> Srimad Bhagavatam - Canto 7
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 7: "The Science of God"

> *****

> Chapter Thirteen: The Behavior of a Perfect Person

> *****

> TEXT 1

> srî-nârada uvâca

> kalpas tv evam parivrajya

> deha-mâtrâvasesitah

> grâmaika-râtra-vidhinâ

> nirapeksas caren mahîm

> srî-nâradah uvâca--Srî Nârada Muni said; kalpah--a person who is competent to undergo the austerities of sannyâsa, the renounced order of life, or to prosecute studies in transcendental knowledge; tu--but; evam--in this way (as described previously); parivrajya--fully understanding his spiritual identity and thus traveling from one place to another; deha-mâtra--keeping only the body; avasesitah--at last; grâma--in a village; eka--one only; râtra--of passing a night; vidhinâ--in the process; nirapeksah--without dependence on any material thing; caret--should move from one place to another; mahîm--on the earth.

> TRANSLATION

> Sri Narada Muni said: A person able to cultivate spiritual knowledge should renounce all material connections, and merely keeping the body inhabitable, he should travel from one place to another, passing only one night in each village. In this way, without dependence in regard to the needs of the body, the sannyasi should travel all over the world.

> *****

> TEXT 2

> bibhryâd yady asau vâsah

> kaupînâcchâdanam param

> tyaktam na lingâd dandâder

> anyat kincid anâpadi

> bibhryât--one should use; yadi--if; asau--a person in the renounced order; vâsah--a garment or covering; kaupîna--a loincloth (just to cover the private parts); âcchâdanam--for covering; param--that much only; tyaktam--given up; na--not; lingât--than the distinguishing marks of a sannyâsî; danda-âdeh--like the rod (tridanda); anyat--other; kincit--anything; anâpadi--in ordinary undisturbed times.

> TRANSLATION

> A person in the renounced order of life may try to avoid even a dress to cover himself. If he wears anything at all, it should be only a loincloth, and when there is no necessity, a sannyasi should not even accept a danda. A sannyasi should avoid carrying anything but a danda and kamandalu.

> *****

> TEXT 3

> eka eva cared bhiksur

> âtmârâmo 'napâsrayah

> sarva-bhûta-suhrc-chânto

> nârâyana-parâyanah

> ekah--alone; eva--only; caret--can move; bhiksuh--a sannyâsî taking alms; âtma-ârâmah--fully satisfied in the self; anapâsrayah--without depending on anything; sarva-bhûta-suhrt--becoming a well-wisher of all living entities; sântah--completely peaceful; nârâyana-parâyanah--becoming absolutely dependent on Nârâyana and becoming His devotee.

> TRANSLATION

> The sannyasi, completely satisfied in the self, should live on alms begged from door to door. Not being dependent on any person or any place, he should always be a friendly well-wisher to all living beings and be a peaceful, unalloyed devotee of Narayana. In this way he should move from one place to another.

> *****

> TEXT 4

> pasyed âtmany ado visvam

> pare sad-asato 'vyaye

> âtmânam ca param brahma

> sarvatra sad-asan-maye

> pasyet--one should see; âtmani--in the Supreme Soul; adah--this; visvam--universe; pare--beyond; sat-asatah--the creation or cause of creation; avyaye--in the Absolute, which is free from deterioration; âtmânam--himself; ca--also; param--the supreme; brahma--absolute; sarvatra--everywhere; sat-asat--in the cause and in the effect; maye--all-pervading.

> TRANSLATION

> The sannyasi should always try to see the Supreme pervading everything and see everything, including this universe, resting on the Supreme.

> *****

> TEXT 5

> supti-prabodhayoh sandhâv

> âtmano gatim âtma-drk

> pasyan bandham ca moksam ca

> mâyâ-mâtram na vastutah

> supti--in the state of unconsciousness; prabodhayoh--and in the state of consciousness; sandhau--in the state of marginal existence; âtmanah--of oneself; gatim--the movement; âtma-drk--one who can actually see the self; pasyan--always trying to see or understand; bandham--the conditional state of life; ca--and; moksam--the liberated state of life; ca--also; mâyâ-mâtram--only illusion; na--not; vastutah--in fact.

> TRANSLATION

> During unconsciousness and consciousness, and between the two, he should try to understand the self and be fully situated in the self. In this way, he should realize that the conditional and liberated stages of life are only illusory and not actually factual. With such a higher understanding, he should see only the Absolute Truth pervading everything.

