कविः कल्पो निपुणदृक् चित्रप्रियकथः समः ।
लोकस्य कुर्वतः कर्म शेषे तद्वीक्षितापि वा ॥ १८॥
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On this very point (the conduct of a recluse as recommended in the above verses) the wise narrate (by way of an illustration) the following old legend (mainly) consisting of a dialogue between Prahrāda (the demon king) and the ascetic (Lord Dattātreya*) who was (then) following the mode of life of a python†. (11)
Going about the (various) worlds with intent to ascertain the truth concerning the people and accompanied by a few ministers (alone), Prahrāda, the beloved of the Lord, saw him lying on the (bare) ground on the sloping side of the Sahyādri hills (now known as the Western Ghats), along the bank of the Kāveri, his spotless (spiritual) glory concealed by his limbs covered (all over) with dust. (12-13)
By his conduct, appearance (gestures), speech and marks indicative of grade in society and stage in life etc., people could not be sure about him that he was so and so, nor that he was not so and so. (14)
Having greeted and duly worshiped him and touching his feet with his head, Prahrāda (the demon king), the eminent devotee of the Lord, who was eager to know the truth (about him), asked the following question:—(15)
"You carry a robust body like one given to exertion and enjoying the comforts of life. Wealth is the lot of only those who exert themselves; while enjoyment in this world falls to the lot of the moneyed (alone). (And) indeed the corporeal frame of (only) those who are given to luxuries grows fat, not otherwise. (16)
Lying supine as you do, O holy one! you surely and obviously own no riches, from which alone follows (all enjoyment). (Pray,) tell us, if you deem fit, O Brāhmaṇa, the reason why this body of yours is (so) corpulent; even though you indulge in no luxury. (17)
Learned able-bodied, endowed with a penetrating vision and possessing a wonderful and charming eloquence, you remain lying down undisturbed while the world is (actively) doing work, even though you perceive everything clearly. (18)
- We have been told in I, iii. 11 that the Lord appeared in the form of Dattātreya (son of Atri through Anasūyā) and taught the science of the Spirit to king Alarka, Prahrāda and others. From this it may be safely concluded that the ascetic referred to here was no other than Dattātreya.
† A python is represented to be an unwieldy creature capable of little or no locomotion and catching its prey with its jaws and devouring only when it falls within its easy reach. Anyone following its mode of life is, therefore, expected to remain lying down on the bare ground in an open space all the time, stirring on no account and making no effort even to pick up food if offered. He is supposed to answer the calls of nature in that very posture and would accept food only when it is thrown into his mouth. He is practically dead to the world and drags his existence only to work out the Prārabdha or destiny responsible for his birth. Only a Jñāni of the highest order, who has lost all consciousness of the body and to whom life and death are alike, can think of following this mode of life.
(11-18)
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नारद उवाच ।
स इत्थं दैत्यपतिना परिपृष्टो महामुनिः ।
स्मयमानस्तमभ्याह तद्वागमृतयन्त्रितः ॥ १९॥
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Nārada continued : Directly questioned thus by Prahrāda (the ruler of the Daityas) and captivated by his nectar like speech, the great ascetic (Lord Dattātreya) smilingly addressed him (as follows). (19) (19)
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ब्राह्मण उवाच ।
वेदेदमसुरश्रेष्ठ भवान् नन्वार्यसम्मतः ।
ईहोपरमयोर्नॄणां पदान्यध्यात्मचक्षुषा ॥ २०॥
यस्य नारायणो देवो भगवान् हृद्गतः सदा ।
भक्त्या केवलयाज्ञानं धुनोति ध्वान्तमर्कवत् ॥ २१॥
अथापि ब्रूमहे प्रश्नांस्तव राजन् यथाश्रुतम् ।
सम्भावनीयो हि भवानात्मनः शुद्धिमिच्छताम् ॥ २२॥
तृष्णया भववाहिन्या योग्यैः कामैरपूरया ।
कर्माणि कार्यमाणोऽहं नानायोनिषु योजितः ॥ २३॥
यदृच्छया लोकमिमं प्रापितः कर्मभिर्भ्रमन् ।
स्वर्गापवर्गयोर्द्वारं तिरश्चां पुनरस्य च ॥ २४॥
अत्रापि दम्पतीनां च सुखायान्यापनुत्तये ।
कर्माणि कुर्वतां दृष्ट्वा निवृत्तोऽस्मि विपर्ययम् ॥ २५॥
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The Brāhmaṇa replied : Esteemed as you are of the righteous (wise), O chief of the demons, you undoubtedly know by your spiritual insight (all) this, viz., the consequences of men's activity and cessation from activity. (20)
Ever present in your heart by virtue of your absolute (motiveless) devotion, the glorious (self-effulgent) Lord Nārāyaṇa dispels your ignorance even as the sun disperses (external) darkness. (21)
