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2024-04-25, 0:08 AM |
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Chapter
13: The
Behavior of a Saintly Person
(1) S'rî Nârada said: 'Someone capable
of what I described before, should wander around from place to place
without any form of material attachment and ultimately with nothing but
his body not stay in any village longer than a single night [see
also the story of King Rishabha 5.5:
28]. (2) If
the renunciate [sannyâsî]
wears clothing at all, it should be nothing but some covering for his
private parts. Except in case of distress, he should not take to
matters he has given up; he normally carries nothing but the
marks of his renunciation: his rod [danda] and such. (3) With
Nârâyana as
his refuge living on alms only he, satisfied within, all alone and not
depending on anyone or anything, moves
around in perfect peace as a well-wisher to all living beings. (4) He
should
see
this universe of cause and effect as existing within the
everlasting Self in the beyond and see the Supreme Absolute itself as
pervading the world of cause and effect everywhere [compare B.G. 9: 4]. (5) The
soul moves from waking to sleeping to
intermediate dreaming [see also 6.16: 53-54]. Because
of
that someone [like him] in
regard of the Soul considers the
states of being bound, of being conditioned and being liberated as in fact nothing
but
illusory. (6) He
should not rejoice in the death of
the body that is certain, nor in the life of the body that is
uncertain, instead he should observe the supreme [command] of Time
that
rules
the
manifestation
and
disappearance
of
all
living
beings. (7) He should not be
fixed on time bound literatures, nor depend on a career. Accusations
and pedantry should be given up, nor should he side with group bound
conjecture, opinion and speculation [politics]. (8) He
should not seek followers, nor should he engage in diverse
literary exercises or read such writings. He should not subsist on
lecturing nor set up an enterprise [for building temples e.g.]. (9) A
peaceful and equal
minded renunciate does not always
have to adopt the symbols of
his
spiritual position [the danda etc. of his âs'rama *], he
as a great soul may just as well
abandon them. (10) Even
though he externally may not directly be
recognized as a renunciate, his purpose is clear. Such a saintly person
may feel the need to present himself in society like an excited boy or,
e.g. once having been a great orator, now present himself as a man of
little eloquence.
(11) As an example of such a hidden identity one
[often] recites a very old story
about a conversation between Prahlâda and a saintly man who lived
like a python. (12-13) Prahlâda, the favorite
of the Supreme Lord, once met such a saint when he with a few royal
associates was traveling around the world in an effort to understand
the
motives of the people. At the
bank of the Kâverî river on a slope of the mountain Sahya, he witnessed the purity and profundity of the
spiritual radiance of the man who was
laying on the ground with his entire body covered with
dirt and dust. (14) From
what he did, how he looked, from what he said as also by his age,
occupation and other marks of identity the people could not decide
whether or not that man was someone they knew. (15) After paying his
respects and honoring him by, according to the rules, touching his
lotus
feet with his head, the great Asura devotee of the Lord,
eager to know him, asked the following question. (16-17) 'I
see you are maintaining quite a fat body
like you are someone lusting after the money. People who always
worry about an
income are surely of sense gratification. Wealthy people, they who
enjoy this world and think of nothing else, therefore become [easily]
as fat as this
body of yours. (18) It is clear that you lying
down doing nothing oh man of the spirit, can have no money for
enjoying your senses. How can, without you enjoying your senses, your
body
be this fat oh learned one? Excuse me for asking you, but can you
please
tell us that? (19) Despite
of
your
being
so
learned,
skilled
and
intelligent
and your talent to speak
nicely and your inner balance, you lie down observing
how
the people are engaged in productive labor!'