> *****

> TEXT 6

> nâbhinanded dhruvam mrtyum

> adhruvam vâsya jîvitam

> kâlam param pratikseta

> bhûtânâm prabhavâpyayam

> na--not; abhinandet--one should praise; dhruvam--sure; mrtyum--death; adhruvam--not sure; vâ--either; asya--of this body; jîvitam--the duration of life; kâlam--eternal time; param--supreme; pratîkseta--one must observe; bhûtânâm--of the living entities; prabhava--manifestation; apyayam--disappearance.

> TRANSLATION

> Since the material body is sure to be vanquished and the duration of one's life is not fixed, neither death nor life is to be praised. Rather, one should observe the eternal time factor, in which the living entity manifests himself and disappears.

> *****

> TEXT 7

> nâsac-châstresu sajjeta

> nopajîveta jîvikâm

> vâda-vâdâms tyajet tarkân

> paksam kamca na samsrayet

> na--not; asat-sâstresu--literature like newspapers, novels, dramas and fiction; sajjeta--one should be attached or should indulge in reading; na--nor; upajîveta--one should try to live; jîvikâm--upon some professional literary career; vâda-vâdân--unnecessary arguments on different aspects of philosophy; tyajet--one should give up; tarkân--arguments and counterarguments; paksam--faction; kamca--any; na--not; samsrayet--should take shelter of.

> TRANSLATION

> Literature that is a useless waste of time--in other words, literature without spiritual benefit--should be rejected. One should not become a professional teacher as a means of earning one's livelihood, nor should one indulge in arguments and counter-arguments. Nor should one take shelter of any cause or faction.

> *****

> TEXT 8

> na sisyân anubadhnîta

> granthân naivâbhyased bahûn

> na vyâkhyâm upayunjîta

> nârambhân ârabhet kvacit

> na--not; sisyân--disciples; anubadhnîta--one should induce for material benefit; granthân--unnecessary literatures; na--not; eva--certainly; abhyaset--should try to understand or cultivate; bahûn--many; na--nor; vyâkhyâm--discourses; upayunjîta--should make as a means of livelihood; na--nor; ârambhân--unnecessary opulences; ârabhet--should attempt to increase; kvacit--at any time.

> TRANSLATION

> A sannyasi must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily.

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> TEXT 9

> na yater âsramah prâyo

> dharma-hetur mahâtmanah

> sântasya sama-cittasya

> bibhryâd uta vâ tyajet

> na--not; yateh--of the sannyâsî; âsramah--the symbolic dress (with danda and kamandalu); prâyah--almost always; dharma-hetuh--the cause of advancement in spiritual life; mahâ-âtmanah--who is factually exalted and advanced; sântasya--who is peaceful; sama-cittasya--who has attained the stage of being equipoised; bibhryât--one may accept (such symbolic signs); uta--indeed; vâ--or; tyajet--one may give up.

> TRANSLATION

> A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyasi, such as the tridanda and kamandalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.

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> TEXT 10

> avyakta-lingo vyaktârtho

> manîsy unmatta-bâlavat

> kavir mûkavad âtmânam

> sa drstyâ darsayen nrnâm

> avyakta-lingah--whose symptoms of sannyâsa are unmanifested; vyakta-arthah--whose purpose is manifested; manîsî--such a great saintly person; unmatta--restless; bâla-vat--like a boy; kavih--a great poet or orator; mûka-vat--like a dumb man; âtmânam--himself; sah--he; drstyâ--by example; darsayet--should present; nrnâm--to human society.

> TRANSLATION

> Although a saintly person may not expose himself to the vision of human society, by his behavior his purpose is disclosed. To human society he should present himself like a restless child, and although he is the greatest thoughtful orator, he should present himself like a dumb man.

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> TEXT 11

> atrâpy udâharantîmam

> itihâsam purâtanam

> prahrâdasya ca samvâdam

> muner âjagarasya ca

> atra--herein; api--although not exposed to common eyes; udâharanti--the learned sages recite as an example; imam--this; itihâsam--historical incident; purâtanam--very, very old; prahrâdasya--of Prahlâda Mahârâja; ca--also; samvâdam--conversation; muneh--of the great saintly person; âjagarasya--who took the profession of a python; ca--also.

> TRANSLATION

> As a historical example of this, learned sages recite the story of an ancient discussion between Prahlada Maharaja and a great saintly person who was feeding himself like a python.