Nevertheless, O king, we (proceed to) answer your questions in the light of what we have heard (on the subject from the wise). For, you deserve to be respected by (all) those seeking the purification of (their) heart. (22)
Impelled to actions by the stream of Avidity, which brings in its train a succession of births (and deaths) and which cannot be sated with adequate enjoyments I have been thrown into various wombs (states of existence). (23)
Wandering about (from one species of life to another) by force of actions I have been luckily endowed with this (human) body, which leads to heaven (through virtuous deeds), to final beatitude (through spiritual enlightenment or Devotion), to (birth in) the lower order of beings (through unrighteousness) and to this (human) life again (through a mixed type of actions). (24)
Perceiving in this life too the frustration of married couples undertaking pursuits (of various kinds) for (securing) happiness and driving away calamities, I have ceased from all activity. (25) (20-25)
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सुखमस्यात्मनो रूपं सर्वेहोपरतिस्तनुः ।
मनःसंस्पर्शजान् दृष्ट्वा भोगान् स्वप्स्यामि संविशन् ॥ २६॥
इत्येतदात्मनः स्वार्थं सन्तं विस्मृत्य वै पुमान् ।
विचित्रामसति द्वैते घोरामाप्नोति संसृतिम् ॥ २७॥
जलं तदुद्भवैश्छन्नं हित्वाज्ञो जलकाम्यया ।
मृगतृष्णामुपाधावेद्यथान्यत्रार्थदृक् स्वतः ॥ २८॥
देहादिभिर्दैवतन्त्रैरात्मनः सुखमीहतः ।
दुःखात्ययं चानीशस्य क्रिया मोघाः कृताः कृताः ॥ २९॥
आध्यात्मिकादिभिर्दुःखैरविमुक्तस्य कर्हिचित् ।
मर्त्यस्य कृच्छ्रोपनतैरर्थैः कामैः क्रियेत किम् ॥ ३०॥
पश्यामि धनिनां क्लेशं लुब्धानामजितात्मनाम् ।
भयादलब्धनिद्राणां सर्वतोऽभिविशङ्किनाम् ॥ ३१॥
राजतश्चौरतः शत्रोः स्वजनात्पशुपक्षितः ।
अर्थिभ्यः कालतः स्वस्मान्नित्यं प्राणार्थवद्भयम् ॥ ३२॥
शोकमोहभयक्रोधरागक्लैब्यश्रमादयः ।
यन्मूलाः स्युर्नृणां जह्यात्स्पृहां प्राणार्थयोर्बुधः ॥ ३३॥
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Bliss constitutes the (very) essence of this Self and cessation from all activity is the medium of its manifestation. Realizing (all) enjoyments to be the creation of fancy (alone), I remain lying down (supine), reaping the fruit of destiny. (26)
Thus forgetting the object of its pursuit, viz., happiness, which is the (very) essence of its being and is eternally dwelling in it, the Jiva (embodied soul) actually undergoes transmigration—consisting of diverse states of existence (such as gods, human beings and the lower orders of creation) and (so) terrible (being characterized by birth, death, old age and so on)—through duality, which is (really) non-existent. (27)
(Even) as an ignorant man impelled by the longing for water may run after a mirage, leaving (actual) water covered with duck weeds etc., sprung from (that very) water, a man seeking happiness (the object of his pursuit) elsewhere than his own Self runs after the objects of senses. (28)
Fruitless are the actions repeatedly done by him who, though unaided by Providence, seeks through his body etc.,—which are controlled by Fate—happiness and cessation of suffering for himself. (29)
(Even if they bear fruit,) what (good) will be done by riches and objects of desire (enjoyments sought after by men and procured by wealth), got with (great) hardship, to a mortal who is never free from bodily and other affliction ? (30)
I perceive (everyday) the torment of moneyed men, who are (often) avaricious, (nay) whose mind is uncontrolled and who get no (sound) sleep for fear, greatly apprehensive as they are of everybody. (31)
To those possessed of (anxious to preserve) life (virility) and wealth there is (constant) apprehension (of danger) from the king, thieves, the enemy, kinsmen, beasts and birds, beggars, death and (even) their own self (lest such wealth may be squandered given away or misplaced by themselves). (32)
A wise man should (therefore) give up the craving for life (virility) and wealth, from which follow grief, infatuation, fear, anger, attachment, unmanliness and exertion etc., to men. (33) (26-33)
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मधुकारमहासर्पौ लोकेऽस्मिन् नो गुरूत्तमौ ।
वैराग्यं परितोषं च प्राप्ता यच्छिक्षया वयम् ॥ ३४॥
विरागः सर्वकामेभ्यः शिक्षितो मे मधुव्रतात् ।
कृच्छ्राप्तं मधुवद्वित्तं हत्वाप्यन्यो हरेत्पतिम् ॥ ३५॥
अनीहः परितुष्टात्मा यदृच्छोपनतादहम् ।
नो चेच्छये बह्वहानि महाहिरिव सत्त्ववान् ॥ ३६॥
क्वचिदल्पं क्वचिद्भूरि भुञ्जेऽन्नं स्वाद्वस्वादु वा ।
क्वचिद्भूरि गुणोपेतं गुणहीनमुत क्वचित् ॥ ३७॥
श्रद्धयोपहृतं क्वापि कदाचिन्मानवर्जितम् ।
भुञ्जे भुक्त्वाथ कस्मिंश्चिद्दिवा नक्तं यदृच्छया ॥ ३८॥
क्षौमं दुकूलमजिनं चीरं वल्कलमेव वा ।
