rule



 
Canto 5
Manah S'ikshâ
 
 

Chapter 12: The Conversation Between Mahârâja Rahûgana and Jada Bharata

(1) Rahûgana said: 'My respectful obeisances unto you who emanated from the embodiment of the Original Cause [Rishabhadeva, see 5.4], unto you who in his self-realization despises all strife and quarrel, unto you who as a forsaker of the world in the form of a brahmin friend has concealed his realization of the eternal truth. (2) You are like the medicine for a by fever distressed patient, you are like the cool water for someone scorched by the sun and for someone like me, whose vision in this gross body has been poisoned by the serpent of pride, you are the miracle potion of the gods. (3) Now, please explain to me burning with curiosity, again [in simple words], so that I may clearly understand, your concise speech concerning the yoga of self-realization. Personal matters not clear to me I will submit to you later. (4) You said oh Master of Yoga, that that what clearly can be distinguished as a result of one's actions [the 'fatigue', see 5.10: 21] is based upon someone's behavior and not fit for an inquiry into the ultimate reality [5.11: 1]. With that explanation your goodness has bewildered my mind.'

(5-6) 
The brahmin said: 'Moving around on the earth with that what is a transformation of that earth, you oh King also endowed with such an earthly body, recognize an earthly person in me. Why would your grace, with these [carrier's] feet and above them these ankles, calves, knees, thighs, waist, neck, shoulders and upon those shoulders the wooden palanquin upon which the one sits who thus is known as the King of Sauvîra, have to impose in this haughty manner your will with 'I, the King of Sindhu' and thus have to be a captive of false pride? (7) The way you control these poor, helpless people by mercilessly restraining them with violence and [on top of that even] boast 'I am your protector', you with your impudence cut a sorry figure in the society of the old and wise! (8) Because we as moving or unmoving life forms consist of earth, we are also familiar with the everlasting appearance and disappearance [of our earthly forms]. We only differ in name from each other when we speak of factual behavior. Let's consider how things really are to be inferred. (9) Seen from that perspective, that what exists is by the words we use for the earthly affair [of e.g. racial and national distinctions] not truthfully described. What one in one's mind imagines of the peculiar characteristics, the aggregation and the dissolution again in the constituent atomic particles [of returning to 'dust'] covers but a lesser intelligence of existence [see B.G. 13: 23]. (10) Thus is being meager, fat, tiny or big, existing as an individual entity, inanimate matter or whatever natural phenomenon else that might be of concern, all impermanence in the name of a certain place, time and activity, an impermanence which you should understand to be [inherent to] the operation of nature's duality. (11) The higher knowing, the intelligence in its pure existence that constitutes the ultimate goal, is the Oneness without an inside or an outside, the Absolute Truth of the Supreme [Brahman], the inner peace [of the meditator] that in a higher [personal] sense is known as Bhagavân, the Supreme Lord [of all opulence], who by the scholars is called Vâsudeva [the Soul of God within, Vishnu, or Lord Krishna as the son of Vasudeva].

(12) Dear King Rahûgana, this cannot be realized by [just] doing penance, by deity worship or by putting an end to one's material activities, nor by one's household life, by celibacy and study or by keeping oneself to austerities in relation to water, fire or the sun [alone], this is not revealed unless one smears the dust of the lotus feet of the great all over one's body! (13) There where one discusses the qualities of the One praised in the scriptures, worldly concerns find their end. When one day after day seriously listens to the ones whose purpose it is to find liberation [in devotional service], one's meditation will be turned purely to Vâsudeva. (14) In a previous birth I was known as a king named Bharata who found liberation through personal insight and association in worship of the Supreme Lord. Thus always engaged, I [nevertheless] became a deer [in my next life] because I, intimately associated with one, had neglected my duties. (15) Despite being a deer oh great hero, the memory of my activities of worship unto Krishna [the Lord as the One known by His dark skin] did not leave me. For that reason I, out of fear moving about unseen, [now] keep myself far from associating with ordinary folk. (16) Therefore, when a human being with the help of the sword of knowledge has cut with worldly association he even in this world can break away completely from the bewildered state. By both listening to and talking about the stories of the activities of the Lord the lost consciousness is regained and the ultimate goal of the way [back to Godhead] is attained.' 

