Canto 7 |
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Chapter 13: The Behavior of a Saintly Person
(1) S'rî Nârada said: 'A person who because of his selfrealization is ready for what I before described, should wander the earth, and thereto, not wishing to keep more than his body, not depend on anything and stay in no village for more than a night [see also the story of King Rishabha 5.5: 28]. (2) The renunciate [sannyâsî] should not wear more clothing but some covering for his private parts and, free from misfortune, in his forsaking not take to anything else but his rod [danda] and such. (3) Resorting to Nârâyana living on alms only and being fully satisfied within, he moves by himself alone, fully independent, wishing each living being the best in perfect peace. (4) Such a one should see this universe of cause and effect as existing within the everlasting self in the beyond and see himself as [a part of] the Supreme Absolute everywhere pervading the world of cause and effect. (5) Of the sleeping, waking and the dreaming in between one may be engaged in [see also 6.16: 53-54] should the one who actually sees the self understand that the states of being bound and being liberated in fact are nothing but illusory images. (6) One should not rejoice in the sure - or not sure either - of the death of this body and its lifespan, one should rather observe the Time Supreme which rules the manifestation and disappearance of the living beings. (7) One should not indulge in fixations on the untrue nor try to have a career in that; pointless arguing should be given up nor should one take shelter of factions [political parties]. (8) No followers for the sake of this or that, nor certainly the reading and writing of many books, nor should one try to give discourses for one's livelihood or ever try to increase material opulences [like temples e.g.]. (9) The one advanced who is of peace and an equal mind may, even though he as a renunciate never needs them, adopt the symbols of his spiritual position [his âs'rama*] or just as well give them up. (10) Even though one externally might not directly recognize him as a renunciate, is his purpose clear; such a one being a saint may present himself in society like an excited boy or, having been a great orator, now be like a man unable to speak.
(11) The learned recite as an example of this hidden identity a very old historical incident of a conversation between Prahlâda and a saintly man who lived as a python. (12-13) He saw the purest, most grave, spiritual power of that man at the bank of the Kâverî river on a ridge of the mountain Sahya, with him laying on the ground covered by dirt and dust all over his body. Prahlâda, the favorite of the Supreme Lord, met him when he in the company of a couple of his royal friends was traveling all the world in an effort to understand what it was that ruled the people. (14) From what he did, how he looked, to what he said and to his age and occupation and other marks of identity could the people not make up whether or not that man was the same person they used to know. (15) After paying his respects and honoring him according the rules by touching his lotus feet with his head, posed the great asura devotee of the Lord, eager to know him, the following question. (16-17) 'I see you are maintaining quite a fat body like someone lusting after the money; people who always worry about an income are surely of sense gratification and those being so wealthy thus as the enjoyers of this world do, not doing anything else, in effect become as fat indeed as this body of yours. (18) It is clear that you lying down doing nothing, o man of the spirit, have no money at all for enjoying your senses; how can, not being after the pleasure, your body be in this condition, o learned one, please tell us that if you excuse me for my impudence. (19) Despite of your being so learned, skilled and intelligent, capable of speaking nicely and remaining equipoised do you, seeing how the people are engaged in fruitive labor, lie down!'