वसेऽन्यदपि सम्प्राप्तं दिष्टभुक् तुष्टधीरहम् ॥ ३९॥
क्वचिच्छये धरोपस्थे तृणपर्णाश्मभस्मसु ।
क्वचित्प्रासादपर्यङ्के कशिपौ वा परेच्छया ॥ ४०॥
क्वचित्स्नातोऽनुलिप्ताङ्गः सुवासाः स्रग्व्यलङ्कृतः ।
रथेभाश्वैश्चरे क्वापि दिग्वासा ग्रहवद्विभो ॥ ४१॥
नाहं निन्दे न च स्तौमि स्वभावविषमं जनम् ।
एतेषां श्रेय आशासे उतैकात्म्यं महात्मनि ॥ ४२॥
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The very best among our teachers in this world are the bee and the python, by (following) whose example we have acquired (first) dispassion and (then) contentment. (34)
Killing the (rightful) owner, another may usurp even his hard-earned wealth like the honey that has been collected (by the bee) with great pains. (In this way) aversion from all objects of desire has been learnt by me from the bee. (35)
(Just) like a python I remain effortless and contented in mind with whatever is got by chance. (Even) if I get nothing, I remain lying (without food) for many days, depending on my own strength (power of resistance). (36)
Now I eat a scanty fare and now plentiful, no matter whether it is delicious or tasteless; now I partake of a meal rich in many qualities and now gulp worthless provender. (37)
Sometime I eat food offered with reverence, while at other times I (am compelled to) eat food which is served without (any tinge of) honour. At some places I eat even after having eaten (once); while (at other places) I eat by day or by night according to chance. (38)
Enjoying what is ordained by fate and contented in mind I put on silk or linen, deerskin or rags, the bark of trees or even (any) other fabric that may be easily obtained. (39)
Now I lie down on the earth's surface (bare ground) and now on straws, leaves a slab of stone or ashes. (And) now I repose on a quilt stretched on a bedstead inside a palace in compliance with another's will. (40)
Sometimes having bathed and besmeared my body with sandal-paste and finely dressed, nay, wearing a garland and decked with jewels, I drive in a chariot, or ride on horse-back or on an elephant; while at other times, O king, I roam (about) stark-naked like an evil spirit. (41)
I neither revile nor eulogize men who are diverse of disposition (due to the predominance of any one of the three modes of Prakṛti, viz., Sattva, Rajas and Tamas). On the other hand, I (only) wish them welfare in the shape of (their) unity of being with Lord Viṣṇu (the supreme Spirit). (42) (34-42)
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विकल्पं जुहुयाच्चित्तौ तां मनस्यर्थविभ्रमे ।
मनो वैकारिके हुत्वा तन्मायायां जुहोत्यनु ॥ ४३॥
आत्मानुभूतौ तां मायां जुहुयात्सत्यदृङ्मुनिः ।
ततो निरीहो विरमेत्स्वानुभूत्याऽऽत्मनि स्थितः ॥ ४४॥
स्वात्मवृत्तं मयेत्थं ते सुगुप्तमपि वर्णितम् ।
व्यपेतं लोकशास्त्राभ्यां भवान् हि भगवत्परः ॥ ४५॥
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(In order to attain such a state) one should (mentally) merge the notion of diversity in the mental faculty of perceiving such diversity and that faculty (itself) in the mind, which is responsible for our misconception of things (mistaking the body for the Self). (Again) merging the mind in the Sāttvika aspect of the Ego, he should then merge the latter (through the Mahat-tattva) into the Māyā (Prakṛti or primordial Matter). (43)
A contemplative soul should merge the said Māyā in the (Self-conscious) Brahma and then, fixing his eyes on the (supreme) Reality and established in that self-conscious (supreme) Spirit and devoid of effort, he should become actionless. (44)
In this way, since you are beloved of the Lord, I have told you about my own conduct, although it is very mysterious and repugnant to (all) secular and Vedic (religious) canons. (45) (43-45)
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नारद उवाच ।
धर्मं पारमहंस्यं वै मुनेः श्रुत्वासुरेश्वरः ।
पूजयित्वा ततः प्रीत आमन्त्र्य प्रययौ गृहम् ॥ ४६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमस्कन्धे
युधिष्ठिरनारदसंवादे यतिधर्मं नाम त्रयोदशाध्यायः ॥ १३॥
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Nārada went on : Having (thus) attentively heard from (the lips of) the sage (Dattātreya) an account of the course of conduct prescribed for ascetics of the highest order and after (duly) worshipping him and taking his permission, Prahrāda (the lord of the Asuras) returned thence to his home, full of delight. (46)
Thus ends the thirteenth discourse, forming part of the dialogue between Emperor Yudhiṣṭhira and the sage Nārada and bearing on the course of conduct prescribed for a recluse, in Book Seven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (46)
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