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> TEXTS 12-13

> tam sayânam dharopasthe

> kâveryâm sahya-sânuni

> rajas-valais tanû-desair

> nigûdhâmala-tejasam

> dadarsa lokân vicaran

> loka-tattva-vivitsayâ

> vrto 'mâtyaih katipayaih

> prahrâdo bhagavat-priyah

> tam--that (saintly person); sayânam--lying down; dharâ-upasthe--on the ground; kâveryâm--on the bank of the River Kâverî; sahya-sânuni--on a ridge of the mountain known as Sahya; rajah-valaih--covered with dust and dirt; tanû-desaih--with all the parts of the body; nigûdha--very grave and deep; amala--spotless; tejasam--whose spiritual power;

> dadarsa--he saw; lokân--to all the different planets; vicaran--traveling; loka-tattva--the nature of the living beings (especially those who are trying to advance in Krsna consciousness); vivitsayâ--to try to understand; vrtah--surrounded; amâtyaih--by royal associates; katipayaih--a few; prahrâdah--Mahârâja Prahlâda; bhagavat-priyah--who is always very, very dear to the Supreme Personality of Godhead.

> TRANSLATION

> Prahlada Maharaja, the most dear servitor of the Supreme Personality of Godhead, once went out touring the universe with some of his confidential associates just to study the nature of saintly persons. Thus he arrived at the bank of the Kaveri, where there was a mountain known as Sahya. There he found a great saintly person who was lying on the ground, covered with dirt and dust, but who was deeply spiritually advanced.

> *****

> TEXT 14

> karmanâkrtibhir vâcâ

> lingair varnâsramâdibhih

> na vidanti janâ yam vai

> so 'sâv iti na veti ca

> karmanâ--by activities; âkrtibhih--by bodily features; vâcâ--by words; lingaih--by symptoms; varna-âsrama--pertaining to the particular material and spiritual divisions of varna and âsrama; âdibhih--and by other symptoms; na vidanti--could not understand; janâh--people in general; yam--whom; vai--indeed; sah--whether that person; asau--was the same person; iti--thus; na--not; vâ--or; iti--thus; ca--also.

> TRANSLATION

> Neither by that saintly person's activities, by his bodily features, by his words nor by the symptoms of his varnasrama status could people understand whether he was the same person they had known.

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> TEXT 15

> tam natvâbhyarcya vidhivat

> pâdayoh sirasâ sprsan

> vivitsur idam aprâksîn

> mahâ-bhâgavato 'surah

> tam--him (the saintly person); natvâ--after offering obeisances unto; abhyarcya--and worshiping; vidhi-vat--in terms of the rules and regulations of etiquette; pâdayoh--the lotus feet of the saintly person; sirasâ--with the head; sprsan--touching; vivitsuh--desiring to know about him (the saintly person); idam--the following words; aprâksît--inquired; mahâ-bhâgavatah--the very advanced devotee of the Lord; asurah--although born in an asura family.

> TRANSLATION

> The advanced devotee Prahlada Maharaja duly worshiped and offered obeisances to the saintly person who had adopted a python's means of livelihood. After thus worshiping the saintly person and touching his own head to the saint's lotus feet, Prahlada Maharaja, in order to understand him, inquired very submissively as follows.

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> TEXTS 16-17

> bibharsi kâyam pîvânam

> sodyamo bhogavân yathâ

> vittam caivodyamavatâm

> bhogo vittavatâm iha

> bhoginâm khalu deho 'yam

> pîvâ bhavati nânyathâ

> bibharsi--you are maintaining; kâyam--a body; pîvânam--fat; sa-udyamah--one who endeavors; bhogavân--one who enjoys; yathâ--as; vittam--money; ca--also; eva--certainly; udyama-vatâm--of persons always engaged in economic development; bhogah--sense gratification; vitta-vatâm--for persons who possess considerable wealth; iha--in this world; bhoginâm--of the enjoyers, karmîs; khalu--indeed; dehah--body; ayam--this; pîvâ--very fat; bhavati--becomes; na--not; anyathâ--otherwise.

> TRANSLATION

> Seeing the saintly person to be quite fat, Prahlada Maharaja said: My dear sir, you undergo no endeavor to earn your livelihood, but you have a stout body, exactly like that of a materialistic enjoyer. I know that if one is very rich and has nothing to do, he becomes extremely fat by eating and sleeping and performing no work.

> *****

> TEXT 18

> na te sayânasya nirudyamasya

> brahman nu hârtho yata eva bhogah

> abhogino 'yam tava vipra dehah

> pîvâ yatas tad vada nah ksamam cet

> na--not; te--of you; sayânasya--lying down; nirudyamasya--without activities; brahman--O saintly person; nu--indeed; ha--it is evident; arthah--money; yatah--from which; eva--indeed; bhogah--sense enjoyment; abhoginah--of one who is not engaged in sense enjoyment; ayam--this; tava--your; vipra--O learned brâhmana; dehah--body; pîvâ--fat; yatah--how is it; tat--that fact; vada--kindly tell; nah--us; ksamam--excuse; cet--if I have asked an impudent question.

