44 verses
Nārada said: A competent person should leave the house with complete detachment and, just keeping his body alive, should travel all over the world, passing only one night in each village,
If he wears clothing, he should wear only a loincloth and outer covering. When there is no emergency situation, he should not accept material things he has already given up, but should accept the signs of renunciation like the staff.
He should not accept what is given up (tyaktam), things associated with material people, other than the marks of the sannyāsī like the staff. If there is some emergency he can wear what was given up (normal clothing) in order to protect the body.
Surrendered to Nārāyaṇa, the sannyāsī, completely satisfied in the self, not dependent on any person or any place, a well-wisher to all living beings, and peaceful, he should move about alone.
He should always try to see this universe in the Lord, who is beyond cause and effect, and should see the Lord, the Supreme Brahman, in all things composed of cause and effect.
Sad-asataḥ pare means in the Lord devoid of cause and effect.
During deep sleep, dreaming and waking states, one whose aim is ātmā and who sees the truth about ātmā sees bondage and liberation as unreal.
Having the goal of ātmā at all times (ātmā-dṛk) in the juncture which reveals the state of deep sleep (in which ātmā-tattva is covered by tamas) and the waking and dream states (in which ātmā-tattva is distorted), not experiencing tamas or agitation at those times, seeing the truth about ātmā (ātmanaḥ gatim), seeing bondage and liberation as only māyā, he should see Supreme Brahman everywhere. It is said in the yoga scriptures:
nidrādau jāgarasyānte yo bhāva upajāyate
taṁ bhāvaṁ bhāvayan nityaṁ mucyate netaro yatiḥ
The sannyāsī who meditates constantly upon the state which presides in sleep and after waking is liberated. No one else is liberated.
One should not praise the death of the body, which is certain, and life of the body, which is uncertain. One should observe the supreme power of time, which causes appearance and disappearance of all beings.
Asya means of the body.
One should not be attached to material literature or maintain oneself by an occupation. One should give up controversial arguments and not take either side in an argument.
Furthermore, one should not take either side.
One should not seek disciples or study books, nor partake in many discourses, nor attempt huge projects at any time.
He should not seek disciples out of greed or take by force. Ārambhān means building temples and such.
The stage of the paramahaṁsa, who is peaceful, greatly advanced and equal in all circumstances, is not meant for producing good qualities in him. He may accept or reject the symbols of sannyāsa.
This verse speaks of the paramahaṁsa among the types of sannyāsī. The āśrama of the paramahaṁsa who is peaceful, a great soul, and equal in all circumstance, is not generally for producing qualities in him. That means that the sannyāsī who is immature in his jñāna should practice yamas and niyamas for purifying his existence. However, when he is mature in jñāna, he does not have to practice them. The yamas and niyamas are already accomplished. At that time, he may carry the marks of the sannyāsī (such as the staff) to set an example for society, or he may not, since they are not necessary.
Although a saintly person may not expose himself to the vision of human society, his purpose is clear. Though he is wise, he should externally present himself like a retarded child to human society, and though, eloquent, he should present himself like a dumb man.
He becomes like this in order to avoid falling from his concentration. He does not have the external characteristics of the sannyāsī, but he is fixed in his purpose of seeking ātmā.
As an example of this, learned sages recite an ancient story, a discussion between Prahlāda Mahārāja and a sage who was feeding himself like a python.
Ājagarasya means maintaining himself like a python.
dadarśa lokān vicaran loka-tattva-vivitsayā vṛto 'mātyaiḥ katipayaiḥ prahrādo bhagavat-priyaḥ
Prahlāda Mahārāja, the dear servant of the Lord, once went touring the provinces with some of his ministers to study their nature. On the bank of the Kāverī, on a plateau of the Sahya Mountains, he saw a person lying on the ground, covered with dirt, but having pure, profound spiritual radiance.
