Prahlada Muni Samvada (प्रह्लादमुन्योः संवादः)

Prahlada Muni Samvada (Samskrit: प्रह्लादमुन्योः संवादः) is a conversation between Raja Prahlada and a sage enumerated in the Bhagavata Purana (Skandda 7, Adhyaya 13). It talks about the Ajagara mode of life.

परिचयः ॥ Introduction

In the 7th Skandha of the Bhagavata Purana, Shri Shuka enumerates a dialogue between Maharshi Narada and Maharaja Yudhisthira to Raja Parikshit. Here, Shri Narada Muni has been describing the symptoms of various ashramas and varnas. In this context, in the 13th adhyaya, he specifically describes the regulative principles to be followed by sannyasis. He says that when a sannyasi becomes completely independent, peaceful and equipoised, he can select the destination he desires after death and follow the principles by which to reach that destination. He mentions therein that although fully learned, a sannyasi should always remain silent, like a dumb person, and travel like a restless child.

This he explains by describing a meeting between Raja Prahlada and a sage who had adopted the mode of life of a python (or ajagara). And thus, brings forth the symptoms of a paramahamsa.

परमहंसलक्षणम् ॥ Paramahamsa Lakshana

Through Prahlada Muni Samvada, Sage Narada explains that a person who has attained the paramahamsa stage knows very well the distinction between matter and spirit. He is not at all interested in gratifying the material senses, for he is always deriving pleasure from devotional service to the Supreme being. He is not very anxious to protect his material body. Being satisfied with whatever he attains by the grace of the Supreme, he is completely independent of material happiness and distress, and thus he is transcendental to all regulative principles. Sometimes he accepts severe austerities, and sometimes he accepts material opulence. He is never to be equated with materialistic men, nor is he subject to the judgments of such men.

पार्श्वभूमिः ॥ Background

According to the Bhagavata Purana, while Prahlada (the beloved devotee of Bhagavan) was touring through the various worlds accompanied by a few ministers to acquaint himself with the true nature of the people, he happened to see on the top of the Sahyadri (Western Ghats) on the bank of the Kaveri, some person lying on bare ground, his pure effulgence being concealed under a coat of dust covering all the part of his body. By his actions, appearances, words or external emblems indicative of his varna and stage in life (ashrama), people could not recognize him as who or what he was and what he was not. Thus, having bowed down to the sage by touching his feet with his head and having worshipped him with due formalities, the Asura Raja (Prahlada), a prominent devotee of Bhagavan, who was curious to know the truth about the sage asked him the following question. (Bhagavata Purana, Skandha 7, Adhyaya 13, Verses 12-15).

प्रह्लादस्य प्रश्नः ॥ Prahlada's Question

Prahlada who was curious to know about the sage who was emitting pure effulgence said,

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॥

bibharṣi kāyaṁ pīvānaṁ sodyamo bhogavān yathā । vittaṁ caivodyamavatāṁ bhogo vittavatāmiha । bhogināṁ khalu deho'yaṁ pīvā bhavati nānyathā ॥ 16॥

na te śayānasya nirudyamasya brahman nu hārtho yata eva bhogaḥ । abhogino'yaṁ tava vipra dehaḥ pīvā yatastadvada naḥ kṣamaṁ cet ॥ 17॥

kaviḥ kalpo nipuṇadr̥k citrapriyakathaḥ samaḥ । lokasya kurvataḥ karma śeṣe tadvīkṣitāpi vā ॥ 18॥

Meaning: You have a robust body like an industrious person who enjoys a luxurious life. Wealth accrues to persons who are industrious. And comforts and luxuries can be afforded by wealthy people. Indeed only the bodies of those who are given to luxurious life become stout and not otherwise. Lying flat without doing any work as you do, Oh brahmana, you obviously possess no wealth which is the source of enjoyment of a luxurious life. If you think proper (to disclose), please tell us how your body is so well nourished despite your non-indulgence in luxuries and lack of comforts. Learned, capable, clever, possessing wonderfully sweet power of speech and of equable temper as you are, how is it that you lie down (doing nothing) simply looking on that other people are working.

ब्राह्मणस्य उपदेशः ॥ The Brahmana's Teaching

Being thus, questioned by Prahlada, the great sage said,

• Being induced to do various actions by powerful desire which is never satiated by enjoyment of suitable objects, and thus becomes the source of the stream of births and deaths, I was forced to take birth in various species (13.23).
• While wondering through various types of existence by force of karmas, and through sheer providence, I was brought to the human form of existence which is a gate-way to heaven or final emancipation or to sub-human life or to human life again (13.24).
• Having observed the frustrations and failures of married couples while performing actions for securing happiness and avoiding pain in this life as well. I retired from worldly-activities (13.25).
• Happiness is the essential nature of the atman. It is manifested after withdrawal and cessation of all activities. Having perceived that enjoyments and experiences are fanciful creations of the mind I lie down flat enjoying whatever is ordained for me by destiny (13.26).
• Having forgotten that this blissful nature is inherent in one's self, a man is verily entangled into samsara which is terrible owing to birth, death and other miseries and strange as it consists of birth in celestial, human. sub-human, human and other-species' forms (13.27).
• He who, being ignorant of his innate blissful state, thinks of finding his object (ie. happiness) outside his Self, is like a person who, with a desire to get water to quench his thirst, leaves water near him that is covered with acquatic weeds and other overgrowth and runs after the mirage (13.28).
• 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 (13.29).
• Even if a man's efforts are successful, what pleasure can be derived from the hard-earned wealth and desired objects obtained with great difficulty to a mortal obsessed with the fear of death and the three types of miseries ie. adhyatmika, adhidaivika and adhibhautika (13.30).

Verses and Transliteration

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॥

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॥

tr̥ṣṇayā bhavavāhinyā yogyaiḥ kāmairapūrayā । karmāṇi kāryamāṇo'haṁ nānāyoniṣu yojitaḥ ॥ 23॥

yadr̥cchayā lokamimaṁ prāpitaḥ karmabhirbhraman । svargāpavargayordvāraṁ tiraścāṁ punarasya ca ॥ 24॥

atrāpi dampatīnāṁ ca sukhāyānyāpanuttaye । karmāṇi kurvatāṁ dr̥ṣṭvā nivr̥tto'smi viparyayam ॥ 25॥

sukhamasyātmano rūpaṁ sarvehoparatistanuḥ । manaḥsaṁsparśajān dr̥ṣṭvā bhogān svapsyāmi saṁviśan ॥ 26॥

ityetadātmanaḥ svārthaṁ santaṁ vismr̥tya vai pumān । vicitrāmasati dvaite ghorāmāpnoti saṁsr̥tim ॥ 27॥

jalaṁ tadudbhavaiśchannaṁ hitvājño jalakāmyayā । mr̥gatr̥ṣṇāmupādhāvedyathānyatrārthadr̥k svataḥ ॥ 28॥

dehādibhirdaivatantrairātmanaḥ sukhamīhataḥ । duḥkhātyayaṁ cānīśasya kriyā moghāḥ kr̥tāḥ kr̥tāḥ ॥ 29॥

ādhyātmikādibhirduḥkhairavimuktasya karhicit । martyasya kr̥cchropanatairarthaiḥ kāmaiḥ kriyeta kim ॥ 30॥