(20) S'rî Nârada said: 'This way showered by the words of the daitya king smiled the great muni at him and was he, captivated by the nectar of his words, willing to reply. (21) The honorable brahmin said: 'O best of the Asuras hailed by all âryans, from your transcendental vision you are well acquainted with indeed all the things that the people are inclined to or desist from according their different positions. (22) He who has Nârâyana our God and Nârâyana our Lord always in his heart, can by his devotion alone uproot all the ignorance like the sun expells the darkness. (23) Nevertheless I shall answer all your questions o King, in accord with the Vedas, because you indeed, for someone who desires the purification of his self, are worthy the address. (24) Because of material desires struggling for my existence was I, under a worldly sway catering to my lusty appetites and driven from one activity to the other, born in different forms of life.(25) This human form, carried by the waves of the material ocean, achieved, because of his karma going here and there, the heaven's gate of liberation, the lower species of life and a human life again [see also B.G. 8: 16 and **]. (26) And in that life has one the union of man and woman for the sake of pleasure. But seeing, always engaged in fruitive activities, how one arrives at the opposite [of that pleasure], have I now ceased in order to escape from that misery. (27) Happiness is the natural state of the living entity, and thus, definitely ceasing with all out here in having seen how the worldly demands are definitively linked to sense gratification, have I, contemplating these matters, entered silence. (28) Situated in this world does someone, by the false attraction of that material world very fearfully being entangled in material affairs that are strange to himself, indeed forget the interest of the living entity within himself. (29) Just like water that overgrown by grass is missed by a thirsty one who ignorantly looks for it elsewhere, is the same way someone in his material self-interest pursuing a mirage [of worldy happiness]. (30) Someone who with his body and everything is submitted to the superior control of matter, searches for the happiness belonging to the self in trying to diminish his misery and is, being fully conditioned, baffled over and over in his plans and actions. (31) By the threefold of the miseries created by oneself, by others and by nature, is the mortal person, sometimes being of some success in fighting the adverse consequences, still not free from them; what then is the value of such happiness, where do those desires lead to? (32) Just consider the miseries of the rich and wealthy who are so very concerned about their possessions: as the victim of their senses have they afraid sleepless nights in which they see the danger coming from all sides. (33) Of the government, of thieves, of enemies, relatives, animals and birds, of beggars, of Time itself, as well as of himself, is the one living for the money always afraid. (34) What an intelligent person must give up is the original cause that leads to all the lamentation, illusion, fear, anger, attachment, poverty, toiling and so on of the human being: the desire for prestige and money [***].
(35) The bees at work and the big snakes in this world are in this our first class gurus: from what they teach do we find the satisfaction [of taking only what is necessary] and the renunciation [of not seeking things elsewhere]. (36) The bees have taught me to detach from all desires as for the money, that with difficulty is acquired as the honey, one even kills one another taking it away from the owner. (37) Me not desiring more am happy with what I obtain free from endeavoring, and if nothing is found, I just lie down for many days to endure like a python. (38) Sometimes I eat little, sometimes I eat much food, whether it is fresh or sometimes stale, or of a great flavor or tasteless; sometimes it is brought with respect and sometimes it is offered in disrespect; thus eating during the night somewhere or during the day at times, I eat whatever is available. (39) Of linen, silk or cotton, deerskin, with a loincloth, or whatever material it may concern, with a happy mind I put on what is available by destiny. (40) Sometimes I lay down on the earth, on grass, leaves, on stone or a pile of ash and sometimes, to whatever someone wishes me, I lay down in a palace on a first-class bed with pillows [see also B.G. 18: 61]. (41) Sometimes I bathe nicely and smear my body with sandalwood and do I properly dress, decorated with garlands and various ornaments, and sit I on a chariot, an elephant or the back of a horse; and sometimes I wander completely naked as if haunted by a ghost, o mighty one. (42) I do not swear, nor do I praise the people who are of different natures; I pray for the ultimate benefit for them all, which in truth is the Oneness of the Greater Soul. (43) The sense of discrimination should, as an oblation, be offered in the fire of consciousness, that consciousness then in the fire of the mind that is the root of all confusion, that mind next needs to be offered in the fire of the false self and this ego of material identification should, following this principle, be offered in the total material energy. (44) The false of material existence is, by a thoughtful person who realizes the ultimate truth in his selfrealization, offered as an oblation and because of that finds he, free from desires, himself thus situated in the faithfulness to the essence of his own living self. (45) This story about myself I this way pass on to you in utter confidence; it might be so that you, from your good self as a man of transcendence with the Supreme Lord, miss the common [scriptural] explanation.'
(46) S'rî Nârada said: 'Thus hearing from the holy man what truly the dharma of the paramahamsas is [see also 6.3: 20-21] took the asura lord very pleased, after duly honoring him, leave of him to return home.'
Second edition, loaded August 4 2007
Previous Aadhar edition and Vedabase links:
S'rî Nârada said: 'A person who because of his selfrealization is ready for what I before described, should wander the earth, and thereto, not wishing to keep more than his body, not depend on anything and stay in no village for more than a night [see also the story of King Rishabha 5.5:28].S'rî Nârada said: 'A person of order who of selfrealization understood what I before described, should in the end wander the earth, only keeping the body, not depending on anything, staying in no village but for a night [see also the story of king Rsabha 5.5: 28]. (Vedabase)
The renunciate [sannyâsî] should not wear more clothing but some covering for his private parts and, free from misfortune, in his forsaking not take to anything else but his rod [danda] and such.
