Śrīmad Bhāgavatam |Canto 5 Chapter 10
The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa
atha sindhu-sauvīra-pate rahūgaṇasya vrajata ikṣumatyās taṭe tat-kula-patinā śibikā-vāha-puruṣānveṣaṇa-samaye daivenopasāditaḥ sa dvija-vara upalabdha eṣa pīvā yuvā saṁhananāṅgo go-kharavad dhuraṁ voḍhum alam iti pūrva-viṣṭi-gṛhītaiḥ saha gṛhītaḥ prasabham atad-arha uvāha śibikāṁ sa mahānubhāvaḥ.
śrī-śukaḥ uvāca — Śukadeva Gosvāmī continued to speak; atha — thus; sindhu-sauvīra-pateḥ — of the ruler of the states known as Sindhu and Sauvīra; rahū-gaṇasya — the King known as Rahūgaṇa; vrajataḥ — while going (to the āśrama of Kapila); ikṣu-matyāḥ taṭe — on the bank of the river known as Ikṣumatī; tat-kula-patinā — by the leader of the palanquin carriers; śibikā-vāha — to become a carrier of the palanquin; puruṣa-anveṣaṇa-samaye — at the time of searching for a man; daivena — by chance; upasāditaḥ — led near; saḥ — that; dvija-varaḥ — Jaḍa Bharata, the son of a brāhmaṇa; upalabdhaḥ — obtained; eṣaḥ — this man; pīvā — very strong and stout; yuvā — young; saṁhanana-aṅgaḥ — having very firm limbs; go-khara-vat — like a cow or an ass; dhuram — a load; voḍhum — to carry; alam — able; iti — thus thinking; pūrva-viṣṭi-gṛhītaiḥ — others who were formerly forced to do the task; saha — with; gṛhītaḥ — being taken; prasabham — by force; a-tat-arhaḥ — although not fit for carrying the palanquin; uvāha — carried; śibikām — the palanquin; saḥ — he; mahā-anubhāvaḥ — a great soul.
Śukadeva Gosvāmī continued: My dear King, after this, King Rahūgaṇa, ruler of the states known as Sindhu and Sauvīra, was going to Kapilāśrama. When the King’s chief palanquin carriers reached the banks of the river Ikṣumatī, they needed another carrier. Therefore they began searching for someone, and by chance they came upon Jaḍa Bharata. They considered the fact that Jaḍa Bharata was very young and strong and had firm limbs. Like cows and asses, he was quite fit to carry loads. Thinking in this way, although the great soul Jaḍa Bharata was unfit for such work, they nonetheless unhesitatingly forced him to carry the palanquin.
yadā hi dvija-varasyeṣu-mātrāvalokānugater na samāhitā puruṣa-gatis tadā viṣama-gatāṁ sva-śibikāṁ rahūgaṇa upadhārya puruṣān adhivahata āha he voḍhāraḥ sādhv atikramata kim iti viṣamam uhyate yānam iti.
yadā — when; hi — certainly; dvija-varasya — of Jaḍa Bharata; iṣu-mātra — the measurement of an arrow (three feet) ahead; avaloka-anugateḥ — from moving only after glancing; na samāhitā — not united; puruṣa-gatiḥ — the movement of the carriers; tadā — at that time; viṣama-gatām — becoming uneven; sva-śibikām — his own palanquin; rahūgaṇaḥ — King Rahūgaṇa; upadhārya — understanding; puruṣān — unto the men; adhivahataḥ — who were carrying the palanquin; āha — said; he — oh; voḍhāraḥ — carriers of the palanquin; sādhu atikramata — please walk evenly so that there will not be bouncing; kim iti — for what reason; viṣamam — uneven; uhyate — is being carried; yānam — the palanquin; iti — thus.