Sahya-sānuni means on a plateau of the Sahya Mountains. He had dust on the limbs of his body (tanū-deśaiḥ).
Neither by that saintly person's activities, by his bodily features, by his words nor by the symptoms of varṇāśrama status could people understand whether he was some person they knew.
Worshipping him, offering respects, and touching his feet with their heads, people born in that place desired to know who he was. Prahlāda spoke to him as follows.
People, the people born in that place, wanted to know who he was.
bhogināṁ khalu deho 'yaṁ pīvā bhavati nānyathā
You have a fat body like one who endeavors for enjoyment. A man who endeavors becomes wealth. The wealthy man enjoys. The enjoyer becomes fat. It does not happen otherwise.
Pīvānam means fat. You cannot say that your body has become fat simply by nature. Those who endeavor become wealthy. Those who become wealthy enjoy. Those who enjoy become fat. One becomes fat by endeavor, not naturally.
O brāhmaṇa! Since you are lying down, doing nothing, you certainly have no money and thus clearly have no enjoyment. Since you have fat body, but do not enjoy, kindly explain how you are fat, if we are fit to hear.
You are just guessing that I must be endeavoring, based on the logic that if fat Devadatta does not eat in the day, he must eat at night. Nu means certainly. Ha means it is clear. By his effulgence Prahlāda understands he is a brāhmaṇa.
Though wise, capable, astute, capable of speaking nicely and equiposed, you lie down, looking at people performing actions with disgust, or perhaps curiosity.
Why do you conclude this? I desire the nectar of your words to make myself successful, since you seem to be endowed with wisdom, capability, astuteness, and other qualities by seeing your auspicious bodily features. You lie down, while looking at people engaged in actions with disgust, or perhaps looking at them out of curiosity.
Nārada said: When he was thus questioned by Prahlāda Mahārāja, the sage was captivated by this shower of sweet words, and replied to Prahlāda with a smile.
The brāhmaṇa said: O best of the demons! Respected by the jñānīs, you are aware of this by your internal vision. You know the results of mans action with and without desire.
By your inner vision (adhyāma-cakṣūṣā) you know this. What do I know? You know the results (sthānāni) of work with desire and with no desire (ihoparamayoḥ). If I did not know the suffering of people who make themselves fat by endeavoring from enjoyment, I would make those endeavors. This is his indication.
Nārāyaṇa, Bhagavān, who resides in your heart at all times because of your pure bhakti, has destroyed all dark ignorance like the sun.
He explains why Prahlāda has knowledge. Kevalayā means bhakti without a mixture of jñāna or karma.
O King! Thus I will answer your questions as I have heard from authorities. You I will speak to you because you desire purification of the self.
I respect you. Thus, though I have taken a vow of silence, I will break that vow for you. Thus (tathāpi) I am speaking answers, as I have heard. These are not concocted.
Being forced to perform actions by a thirst which cannot be satisfied by attaining material objects and which cause repeated birth, I have been born in many forms of life.
Please hear why I am detached from material action. This is explained in three verses. I have been made to perform actions by a thirst for desires which cannot be satisfied, which create the river of saṁsāra (bhava-vāhinyā). Just as one cannot cross a river, one cannot surpass the thirst for pleasure. Though rivers are filled with water by Indras showers, desired objects are never satisfying, though supplied (yogyaiḥ) profusely by Brahmā. Just as a river while flowing rises up and covers grass, wood, stones and thorns, I contact various bodies, birth after birth. Just as one has to escape from crocodiles and turtles in the river by various methods, I have to escape from my suffering by various actions.
By chance I have again attained the human from after wandering through Svarga, towards liberation, and in animal species, by my karmas.
Just the river sometimes comes up to the cross roads of a town, I have now attained the human form, by pious acts which lead to Svarga, and by jñāna and bhakti, which lead to liberation, and by sin which leads to animal births such as pig. After performing pious and sinful acts, and enjoying the results (the word ca indicates this), I have again come to the human form.