The renunciate [sannyâsî] should not wear more clothing but some covering for his private parts and, to a society of peace, in his forsaking not take to anything else but his rod [danda] and such. (Vedabase)
Resorting to Nârâyana living on alms only and being fully satisfied within, he moves by himself alone, fully independent, wishing each living being the best in perfect peace.
Resorting to Nârâyana living on alms only and fully satisfied within he moves by himself alone, fully independent, wishing each living being the best in perfect peace. (Vedabase)
Such a one should see this universe of cause and effect as existing within the everlasting self in the beyond and see himself as [a part of] the Supreme Absolute everywhere pervading the world of cause and effect.
Such a one should then see himself as being within this universe of the true and the untrue of the eternal Absolute of the Supersoul in the beyond as also see the Supreme Brahman [in himself] as pervading the apparent and nonapparent everywhere. (Vedabase)
Of the sleeping, waking and the dreaming in between one may be engaged in [see also 6.16: 53-54] should the one who actually sees the self understand that the states of being bound and being liberated in fact are nothing but illusory images.
From the movements of oneself to the unconscious and the conscious state as well as to the state in between [the dream-state, see also 6.16: 53-54] should one who actually sees himself always remember that the stages of being bound and being liberated are actually only a game of illusion. (Vedabase)
One should not rejoice in the sure - or not sure either - of the death of this body and its lifespan, one should rather observe the Time Supreme which rules the manifestation and disappearance of the living beings.
One should not rejoice in the sure, or not sure either, of the death of this body and its lifespan, rather the Time Supreme ruling the manifestation and disappearance of the living beings should be observed. (Vedabase)
One should not indulge in fixations on the untrue nor try to have a career in that; pointless arguing should be given up nor should one take shelter of factions [political parties].
One should not indulge in fixations on the untrue nor try to have a career in that; pointless arguing should be given up nor should one take shelter of factions [political parties]. (Vedabase)
No followers for the sake of this or that, nor certainly the reading and writing of many books, nor should one try to give discourses for one's livelihood or ever try to increase material opulences [like temples e.g.].
No followers for the sake of this or that, nor certainly the reading and writing of many books, nor should one try to give discourses for one's livelihood or ever try to increase on material opulences [like temples e.g.]. (Vedabase)
The one advanced who is of peace and an equal mind may, even though he as a renunciate never needs them, adopt the symbols of his spiritual position [his âs'rama*] or just as well give them up.
He who advanced is of peace and an equal mind may, though as a renunciate never needing them, adopt the symbols of his spiritual position [his âs'rama, see also 5.1*] or just as well give them up. (Vedabase)
Even though one externally might not directly recognize him as a renunciate, is his purpose clear; such a one being a saint may present himself in society like an excited boy or, having been a great orator, now be like a man unable to speak.
Though possibly not manifest in his symbols, his purpose is manifest; such a one being a saint may present himself to the society like an excited boy or as a great orator be like a silent man. (Vedabase)
The learned recite as an example of this hidden identity a very old historical incident of a conversation between Prahlâda and a saintly man who lived as a python.
The learned recite as an example of this hidden identity a very old historical incident of a conversation between Prahlâda and a saintly man who lived as a python. (Vedabase)
He saw the purest, most grave, spiritual power of that man at the bank of the Kâverî river on a ridge of the mountain Sahya, with him laying on the ground covered by dirt and dust all over his body. Prahlâda, the favorite of the Supreme Lord, met him when he in the company of a couple of his royal friends was traveling all the world in an effort to understand what it was that ruled the people.
He saw the purest, most grave, spiritual power of that man at the bank of the Kâveri river a on a ridge of the mountain Sahya, with him laying on the ground covered by dirt and dust all over his body. Prahlâda, the favorite of the Supreme Lord, met him when he in the company of a couple of his royal friends was traveling all the world in an effort to understand what it was that ruled the people. (Vedabase)
From what he did, how he looked, to what he said and to his age and occupation and other marks of identity could the people not make up whether or not that man was the same person they used to know.
From what he did, how he looked, to what he said and to his age and occupation and other marks of identity could the people not make up whether or not that man was the same person they once used to know. (Vedabase)
After paying his respects and honoring him according the rules by touching his lotus feet with his head, posed the great asura devotee of the Lord, eager to know him, the following question.