> TRANSLATION

> O brahmana, fully in knowledge of transcendence, you have nothing to do, and therefore you are lying down. It is also understood that you have no money for sense enjoyment. How then has your body become so fat? Under the circumstances, if you do not consider my question impudent, kindly explain how this has happened.

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> TEXT 19

> kavih kalpo nipuna-drk

> citra-priya-kathah samah

> lokasya kurvatah karma

> sese tad-vîksitâpi vâ

> kavih--very learned; kalpah--expert; nipuna-drk--intelligent; citra-priya-kathah--able to speak palatable words that are pleasing to the heart; samah--equipoised; lokasya--of the people in general; kurvatah--engaged in; karma--fruitive work; sese--you lie down; tat-vîksitâ--seeing them all; api--although; vâ--either.

> TRANSLATION

> Your Honor appears learned, expert and intelligent in every way. You can speak very well, saying things that are pleasing to the heart. You see that people in general are engaged in fruitive activities, yet you are lying here inactive.

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> TEXT 20

> srî-nârada uvâca

> sa ittham daitya-patinâ

> pariprsto mahâ-munih

> smayamânas tam abhyâha

> tad-vâg-amrta-yantritah

> srî-nâradah uvâca--the great saint Nârada Muni said; sah--that saintly person (lying down); ittham--in this way; daitya-patinâ--by the King of the Daityas (Prahlâda Mahârâja); pariprstah--being sufficiently questioned; mahâ-munih--the great saintly person; smayamânah--smiling; tam--unto him (Prahlâda Mahârâja); abhyâha--prepared to give answers; tat-vâk--of his words; amrta-yantritah--being captivated by the nectar.

> TRANSLATION

> Narada Muni continued: When the saintly person was thus questioned by Prahlada Maharaja, the King of the Daityas, he was captivated by this shower of nectarean words, and he replied to the inquisitiveness of Prahlada Maharaja with a smiling face.

> *****

> TEXT 21

> srî-brâhmana uvâca

> vededam asura-srestha

> bhavân nanv ârya-sammatah

> îhoparamayor nrnâm

> padâny adhyâtma-caksusâ

> srî-brâhmanah uvâca--the brâhmana replied; veda--know very well; idam--all these things; asura-srestha--O best of the asuras; bhavân--you; nanu--indeed; ârya-sammatah--whose activities are approved by civilized men; îhâ--of inclination; uparamayoh--of decreasing; nrnâm--of the people in general; padâni--different stages; adhyâtma-caksusâ--by transcendental eyes.

> TRANSLATION

> The saintly brahmana said: O best of the asuras, Prahlada Maharaja, who are recognized by advanced and civilized men, you are aware of the different stages of life because of your inherent transcendental eyes, with which you can see a man's character and thus know clearly the results of acceptance and rejection of things as they are.

> *****

> TEXT 22

> yasya nârâyano devo

> bhagavân hrd-gatah sadâ

> bhaktyâ kevalayâjnânam

> dhunoti dhvântam arkavat

> yasya--of whom; nârâyanah devah--the Supreme Personality of Godhead, Nârâyana; bhagavân--the Lord; hrt-gatah--in the core of the heart; sadâ--always; bhaktyâ--by devotional service; kevalayâ--alone; ajnânam--ignorance; dhunoti--cleans; dhvântam--darkness; arka-vat--as the sun.

> TRANSLATION

> Narayana, the Supreme Personality of Godhead, who is full of all opulences, is predominant within the core of your heart because of your being a pure devotee. He always drives away all the darkness of ignorance, as the sun drives away the darkness of the universe.

> *****

> TEXT 23

> tathâpi brûmahe prasnâms

> tava râjan yathâ-srutam

> sambhâsanîyo hi bhavân

> âtmanah suddhim icchatâ

> tathâpi--still; brûmahe--I shall answer; prasnân--all the questions; tava--your; râjan--O King; yathâ-srutam--as I have learned by hearing from the authorities; sambhâsanîyah--fit for being addressed; hi--indeed; bhavân--you; âtmanah--of the self; suddhim--purification; icchatâ--by one who desires.

> TRANSLATION

> My dear King, although you know everything, you have posed some questions, which I shall try to answer according to what I have learned by hearing from authorities. I cannot remain silent in this regard, for a personality like you is just fit to be spoken to by one who desires self-purification.