 

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Third revised edition, loaded July 4, 2011.

 

 

 

Previous Aadhar edition  and Vedabase links: 

Text 1

Rahûgana said: 'My respectful obeisances unto you who emanated from the embodiment of the Original Cause [Rishabhadeva, see 5.4], unto you who in his self-realization despises all strife and quarrel, unto you who as a forsaker of the world in the form of a brahmin friend has concealed his realization of the eternal truth.
Rahûgana said: 'My respectful obeisances unto you as someone emanated from the embodiment [of Rishabhadeva, see C.5, ch.4] of the Original Cause, as one that by his true self despises all the separateness; my respects for you who as a forsaker of the world, in the form of a friend of the twice-born, has hidden his realization of the eternal. (Vedabase)

 

Text 2

You are like the medicine for a by fever distressed patient, you are like the cool water for someone scorched by the sun and for someone like me, whose vision in this gross body has been poisoned by the serpent of pride, you are the miracle potion of the gods.

For someone feverish distressed by disease you are alike the antidote, for someone scorched by the sun you are alike cool water, for someone like me, who's vision in this gross body has been bitten by the serpent of pride, are you the elixir of nectar. (Vedabase)

 

Text 3

Now, please explain to me burning with curiosity, again [in simple words], so that I may clearly understand, your concise speech concerning the yoga of self-realization. Personal matters not clear to me I will submit to you later.

Now, please explain to me, as I am burning of curiosity, it again in simple words, so that I may clearly understand the yoga of selfrealization; things of mine thereto not clear I will submit to you later. (Vedabase)

 

Text 4

You said oh Master of Yoga, that that what clearly can be distinguished as a result of one's actions [the 'fatigue', see 5.10: 21] is based upon someone's behavior and not fit for an inquiry into the ultimate reality [5.11: 1]. With that explanation your goodness has bewildered my mind.'

That which you have said, o Master of Yoga, of what clearly can be distinguished as a result of fruitive action [the 'fatigue', see 5: 10-21], is in truth inherent to performing; it is factually not enough at all for an inquiry into the ultimate reality - your goodness explaining has bewildered my mind in this.' (Vedabase)

 

Text 5-6

The brahmin said: 'Moving around on the earth with that what is a transformation of that earth, you oh King also endowed with such an earthly body, recognize an earthly person in me. Why would your grace, with these [carrier's] feet and above them these ankles, calves, knees, thighs, waist, neck, shoulders and upon those shoulders the wooden palanquin upon which the one sits who thus is known as the King of Sauvîra, have to impose in this haughty manner your will with 'I, the King of Sindhu' and thus have to be a captive of false pride?

The brahmin said: 'This person, one thinks of as moving around on the earth and who is a transformation of that earth, o earthly one - for what reason would your Lordship, with these feet and above them these ankles, calves, knees, thighs, waist, neck , shoulders and upon those shoulders the wooden palanquin upon which the one sits who is thus known as the King of Sauvîra, impose this haughty insistence of 'I, the King of Sindhu' and thus be a captive of falsehood? (Vedabase)


Text 7

The way you control these poor, helpless people by mercilessly restraining them with violence and [on top of that even] boast 'I am your protector', you with your impudence cut a sorry figure in the society of the old and wise!

How lamentable are all these poor and suffering people who you by force seized without showing any mercy; boasting 'I am the protector' you make a bad presence in the society of the learned, simply being rude! (Vedabase)

 

Text 8

Because we as moving or unmoving life forms consist of earth, we are also familiar with the everlasting appearance and disappearance [of our earthly forms]. We only differ in name from each other when we speak of factual behavior. Let's consider how things really are to be inferred.

Because no doubt differently embodied as moving or unmoving entities, we know of annihilation, appearance and the regular of nature, simply moving in different names; departing from factually dealing with it, let us make sure what causes the material activities. (Vedabase)

 

Text 9

Seen from that perspective, that what exists is by the words we use for the earthly affair [of e.g. racial and national distinctions] not truthfully described. What one in one's mind imagines of the peculiar characteristics, the aggregation and the dissolution again in the constituent atomic particles [of returning to 'dust'] covers but a lesser intelligence of existence [see B.G. 13: 23].