After paying his respects and honoring him to the rules, touching his lotus feet with his head, posed the great asura devotee of the Lord, eager to know him, the following question. (Vedabase)Text 16-17
'I see you are maintaining quite a fat body like someone lusting after the money; people who always worry about an income are surely of sense gratification and those being so wealthy thus as the enjoyers of this world do, not doing anything else, in effect become as fat indeed as this body of yours.
'I see you are maintaining quite a fat body like someone lusting after the money; people who always worry about an income are surely of sense gratification and those being so wealthy thus as the enjoyers of this world do, not doing anything else, in effect become as fat indeed as this body of yours. (Vedabase)
It is clear that you lying down doing nothing, o man of the spirit, have no money at all for enjoying your senses; how can, not being after the pleasure, your body be in this condition, o learned one, please tell us that if you excuse me for my impudence.
It is clear that with you lying down doing nothing, o man of the spirit, there can be no money really for enjoying your senses; how can, not being after the pleasure, this [fatness] be so with your body, o learned one, please tell us that if you excuse me for my impudence. (Vedabase)
Despite of your being so learned, skilled and intelligent, capable of speaking nicely and remaining equipoised do you, seeing how the people are engaged in fruitive labor, lie down!'
Despite of your being so learned, skilled and intelligent, capable of speaking nicely and equipoised do you, seeing the people engaged in fruitive labor, lie down!' (Vedabase)
S'rî Nârada said: 'This way showered by the words of the daitya king smiled the great muni at him and was he, captivated by the nectar of his words, willing to reply.
S'rî Nârada said: 'This way showered with words by the daitya king smiled he, the great muni, captivated by the nectar of his words at him, willing to reply. (Vedabase)
The honorable brahmin said: 'O best of the Asuras hailed by all âryans, from your transcendental vision you are well acquainted with indeed all the things that the people are inclined to or desist from according their different positions.
The honorable brahmin said: 'O best of the asuras hailed by all âryans, from your transcendental vision you are well acquainted with indeed all the things that the people are inclined to or desist from according their different positions. (Vedabase)
He who has Nârâyana our God and Nârâyana our Lord always in his heart, can by his devotion alone uproot all the ignorance like the sun expells the darkness.
He who has Nârâyana our God and Nârâyana our Lord always in his heart, can by his devotion alone clear out all the ignorance like the sun does the darkness. (Vedabase)
Nevertheless I shall answer all your questions o King, in accord with the Vedas, because you indeed, for someone who desires the purification of his self, are worthy the address.
Nevertheless I shall answer all your questions o King, in accord with the Veda's, as you indeed are, for someone who desires the purification of his self, worthy the address. (Vedabase)
Because of material desires struggling for my existence was I, under a worldly sway catering to my lusty appetites and driven from one activity to the other, born in different forms of life.
Because of material desires was I, under a worldly sway catering to my lusty appetites and driven from one activity to the other, born in different forms of life, struggling for my existence. (Vedabase)
This human form, carried by the waves of the material ocean, achieved, because of his karma going here and there, the heaven's gate of liberation, the lower species of life and a human life again [see also B.G. 8: 16 and **].
This human form, carried by the waves of the material ocean, achieved from his karma going here and there the heaven's gate of liberation, the lower species of life and a human life again [see also B.G. 8: 16 and **]. (Vedabase)
And in that life has one the union of man and woman for the sake of pleasure. But seeing, always engaged in fruitive activities, how one arrives at the opposite [of that pleasure], have I now ceased in order to escape from that misery.
And there has one the union of man and woman for the sake of pleasure, but seeing, always engaged in fruitive activities, how one reaches the opposite [of that pleasure], have I now ceased in order to escape that misery. (Vedabase)
Happiness is the natural state of the living entity, and thus, definitely ceasing with all out here in having seen how the worldly demands are definitively linked to sense gratification, have I, contemplating these matters, entered silence.
Happiness is the natural position of the living entity, so, definitely ceasing with all out here having seen how sense gratification is the medium of the worldly demands, have I, contemplating these matters, entered the silence. (Vedabase)
Situated in this world does someone, by the false attraction of that material world very fearfully being entangled in material affairs that are strange to himself, indeed forget the interest of the living entity within himself.