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> TEXT 24

> trsnayâ bhava-vâhinyâ

> yogyaih kâmair apûryayâ

> karmâni kâryamâno 'ham

> nânâ-yonisu yojitah

> trsnayâ--because of material desires; bhava-vâhinyâ--under the sway of the material laws of nature; yogyaih--as it is befitting; kâmaih--by material desires; apûryayâ--without end, one after another; karmâni--activities; kâryamânah--constantly being compelled to perform; aham--I; nânâ-yonisu--in various forms of life; yojitah--engaged in the struggle for existence.

> TRANSLATION

> Because of insatiable material desires, I was being carried away by the waves of material nature's laws, and thus I was engaging in different activities, struggling for existence in various forms of life.

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> TEXT 25

> yadrcchayâ lokam imam

> prâpitah karmabhir bhraman

> svargâpavargayor dvâram

> tirascâm punar asya ca

> yadrcchayâ--carried by the waves of material nature; lokam--human form; imam--this; prâpitah--achieved; karmabhih--by the influence of different fruitive activities; bhraman--wandering from one form of life to another; svarga--to the heavenly planets; apavargayoh--to liberation; dvâram--the gate; tirascâm--lower species of life; punah--again; asya--of the human beings; ca--and.

> TRANSLATION

> In the course of the evolutionary process, which is caused by fruitive activities due to undesirable material sense gratification, I have received this human form of life, which can lead to the heavenly planets, to liberation, to the lower species, or to rebirth among human beings.

> *****

> TEXT 26

> tatrâpi dam-patînâm ca

> sukhâyânyâpanuttaye

> karmâni kurvatâm drstvâ

> nivrtto 'smi viparyayam

> tatra--there; api--also; dam-patînâm--of men and women united by marriage; ca--and; sukhâya--for the sake of pleasure, specifically the pleasure of sex life; anya-apanuttaye--for avoiding misery; karmâni--fruitive activities; kurvatâm--always engaged in; drstvâ--by observing; nivrttah asmi--I have now ceased (from such activities); viparyayam--the opposite.

> TRANSLATION

> In this human form of life, a man and women unite for the sensual pleasure of sex, but by actual experience we have observed that none of them are happy. Therefore, seeing the contrary results, I have stopped taking part in materialistic activities.

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> TEXT 27

> sukham asyâtmano rûpam

> sarvehoparatis tanuh

> manah-samsparsajân drstvâ

> bhogân svapsyâmi samvisan

> sukham--happiness; asya--of him; âtmanah--of the living entity; rûpam--the natural position; sarva--all; iha--material activities; uparatih--completely stopping; tanuh--the medium of its manifestation; manah-samsparsa-jân--produced from demands for sense gratification; drstvâ--after seeing; bhogân--sense enjoyment; svapsyâmi--I am sitting silently, thinking deeply about these material activities; samvisan--entering into such activities.

> TRANSLATION

> The actual form of life for the living entities is one of spiritual happiness, which is real happiness. This happiness can be achieved only when one stops all materialistic activities. Material sense enjoyment is simply imagination. Therefore, considering this subject matter, I have ceased from all material activities and am lying down here.

> *****

> TEXT 28

> ity etad âtmanah svârtham

> santam vismrtya vai pumân

> vicitrâm asati dvaite

> ghorâm âpnoti samsrtim

> iti--in this way; etat--a person materially conditioned; âtmanah--of his self; sva-artham--own interest; santam--existing within oneself; vismrtya--forgetting; vai--indeed; pumân--the living entity; vicitrâm--attractive false varieties; asati--in the material world; dvaite--other than the self; ghorâm--very fearful (due to continuous acceptance of birth and death); âpnoti--one becomes entangled; samsrtim--in material existence.

> TRANSLATION

> In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence.

> *****

> TEXT 29

> jalam tad-udbhavais channam

> hitvâjno jala-kâmyayâ

> mrgatrsnâm upâdhâvet

> tathânyatrârtha-drk svatah

> jalam--water; tat-udbhavaih--by grass grown from that water; channam--covered; hitvâ--giving up; ajnah--a foolish animal; jala-kâmyayâ--desiring to drink water; mrgatrsnâm--a mirage; upâdhâvet--runs after; tathâ--similarly; anyatra--somewhere else; artha-drk--self-interested; svatah--in himself.

> TRANSLATION

> Just as a deer, because of ignorance, cannot see the water within a well covered by grass, but runs after water elsewhere, the living entity covered by the material body does not see the happiness within himself, but runs after happiness in the material world.

> *****

> TEXT 30

> dehâdibhir daiva-tantrair

> âtmanah sukham ihatah

> duhkhâtyayam cânîsasya

> kriyâ moghâh krtâh krtâh

> deha-âdibhih--with the body, mind, ego and intelligence; daiva-tantraih--under the control of superior power; âtmanah--of the self; sukham--happiness; îhatah--searching after; duhkha-atyayam--diminution of miserable conditions; ca--also; anîsasya--of the living entity fully under the control of material nature; kriyâh--plans and activities; moghâh krtâh krtâh--become baffled again and again.