From that point of view is by the words for races and nations existence falsely described; what one in the mind imagines from the dissolution, aggregate and particulars of all that is made of atomic particles is therefrom of a lesser intelligence. (Vedabase)


Text 10

Thus is being meager, fat, tiny or big, existing as an individual entity, inanimate matter or whatever natural phenomenon else that might be of concern, all impermanence in the name of a certain place, time and activity, an impermanence which you should understand to be [inherent to] the operation of nature's duality.

Thus being meager, fat, tiny or big, existing as individual entities, inanimâte matter or whatever natural phenomenon else is all impermanence in name of a certain disposition, time and activity, which you should understand to be of the operating of natures duality. (Vedabase)

 

Text 11

The higher knowing, the intelligence in its pure existence that constitutes the ultimate goal, is the Oneness without an inside or an outside, the Absolute Truth of the Supreme [Brahman], the inner peace [of the meditator] that in a higher [personal] sense is known as Bhagavân, the Supreme Lord [of all opulence], who by the scholars is called Vâsudeva [the Soul of God within, Vishnu, or Lord Krishna as the son of Vasudeva].

The known in its pure existence constitutes the ultimate goal as the Oneness without an inside or an outside, as the Absolute Truth of the Supreme [Brahman], the inner peace that in a higher sense is known as Bhagavân, the Supreme Lord, who by the scholars is called Vâsudeva [the Soul of God within, Vishnu, or Lord Krishna as the son of Vâsudeva]. (Vedabase)

 

Text 12

Dear King Rahûgana, this cannot be realized by [just] doing penance, by deity worship or by putting an end to one's material activities, nor by one's household life, by celibacy and study or by keeping oneself to austerities in relation to water, fire or the sun [alone], this is not revealed unless one smears the dust of the lotus feet of the great all over one's body!

King Rahûgana, by penance, by deity worship or by rounding up one's material activities; by one's household life, by celibacy and study or by keeping oneself in austerity to the water or the fire, is this not revealed - it is not realized without smearing the dust of the lotus feet of the great all over one's body! (Vedabase)

 

Text 13

There where one discusses the qualities of the One praised in the scriptures, worldly concerns find their end. When one day after day seriously listens to the ones whose purpose it is to find liberation [in devotional service], one's meditation will be turned purely to Vâsudeva.

Where one does present the qualities of the One praised in the scriptures, are worldly concerns put to an end; day after day seriously attending to the ones who are after liberation, is the meditation turned pure and simple to Vâsudeva. (Vedabase)

 

Text 14

In a previous birth I was known as a king named Bharata who found liberation through personal insight and association in worship of the Supreme Lord. Thus always engaged, I [nevertheless] became a deer [in my next life] because I, intimately associated with one, had neglected my duties.

In a previous birth I was known as a king named Bharata who found liberation through personal insight and association in worship of the Supreme Lord; thus always performing, I [nevertheless] became a deer - because of being intimately associated with one I had neglected my duties. (Vedabase)

 

Text 15

Despite being a deer oh great hero, the memory of my activities of worship unto Krishna [the Lord as the One known by His dark skin] did not leave me. For that reason I, out of fear moving about unseen, [now] keep myself far from associating with ordinary folk.

Despite being a deer, o great hero, did the memory of my activities of worship unto Krishna [the Lord as the One known by His dark skin] not leave me; for that reason do I out of fear keep myself afar from association with ordinary folk and do I move about unseen. (Vedabase)
 
Text 16

Therefore, when a human being with the help of  the sword of knowledge has cut with worldly association he even in this world can break away completely from the bewildered state. By both listening to and talking about the stories of the activities of the Lord the lost consciousness is regained and the ultimate goal of the way [back to Godhead] is attained.' 

Therefore can every person, by means of the sword of knowledge detaching and associating with good company, even in this world, cut with the illusion; by listening and singing to the stories of the activities of the Lord is the lost consciousness regained and does one attain the ultimate end of the superior abode.' (Vedabase)


 
 

 

 

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The picture is a vintage Gîtâ illustration titled: "Reward of exclusive thought" Artist unknown.
Production: Filognostic Association of The Order of Time


  

 

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