Situated in this world does someone, by the false attraction of that material world very fearfully being entangled in material affairs that are strange to himself, indeed forget the interest of the living entity within himself. (Vedabase)
Just like water that overgrown by grass is missed by a thirsty one who ignorantly looks for it elsewhere, is the same way someone in his material self-interest pursuing a mirage [of worldy happiness].
Just like water that overgrown by grass is missed by a thirsty one in ignorance, is elsewhere similarly someone in his material self-interest pursuing a mirage. (Vedabase)
Someone who with his body and everything is submitted to the superior control of matter, searches for the happiness belonging to the self in trying to diminish his misery and is, being fully conditioned, baffled over and over in his plans and actions.
With one's body and everything under the superior control of matter searches one after the happiness of the self trying to diminish one's misery and is one, being fully conditioned, baffled over and over in one's plans and actions. (Vedabase)
By the threefold of the miseries created by oneself, by others and by nature, is the mortal person, sometimes being of some success in fighting the adverse consequences, still not free from them; what then is the value of such happiness, where do those desires lead to?
By the threefold of the miseries created by oneself, by others and by nature, is the mortal, sometimes being of some success with the adverse consequences, still not free from them; what then is the value of such happiness, what do those desires lead to? (Vedabase)
Just consider the miseries of the rich and wealthy who are so very concerned about their possessions: as the victim of their senses have they afraid sleepless nights in which they see the danger coming from all sides.
Just consider the miseries of the rich so covetous: as victims of their senses have they out of fear sleepless nights fearing danger from all sides. (Vedabase)
Of the government, of thieves, of enemies, relatives, animals and birds, of beggars, of Time itself, as well as of himself, is the one living for the money always afraid.
Of the government, of thieves, of enemies, relatives, animals and birds, of beggars, of Time itself, as well as of himself, is the one living for the money always afraid. (Vedabase)
What an intelligent person must give up is the original cause that leads to all the lamentation, illusion, fear, anger, attachment, poverty, toiling and so on of the human being: the desire for prestige and money [***].
What an intelligent person must give up is the original cause that leads to all the lamentation, illusion, fear, anger, attachment, poverty, toiling and so on of the human being: the desire for prestige and money [***]. (Vedabase)
The bees at work and the big snakes in this world are in this our first class gurus: from what they teach do we find the satisfaction [of taking only what is necessary] and the renunciation [of not seeking things elsewhere].
The bees at work and the big snakes in this world are in this our first class guru's: from what they teach do we obtain the satisfaction [in taking only what is wanted] and the renunciation [of not going anywhere]. (Vedabase)
The bees have taught me to detach from all desires as for the money, that with difficulty is acquired as the honey, one even kills one another taking it away from the owner.
The bees have taught me to detach from all desires as for the money, that with difficulty is acquired as the honey, one even kills one another taking it away from the owner. (Vedabase)
Me not desiring more am happy with what I obtain free from endeavoring, and if nothing is found, I just lie down for many days to endure like a python.
Not desiring more am I myself satisfied with what is brought about free from endeavor, and if not, then I lie down for many days to endure like a python. (Vedabase)
Sometimes I eat little, sometimes I eat much food, whether it is fresh or sometimes stale, or of a great flavor or tasteless; sometimes it is brought with respect and sometimes it is offered in disrespect; thus eating during the night somewhere or during the day at times, I eat whatever is available.
Sometimes I eat little, sometimes I eat much food, whether it is fresh or stale at times, or of a great flavor or tasteless; sometimes it is brought with respect and sometimes it is offered in disrespect; thus eating sometimes during the night somewhere or during the day, do I eat what is available. (Vedabase)
Of linen, silk or cotton, deerskin, with a loincloth, or whatever material it may concern, with a happy mind I put on what is available by destiny.
Of linen, silk or cotton, deerskin, with a loincloth, or whatever material it may concern, with a happy mind I put on what is available by destiny. (Vedabase)
Sometimes I lay down on the earth, on grass, leaves, on stone or a pile of ash and sometimes, to whatever someone wishes me, I lay down in a palace on a first-class bed with pillows [see also B.G. 18: 61].