> TRANSLATION

> The living entity tries to achieve happiness and rid himself of the causes of distress, but because the various bodies of the living entities are under the full control of material nature, all his plans in different bodies, one after another, are ultimately baffled.

> *****

> TEXT 31

> âdhyâtmikâdibhir duhkhair

> avimuktasya karhicit

> martyasya krcchropanatair

> arthaih kâmaih kriyeta kim

> âdhyâtmika-âdibhih--adhyâtmika, adhidaivika and adhibhautika; duhkhaih--by the threefold miseries of material life; avimuktasya--of one who is not freed from such miserable conditions (or one who is subjected to birth, death, old age and disease); karhicit--sometimes; martyasya--of the living entity subjected to death; krcchra-upanataih--things obtained because of severe miseries; arthaih--even if some benefit is derived; kâmaih--which can fulfill one's material desires; kriyeta--what do they do; kim--and what is the value of such happiness.

> TRANSLATION

> Materialistic activities are always mixed with three kinds of miserable conditions--adhyatmika, adhidaivika and adhibautika. Therefore, even if one achieves some success by performing such activities, what is the benefit of this success? One is still subjected to birth, death, old age, disease and the reactions of his fruitive activities.

> *****

> TEXT 32

> pasyâmi dhaninam klesam

> lubdhanam ajitatmanam

> bhayad alabdha-nidranam

> sarvato 'bhivisankinam

> pasyami--I can practically see; dhaninâm--of persons who are very rich; klesam--the miseries; lubdhânâm--who are extremely greedy; ajita-âtmanâm--who are victims of their senses; bhayât--because of fear; alabdha-nidrânâm--who are suffering from insomnia; sarvatah--from all sides; abhivisankinâm--being particularly afraid.

> TRANSLATION

> The brahmana continued: I am actually seeing how a rich man, who is a victim of his senses, is very greedy to accumulate wealth, and therefore suffers from insomnia due to fear from all sides, despite his wealth and opulence.

> *****

> TEXT 33

> râjatas cauratah satroh

> sva-janât pasu-paksitah

> arthibhyah kâlatah svasmân

> nityam prânârthavad bhayam

> râjatah--from the government; cauratah--from thieves and rogues; satroh--from enemies; sva-janât--from relatives; pasu-paksitah--from animals and birds; arthibhyah--from beggars and persons seeking charity; kâlatah--from the time factor; svasmât--as well as from one's self; nityam--always; prâna-artha-vat--for one who has life or money; bhayam--fear.

> TRANSLATION

> Those who are considered materially powerful and rich are always full of anxieties because of governmental laws, thieves and rogues, enemies, family members, animals, birds, persons seeking charity, the inevitable time factor and even their own selves. Thus they are invariably afraid.

> *****

> TEXT 34

> soka-moha-bhaya-krodha-

> râga-klaibya-sramâdayah

> yan-mûlâh syur nrnâm jahyât

> sprhâm prânârthayor budhah

> soka--lamentation; moha--illusion; bhaya--fear; krodha--anger; râga--attachment; klaibya--poverty; srama--unnecessary labor; âdayah--and so on; yat-mûlâh--the original cause of all these; syuh--become; nrnâm--of human beings; jahyât--should give up; sprhâm--the desire; prâna--for bodily strength or prestige; arthayoh--and accumulating money; budhah--an intelligent person.

> TRANSLATION

> Those in human society who are intelligent should give up the original cause of lamentation, illusion, fear, anger, attachment, poverty and unnecessary labor. The original cause of all of these is the desire for unnecessary prestige and money.

> *****

> TEXT 35

> madhukâra-mahâ-sarpau

> loke 'smin no gurûttamau

> vairâgyam paritosam ca

> prâptâ yac-chiksayâ vayam

> madhukâra--bees that go from flower to flower to collect honey; mahâ-sarpau--the big snake (the python, which does not move from one place to another); loke--in the world; asmin--this; nah--our; guru--spiritual masters; uttamau--first-class; vairâgyam--renunciation; paritosam ca--and satisfaction; prâptâh--obtained; yat-siksayâ--by whose instruction; vayam--we.

> TRANSLATION

> The bee and the python are two excellent spiritual masters who give us exemplary instructions regarding how to be satisfied by collecting only a little and how to stay in one place and not move.