Seeing the suffering of men and women from performing actions meant for removing misery and creating happiness, I have become detached from all actions.
Even in human form (tatrāpi), I experience suffering. Seeing the opposite, suffering, appear by actions meant to destroy suffering (apanuttaye) and bring happiness, I have become detached from performing actions.
Happiness lies in the ātmā. Detachment from all material pleasure is the cause of this happening. Detachment is the body for the bliss of the ātmā. Seeing that material enjoyment arises by desire along, I remain sleeping here, absorbed in ātmā.
But sometimes one gets happiness by actions. Why should one give up action completely? Happiness is the svarūpa of the jīva. How does this manifest? This happiness arises from detachment from all thirst for objects, which arises from actions (īha). This is the body which will produce spiritual bliss. Just as one cannot enjoy without a body, so without renunciation of enjoyment one cannot experience bliss of the ātmā. Seeing that material enjoyment arises from desires and are flickering, and therefore distasteful, I remain enjoying (saṁviśan) the happiness of the ātmā which is by nature eternal, and I sleep (the future is taken as meaning the present tense) on the bed of divine flowers in the form of detachment. This explains the cause of his being fat and his enjoyment. The doctors say that absence of activity is the cause of obesity. Or, though I do not experience bliss of the self completely because of a small trace of material thirst, after five days, with complete destruction of that thirst, I will be completely absorbed in that bliss, and will sleep (the future tense is taken literally).
According to Medini, saṁveśa means sleep and a sexual relationship with a woman. Thus in general the word indicates someone desiring enjoyment.
In this way, forgetting ones own interest, the jīva accepts fearful material existence with a temporary identity of body and other things.
And thus, how can anyone be happy? That is expressed in this verse. Forgetting ones form of happiness, the ātmā (svārtham), one accepts saṁsāra with duality, a form of suffering (asati), in the form of the body and other things, though these things do not exist in the ātmā. Asati can also mean temporary.
Just as a deer, thirsty for water, gives up real water, covered by overgrown grass and chases a mirage, the jīva, giving up the happiness of ātmā, searches for happiness elsewhere.
An example is given to make this clear. Water is covered by grass growing over the water, not caused by the water. Similarly the happiness of ātmā is covered by the grass of māyā covering it. Giving up that happiness one looks elsewhere, other than himself, for happiness.
The actions of the powerless jīva who desires happiness and mitigation of suffering for himself by the body and mind which are under the control of karma become fruitless.
Five verses describe how the expected happiness becomes suffering. The actions of the jīva desiring happiness and destruction of suffering are fruitless (moghāḥ kṛtāḥ).
For a person not free from the threefold miseries who can suddenly die, what can be achieved by attaining objects of enjoyment with great difficulty?
If sometimes the actions are successful, one is unable to enjoy the results. Martasya means of the person who can die suddenly. Thus one cannot even enjoy happiness mixed with sorrow.
I see the suffering of wealthy, greedy men, who cannot control their senses, full of anxiety from all sides and who cannot sleep because of fear.
I see that instead of relieving suffering, their suffering increases.
Those how are attached to wealth, and their physical strength to be used for enjoyment have constant fear of government, thieves, enemies, family members, animals, birds, persons seeking charity, time and even their own selves.
Svasmāt means one can destroy oneself by forgetfulness, enjoyment or giving away ones wealth in charity. Those who are attached to their wealth and their physical strength (prāṇa) to be used for enjoying have fear from government, thieves etc. One should take only as much as is needed for existence.
kāmasya nendriya-prītir lābho jīveta yāvatā |
jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ ||
For one who desires apavarga, sense pleasure attained from enjoying sense objects is not the goal as long as one lives. The goal of life is inquiry into the highest truth. What is accomplished by prescribed duties is not the goal. SB 1.2.10
The intelligent person should give up the desire for wealth and physical strength, which are the cause of lamentation, illusion, fear, anger, attachment, poverty, and labor.