Sometimes I lay down on the earth, on grass, leaves, on stone or a pile of ash and sometimes, to what another wishes me, I lay down in a palace on a first class bed with pillows [see also B.G. 18: 61]. (Vedabase)
Sometimes I bathe nicely and smear my body with sandalwood and do I properly dress, decorated with garlands and various ornaments, and sit I on a chariot, an elephant or the back of a horse; and sometimes I wander completely naked as if haunted by a ghost, o mighty one.
Sometimes I bathe nicely smearing my body with sandalwood and do I properly dress, decorated with garlands and various ornaments, sitting on a chariot, an elephant or the back of a horse; and sometimes I wander completely naked as if haunted by a ghost, o mighty one. (Vedabase)
I do not swear, nor do I praise the people who are of different natures; I pray for the ultimate benefit for them all, which in truth is the Oneness of the Greater Soul.
I do not swear, nor do I praise the people who are of different natures; I pray for the ultimate benefit for them all, that in truth is the Oneness of the Greater Soul. (Vedabase)
The sense of discrimination should, as an oblation, be offered in the fire of consciousness, that consciousness then in the fire of the mind that is the root of all confusion, that mind next needs to be offered in the fire of the false self and this ego of material identification should, following this principle, be offered in the total material energy.
The sense of discrimination should, as an oblation, be offered in the fire of consciousness, that consciousness then in the fire of the mind that is the root of all confusion, that mind needs to be offered next in the fire of the false self and this ego of material identification should following this principle be offered in the total material energy. (Vedabase)
The false of material existence is, by a thoughtful person who realizes the ultimate truth in his selfrealization, offered as an oblation and because of that finds he, free from desires, himself thus situated in the faithfulness to the essence of his own living self.
The false of material existence is, by a thoughtful person who realized the ultimate truth for the sake of his selfrealization, offered as an oblation and because of that is he, free from desires, thus situated in loyalty to the essence of his own living self. (Vedabase)
This story about myself I this way pass on to you in utter confidence; it might be so that you, from your good self as a man of transcendence with the Supreme Lord, miss the common [scriptural] explanation.'
This story about myself I relay this way to you in utter confidence, although you, from your good self as a man of transcendence with the Supreme Lord, might miss the common [scriptural] explanation.' (Vedabase)
S'rî Nârada said: 'Thus hearing from the holy man what truly the dharma of the paramahamsas is [see also 6.3: 20-21] took the asura lord very pleased, after duly honoring him, leave of him to return home.'
S'rî Nârada said: 'Thus hearing from the holy man what truly the dharma of the paramahamsa's is [see also 6.3.20-21] did the asura lord very pleased, after duly honoring him, take permission to leave for his home.' (Vedabase)
*: The four stages of sannyâs are: kuthîcaka, bahûdaka, parivrâjakâcârya and paramahamsa [see further footnote 5.1].
**: Svâmî Prabhupâda comments: "Material life is called pavarga because here we are subject to five different states of suffering, represented by the letters pa, pha, ba, bha and ma. Pa means paris'rama, very hard labor. Pha means phena, or foam from the mouth. For example, sometimes we see a horse foaming at the mouth with heavy labor. Ba means byarthatâ, disappointment. In spite of so much hard labor, at the end we find disappointment. Bha means bhaya, or fear. In material life, one is always in the blazing fire of fear, since no one knows what will happen next. Finally, ma means mrityu, or death. When one attempts to nullify these five different statuses of life--pa, pha, ba, bha and ma--one achieves apavarga, or liberation from the punishment of material existence."
*** S'rîla Rûpa Gosvâmî writes in his 'Nectar of Instruction' (2):
atyâhârah prayâsas' ca
prajalpo niyamâgrahah
jana-sangas' ca laulyam ca
shadbhir bhaktir vinas'yati"One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Krishna consciousness; and (6) being greedy for mundane achievements."
For
this original translation a one-volume printed copy
has been used with an extensive commentary.
ISBN: o-91277-27-7
See the S'rîmad
Bhâgavatam links-page.
The image is from: "A
Portrait of the Hindus: Balthazar Solvyns & the European Image of
India 1760-1824"
The title of the image is: 141. Avadhuta (p. 325). Solvyns, Les
Hindoûs: II.5.2. "Ab'dhoot, A Penitent Naked."
(source)
© From the collection of prof R.L.
Hardgrave, University of Texas.
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