> *****

> TEXT 36

> virâgah sarva-kâmebhyah

> siksito me madhu-vratât

> krcchrâptam madhuvad vittam

> hatvâpy anyo haret patim

> virâgah--detachment; sarva-kâmebhyah--from all material desires; siksitah--has been taught; me--unto me; madhu-vratât--from the bumblebee; krcchra--with great difficulties; âptam--acquired; madhu-vat--as good as honey ("money is honey"); vittam--money; hatvâ--killing; api--even; anyah--another; haret--takes away; patim--the owner.

> TRANSLATION

> From the bumblebee I have learned to be unattached to accumulating money, for although money is as good as honey, anyone can kill its owner and take it away.

> *****

> TEXT 37

> anîhah paritustâtmâ

> yadrcchopanatâd aham

> no cec chaye bahv-ahâni

> mahâhir iva sattvavân

> anîhah--with no desire to possess more; paritusta--very satisfied; âtmâ--self; yadrcchâ--in its own way, without endeavor; upanatât--by things brought in by possession; aham--I; no--not; cet--if so; saye--I lie down; bahu--many; ahâni--days; mahâ-ahih--a python; iva--like; sattva-vân--enduring.

> TRANSLATION

> I do not endeavor to get anything, but am satisfied with whatever is achieved in its own way. If I do not get anything, I am patient and unagitated like a python and lie down in this way for many days.

> *****

> TEXT 38

> kvacid alpam kvacid bhûri

> bhunje 'nnam svâdv asvâdu vâ

> kvacid bhûri gunopetam

> guna-hînam uta kvacit

> sraddhayopahrtam kvâpi

> kadâcin mâna-varjitam

> bhunje bhuktvâtha kasmims cid

> divâ naktam yadrcchayâ

> kvacit--sometimes; alpam--very little; kvacit--sometimes; bhûri--a great quantity; bhunje--I eat; annam--food; svâdu--palatable; asvâdu--stale; vâ--either; kvacit--sometimes; bhûri--great; guna-upetam--a nice flavor; guna-hînam--without flavor; uta--whether; kvacit--sometimes; sraddhayâ--respectfully; upahrtam--brought by someone; kvâpi--sometimes; kadâcit--sometimes; mâna-varjitam--offered without respect; bhunje--I eat; bhuktvâ--after eating; atha--as such; kasmin cit--sometimes, in some place; divâ--during the daytime; naktam--or at night; yadrcchayâ--as it is available.

> TRANSLATION

> Sometimes I eat a very small quantity and sometimes a great quantity. Sometimes the food is very palatable, and sometimes it is stale. Sometimes prasada is offered with great respect, and sometimes food is given neglectfully. Sometimes I eat during the day and sometimes at night. Thus I eat what is easily available.

> *****

> TEXT 39

> ksaumam dukûlam ajinam

> cîram valkalam eva vâ

> vase 'nyad api samprâptam

> dista-bhuk tusta-dhir aham

> ksaumam--clothing made of linen; dukûlam--silk or cotton; ajinam--deerskin; cîram--loincloth; valkalam--bark; eva--as it is; vâ--either; vase--I put on; anyat--something else; api--although; samprâptam--as available; dista-bhuk--because of destiny; tusta--satisfied; dhîh--mind; aham--I am.

> TRANSLATION

> To cover my body I use whatever is available, whether it be linen, silk, cotton, bark or deerskin, according to my destiny, and I am fully satisfied and unagitated.

> *****

> TEXT 40

> kvacic chaye dharopasthe

> trna-parnâsma-bhasmasu

> kvacit prâsâda-paryanke

> kasipau vâ parecchayâ

> kvacit--sometimes; saye--I lie down; dhara-upasthe--on the surface of the earth; trna--on grass; parna--leaves; asma--stone; bhasmasu--or a pile of ashes; kvacit--sometimes; prâsâda--in palaces; paryanke--on a first-class bedstead; kasipau--on a pillow; vâ--either; para--of another; icchayâ--by the wish.

> TRANSLATION

> Sometimes I lie on the surface of the earth, sometimes on leaves, grass or stone, sometimes on a pile of ashes, or sometimes, by the will of others, in a palace on a first-class bed with pillows.

> *****

> TEXT 41

> kvacit snâto 'nuliptângah

> suvâsâh sragvy alankrtah

> rathebhâsvais care kvâpi

> dig-vâsâ grahavad vibho

> kvacit--sometimes; snâtah--bathing very nicely; anulipta-angah--with sandalwood pulp smeared all over the body; su-vâsâh--dressing with very nice garments; sragvî--decorated with garlands of flowers; alankrtah--bedecked with various types of ornaments; ratha--on a chariot; ibha--on an elephant; asvaih--or on the back of a horse; care--I wander; kvâpi--sometimes; dik-vâsâh--completely naked; graha-vat--as if haunted by a ghost; vibho--O lord.

