rule



 
Canto 5
Manah S'ikshā
 
 

Chapter 12: The Conversation Between Mahārāja Rahūgana and Jada Bharata

(1) Rahūgana 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 what clearly can be distinguished as a result of one's actions [the 'fatigue', see 5.10: 21] is based on 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 in [a body] that is made of 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 a soul sits who is thus known as the King of Sauvīra, have to impose your will in this haughty manner 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 us consider how things really are to be inferred. (9) By the words we thus use for worldly matters [for e.g. racial and national distinctions] is that what exists not truthfully described. What one in one's mind imagines of the particular characteristics, the aggregation and the dissolution again in the constituent atomic particles [of returning to 'dust'] of matter, covers but an unconscious, less intelligent notion of existence [see B.G. 13: 23]. (10) Please understand that being meager, fat, tiny or big, existing as an individual entity, inanimate matter or whatever other natural phenomenon of disposition, all concerns impermanence in the name of a certain place, time and activity; a temporary state [inherent] to the operation of nature's duality. (11) The spiritual knowing perfectly pure that constitutes the ultimate goal, is the Oneness without an inside or an outside, the Absolute Truth of the Spirit [Brahman], the inner peace [of the meditator] that in a higher [personal] sense is known as Bhagavān, the Supreme Lord [of all opulence], who by the scholars is called Vāsudeva [the Soul of God within, Vishnu, or Lord Krishna as the son of Vasudeva].

(12) Dear King Rahūgana, 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 self-restraint 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 examples all over one's body! (13) There where the qualities of Him praised in the scriptures are discussed, worldly concerns find their end. When one day after day seriously listens to those whose purpose it is to find liberation [in devotional service], one's meditation will durably be turned to Vāsudeva. (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 April 18, 2018.

 

 

 

Previous Aadhar edition  and Vedabase links: 

Text 1

Rahūgana 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.
Rahūgana said: 'My respectful obeisances unto you as someone emanated from the embodiment [of Rishabhadeva, see 5.4] of the Original Cause, as someone who 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.

You are alike the antidote for someone feverishly distressed by disease, you are alike cool water for someone scorched by the sun, for someone like me, whose 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, who's burning of curiosity, it again in simple words, so that I may clearly understand the yoga of selfrealization; personal matters not clear in that I will submit to you later.  (Vedabase)

 

Text 4

You said, oh Master of Yoga, that what clearly can be distinguished as a result of one's actions [the 'fatigue', see 5.10: 21] is based on 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've said, o Master of Yoga, concerning that what clearly can be distinguished as a result of fruitive action [the 'fatigue', see 5.10: 21], is in truth inherent to one's 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 in [a body] that is made of 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 a soul sits who is thus known as the King of Sauvīra, have to impose your will in this haughty manner 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 himself 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 Sauvīra, 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 us 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, as we simply move in different names; let us, from the stance of factually dealing with it, make sure what causes the material activities. (Vedabase)

 

Text 9

By the words we thus use for worldly matters [for e.g. racial and national distinctions] is that what exists not truthfully described. What one in one's mind imagines of the particular characteristics, the aggregation and the dissolution again in the constituent atomic particles [of returning to 'dust'] of matter, covers but an unconscious, less intelligent notion of existence [see B.G. 13: 23].

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


Text 10

Please understand that being meager, fat, tiny or big, existing as an individual entity, inanimate matter or whatever other natural phenomenon of disposition, all concerns impermanence in the name of a certain place, time and activity; a temporary state [inherent] to the operation of nature's duality.

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

 

Text 11

The spiritual knowing perfectly pure that constitutes the ultimate goal, is the Oneness without an inside or an outside, the Absolute Truth of the Spirit [Brahman], the inner peace [of the meditator] that in a higher [personal] sense is known as Bhagavān, the Supreme Lord [of all opulence], who by the scholars is called Vāsudeva [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 Bhagavān, the Supreme Lord, who by the scholars is called Vāsudeva [the Soul of God within, Vishnu, or Lord Krishna as the son of Vasudeva]. (Vedabase)

 

Text 12

Dear King Rahūgana, 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 self-restraint 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 examples all over one's body!

Dear King Rahūgana, 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 the qualities of Him praised in the scriptures are discussed, worldly concerns find their end. When one day after day seriously listens to those whose purpose it is to find liberation [in devotional service], one's meditation will durably be turned to Vāsudeva.

There where one presents 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 simply and pure turned to Vāsudeva. (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 became a deer because I, intimately associated with one, 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 of 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 far from associating 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.' 

Therefrom 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 about the Lord is the lost consciousness regained and attains one the ultimate end of the superior abode.'
(Vedabase)


 
 

 

 

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


  

 

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