(20) S'rî Nârada said:
'The great saint thus being questioned by the Daitya king smiled at
him
and
was,
captivated
by
the
beauty
and
love
of his
words, willing to reply. (21) The
brahmin said: 'Oh
best of the Asuras, you who are appreciated by all civilized men, know
from your transcendental vision all about the matters people during
their
lifetime are inclined to and turn away from. (22) With
Nârâyana deva our Lord always
in one's heart, someone by his devotion alone will shake off all
ignorance, the way darkness is dispelled by
the sun. (23) Nevertheless I
will try to answer all your
questions according to what I've heard [from the sages and their
scriptures] oh King, for you are worthy to be addressed by someone who desires the purification of his
heart. (24) Under
the influence
of worldly interests, I have been catering to my lusty appetites. I
have, because
of these material
desires, been
impelled to actions that were unfulfilling and was thus tied to different types of birth. (25) I
unexpectedly
acquired this [human]
position again, after because of my karma having wandered from the
heavenly gate of liberation to lower species of
life [see also B.G. 8:
16 and **]. (26) But
seeing
how
one
in
that
position
acting
for
the
sake of the pleasure of men and women and the avoidance
of misery, achieves opposite results, I have now ceased with that kind
of engagements. (27) Now
that
I
in
my
contemplation
of
these
matters
have
witnessed the extend to which the spirit of intimate
human contact assumes the form of sensual pleasure [or, the degree to
which the demands of this world are associated with sense
gratification], I have entered this silence. Happiness is the natural
state
of the living entity and therefore I have definitively put an end to
all of this. (28) Someone situated in this
world is by the false attraction
of that material place entangled in dreadful material
affairs that are strange to him. Because of that estrangement he
forgets about the interest of his heart and soul. (29) The same way as a thirsty human being who fails to notice water that is overgrown
by grass then ignorantly looks
for it elsewhere, also someone
looking for money [and other material benefits] runs after a
mirage [of happiness]. (30) Someone who with his body and
everything belonging to it, is subjected to the superior control [of
the material world], searches for
the happiness of the soul by trying to diminish his misery. But he,
helpless without the Supreme Lord, is time and again disappointed in
his plans
and
actions. (31) [And
if he once happens to succeed,] of
what use is the incidental success of fighting adverse consequences to a mortal person who
is not free from the threefold miseries as created by himself, by
others
and by nature? Where do such successes lead to? What is their value? (32) I
see the miseries of
the greedy rich and wealthy; as a victim of their senses they in their
fear have sleepless nights in
which they see danger coming from all sides. (33) He who lives for the money is always afraid
of the government, of thieves,
of enemies, relatives, animals and birds, of beggars, of Time and of
himself. (34) Someone
of
intelligence
has
to
give
up
that what is the original cause
leading to all the lamentation,
illusion, fear, anger, attachment, poverty, toiling and so on of the
human being: the desire for power and wealth [***].
(35) The working bees and the big snakes in this
world are in this matter our first-class gurus: from what they teach we
find the satisfaction [of being happy as one is] and the
renunciation [of not seeking things elsewhere]. (36) Someone
comes
to
take
the
money
that
was
as
difficult to acquire as the honey and eventually kills the
owner in the process; thus I learned from the honeybee to detach from
all desires. (37) Being
disinclined
the
soul
is happy with that
what was obtained without endeavoring. Finding nothing, I just lie
down for many days and exist like a python. (38) Sometimes I eat
little, sometimes I eat a lot of food that sometimes is fresh and
sometimes is stale or this time is palatable and that time is
tasteless. Sometimes food is brought to me with
respect and sometimes it is offered in disrespect. Thus I eat during
the night or else during the day whenever it is available. (39) With a
happy mind I am clothed in what destiny offers me, be it linen, silk or cotton,
deerskin, a loincloth, bark or whatever material. (40) Sometimes
I
lay
down
on
the
earth,
on
grass,
on leaves, on stone or on a pile of ash and
sometimes, when someone wishes me to, I lay down in a palace on a
first-class bed with pillows [see also B.G. 18:
61]. (41) Sometimes
I
bathe
nicely,
smear
my
body
with
sandalwood paste, properly dress,
wear garlands and various ornaments and sit on a chariot, an elephant
or
the back of a horse. And sometimes I wander around completely naked as
if
haunted by a ghost oh mighty one.
(42) I do
not curse the people but do not praise the people either who have
different natures. I pray for the
ultimate benefit of all that is found in the Oneness of the
Greater Soul. (43) The
sense of discrimination should be
offered as an oblation in the fire of consciousness, consciousness
should be offered in the
fire of the mind and the mind that is the root of all confusion must be
offered in the fire of the false self. That variable ego should,
following this principle, be offered in
the complete of the material energy. (44) A mindful person who sees the truth should for the sake of his self-realization
offer the complete of his material energy as an oblation. When he because of that offering has lost
his interest [in the world], he thus has understood his essence and retires. (45) This story about myself I now submit to you like this in utter confidence. But it might be so that you from
your good self, as a man of transcendence with the Supreme Lord, find
it contrary to the customary scriptural explanation.'
(46) S'rî Nârada said: 'Thus having
heard
from the holy man about the dharma of the paramahamsas [see
also 6.3: 20-21], the Asura lord most pleased, after
duly
honoring him took leave and returned home.'
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