> TRANSLATION

> O my lord, sometimes I bathe myself very nicely, smear sandalwood pulp all over my body, put on a flower garland, and dress in fine garments and ornaments. Then I travel like a king on the back of an elephant or on a chariot or horse. Sometimes, however, I travel naked, like a person haunted by a ghost.

> *****

> TEXT 42

> nâham ninde na ca staumi

> sva-bhâva-visamam janam

> etesâm sreya âsâse

> utaikâtmyam mahâtmani

> na--not; aham--I; ninde--blaspheme; na--nor; ca--also; staumi--praise; sva-bhâva--whose nature; visamam--contradictory; janam--a living entity or human being; etesâm--of all of them; sreyah--the ultimate benefit; âsâse--I pray for; uta--indeed; aikâtmyam--oneness; mahâ-âtmani--in the Supersoul, the Parabrahman (Krsna).

> TRANSLATION

> Different people are of different mentalities. Therefore it is not my business either to praise them or to blaspheme them. I only desire their welfare, hoping that they will agree to become one with the Supersoul, the Supreme Personality of Godhead, Krsna.

> *****

> TEXT 43

> vikalpam juhuyâc cittau

> tâm manasy artha-vibhrame

> mano vaikârike hutvâ

> tam mâyâyâm juhoty anu

> vikalpam--discrimination (between good and bad, one person and another, one nation and another, and all similar discrimination); juhuyât--one should offer as oblations; cittau--in the fire of consciousness; tâm--that consciousness; manasi--in the mind; artha-vibhrame--the root of all acceptance and rejection; manah--that mind; vaikârike--in false ego, identification of oneself with matter; hutvâ--offering as oblations; tam--this false ego; mâyâyâm--in the total material energy; juhoti--offers as oblations; anu--following this principle.

> TRANSLATION

> The mental concoction of discrimination between good and bad should be accepted as one unit and then invested in the mind, which should then be invested in the false ego. The false ego should be invested in the total material energy. This is the process of fighting false discrimination.

> *****

> TEXT 44

> âtmânubhûtau tâm mâyâm

> juhuyât satya-drn munih

> tato nirîho viramet

> svânubhûty-âtmani sthitah

> âtma-anubhûtau--unto self-realization; tâm--that; mâyâm--the false ego of material existence; juhuyât--should offer as an oblation; satya-drk--one who has actually realized the ultimate truth; munih--such a thoughtful person; tatah--because of this self-realization; nirîhah--without material desires; viramet--one must completely retire from material activities; sva-anubhûti-âtmani--in self-realization; sthitah--thus being situated.

> TRANSLATION

> A learned, thoughtful person must realize that material existence is illusion. This is possible only by self-realization. A self-realized person, who has actually seen the truth, should retire from all material activities, being situated in self-realization.

> *****

> TEXT 45

> svâtma-vrttam mayettham te

> suguptam api varnitam

> vyapetam loka-sâstrâbhyâm

> bhavân hi bhagavat-parah

> sva-âtma-vrttam--the information of the history of self-realization; mayâ--by me; ittham--in this way; te--unto you; su-guptam--extremely confidential; api--although; varnitam--explained; vyapetam--without; loka-sâstrâbhyâm--the opinion of the common man or common literatures; bhavân--your good self; hi--indeed; bhagavat-parah--having fully realized the Personality of Godhead.

> TRANSLATION

> Prahlada Maharaja, you are certainly a self-realized soul and a devotee of the Supreme Lord. You do not care for public opinion or so-called scriptures. For this reason I have described to you without hesitation the history of my self-realization.

> *****

> TEXT 46

> srî-nârada uvâca

> dharmam pâramahamsyam vai

> muneh srutvâsuresvarah

> pûjayitvâ tatah prîta

> âmantrya prayayau grham

> srî-nâradah uvâca--Srî Nârada Muni said; dharmam--the occupational duty; pâramahamsyam--of the paramahamsas, the most perfect human beings; vai--indeed; muneh--from the saintly person; srutvâ--thus hearing; asura-îsvarah--the King of the asuras, Prahlâda Mahârâja; pûjayitvâ--by worshiping the saintly person; tatah--thereafter; prîtah--being very pleased; âmantrya--taking permission; prayayau--left that place; grham--for his home.

> TRANSLATION

> Narada Muni continued: After Prahlada Maharaja, the King of the demons, heard these instructions from the saint, he understood the occupational duties of a perfect person [paramahamsa]. Thus he duly worshiped the saint, took his permission and then left for his own home.

> > Back to the running text