One should not endeavor for excessive bodily strength or excessive wealth. One can accomplish spiritual goals with meager strength and meager wealth.
The bee and the python are our two excellent gurus who give us exemplary instructions regarding satisfaction and renunciation.
What guru has taught you this? He gives this answer.
From the bumblebee I have learned to be unattached to all acquisitions, for a person comes and takes away ones money which was obtained with difficulty and is sweet like honey after killing the owner.
He explains what the bee taught him. After attacking or killing the owner of wealth, another person steals the wealth. Thus I am detached from wealth.
I do not endeavor to get anything, but am satisfied with whatever comes on its own. If I do not get anything, I am patient like a python and sleep in this way for many days.
He explains what the python has taught him. I sleep (śaye) patiently (sattvavān).
śraddhayopahṛtaṁ kvāpi kadācin māna-varjitam bhuñje bhuktvātha kasmiṁś cid divā naktaṁ yadṛcchayā
Sometimes I eat a very small quantity and sometimes a great quantity. Sometimes the food is very palatable, and sometimes it is stale. Sometimes it has good qualities and sometimes it does not. Sometimes it is brought with respect, and at other times without respect. I eat it somewhere, during the day or the night, whenever it comes.
Satisfied and accepting my fate, I wear whatever is available, whether it be linen, silk, bark or deerskin or anything else.
Vase means I wear.
Sometimes I lie on the surface of the earth, sometimes on grass, on leaves, on stone, on a pile of ashes, or sometimes, by the will of others, in a palace on a fine bed with pillows.
Dharopasthe means on the lap of the earth. Medinī says upastha means genital, lap and a temple of Kāmadeva.
O master! Sometimes I bathe, smear sandalwood pulp all over my body, and wear perfume, a flower garland, and ornaments, and sometimes I travel on an elephant, chariot or horse. Sometimes, however, I travel naked, like a person haunted by a ghost.
I do not praise or criticize people who have different mentalities. I pray that they practice bhakti or gain liberation in Paramātmā, though that is more difficult than bhakti.
Śreyas means bhakti-yoga. Uta indicates that liberation (aikātmyam) is more difficult that attaining the Lord by bhakti. Mahātmani means in Paramātmā.
One should offer various actions into consciousness, and offer consciousness into the mind, the root of illusion. After offering the mind into ahaḍkāra, one should offer ahaḍkāra into prakṛti.
Two verses describe a process for remaining in this condition to be used by yogīs. Vikalpam means various actions. They should be offered into the functions of the mind (citta), since these functions are a manifestation of the mind. The functions of the mind should be offered into the mind in which there is coming and going of various thoughts. Vaikārike means into the false ego. False ego is offered into mahat-tattva and mahat-tattva is offered into prakṛti. Mahat-tattva should be added to the sequence.
A sage without desires who sees the truth should offer prakṛti into Brahman. Situated in Brahman he should become completely detached from material life.
I have thus described to you very secret knowledge of the ātmā, not approved by common people and scriptures. But you are a grate devotee of the Supreme Lord, and do not need it.
This knowledge is devoid of peoples and scriptures approval, from the commoners point of view, though actually it is not so. However, because (hi) you are the great devotee of the Lord, this knowledge is not necessary for you.
Nārada said: After Prahlāda Mahārāja, the King of the demons, heard about the path of the paramahaṁsa, he worshiped the saint, took his permission, and then left for his home.
Thus ends the commentary on the Thirteenth Chapter of the Seventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Thirteenth Chapter describes the conduct of the sannyāsī through a conversation of Prahlāda with a renounced person. If, having meditated in this way, a person is incapable of jñāna-yoga, he should then fast. (SB 7.12.23) If he meditates in this way but is capable of jñāna-yoga, then he should renounce and wander the earth. This is the meaning. Now three verses speak of the conduct of the sannyāsī.