The palanquin, however, was very erratically carried by Jaḍa Bharata due to his sense of nonviolence. As he stepped forward, he checked before him every three feet to see whether he was about to step on ants. Consequently he could not keep pace with the other carriers. Due to this, the palanquin was shaking, and King Rahūgaṇa immediately asked the carriers, “Why are you carrying this palanquin unevenly? Better carry it properly.”
atha ta īśvara-vacaḥ sopālambham upākarṇyopāya-turīyāc chaṅkita-manasas taṁ vijñāpayāṁ babhūvuḥ.
atha — thus; te — they (the carriers of the palanquin); īśvara-vacaḥ — the words of the master, King Rahūgaṇa; sa-upālambham — with reproach; upākarṇya — hearing; upāya — the means; turīyāt — from the fourth one; śaṅkita-manasaḥ — whose minds were afraid; tam — him (the King); vijñāpayām babhūvuḥ — informed.
When the palanquin carriers heard the threatening words of Mahārāja Rahūgaṇa, they became very afraid of his punishment and began to speak to him as follows.
na vayaṁ nara-deva pramattā bhavan-niyamānupathāḥ sādhv eva vahāmaḥ. ayam adhunaiva niyukto ’pi na drutaṁ vrajati nānena saha voḍhum u ha vayaṁ pārayāma iti.
na — not; vayam — we; nara-deva — O lord among human beings (the king is supposed to be the representative of deva, the Supreme Personality of Godhead); pramattāḥ — neglectful in our duties; bhavat-niyama-anupathāḥ — who are always obedient to your order; sādhu — properly; eva — certainly; vahāmaḥ — we are carrying; ayam — this man; adhunā — just recently; eva — indeed; niyuktaḥ — being engaged to work with us; api — although; na — not; drutam — very quickly; vrajati — works; na — not; anena — him; saha — with; voḍhum — to carry; u ha — oh; vayam — we; pārayāmaḥ — are able; iti — thus.
O lord, please note that we are not at all negligent in discharging our duties. We have been faithfully carrying this palanquin according to your desire, but this man who has been recently engaged to work with us cannot walk very swiftly. Therefore we are not able to carry the palanquin with him.
sāṁsargiko doṣa eva nūnam ekasyāpi sarveṣāṁ sāṁsargikāṇāṁ bhavitum arhatīti niścitya niśamya kṛpaṇa-vaco rājā rahūgaṇa upāsita-vṛddho ’pi nisargeṇa balāt kṛta īṣad-utthita-manyur avispaṣṭa-brahma-tejasaṁ jāta-vedasam iva rajasāvṛta-matir āha.
sāṁsargikaḥ — resulting from intimate association; doṣaḥ — a fault; eva — indeed; nūnam — certainly; ekasya — of one; api — although; sarveṣām — of all other; sāṁsargikāṇām — persons associated with him; bhavitum — to become; arhati — is able; iti — thus; niścitya — ascertaining; niśamya — by hearing; kṛpaṇa-vacaḥ — the words of the poor servants, who were very afraid of being punished; rājā — the King; rahūgaṇaḥ — Rahūgaṇa; upāsita-vṛddhaḥ — having served and heard from many elderly sages; api — in spite of; nisargeṇa — by his personal nature, which was that of a kṣatriya; balāt — by force; kṛtaḥ — done; īṣat — slightly; utthita — awakened; manyuḥ — whose anger; avispaṣṭa — not being distinctly visible; brahma-tejasam — his (Jaḍa Bharata’s) spiritual effulgence; jāta-vedasam — a fire covered by ashes in Vedic ritualistic ceremonies; iva — like; rajasā āvṛta — covered by the mode of passion; matiḥ — whose mind; āha — said.
King Rahūgaṇa could understand the speeches given by the carriers, who were afraid of being punished. He could also understand that simply due to the fault of one person, the palanquin was not being carried properly. Knowing this perfectly well and hearing their appeal, he became a little angry, although he was very advanced in political science and was very experienced. His anger arose due to his inborn nature as a king. Actually King Rahūgaṇa’s mind was covered by the mode of passion, and he therefore spoke as follows to Jaḍa Bharata, whose Brahman effulgence was not clearly visible, being covered like a fire covered by ashes.
aho kaṣṭaṁ bhrātar vyaktam uru-pariśrānto dīrgham adhvānam eka eva ūhivān suciraṁ nāti-pīvā na saṁhananāṅgo jarasā copadruto bhavān sakhe no evāpara ete saṅghaṭṭina iti bahu-vipralabdho ’py avidyayā racita-dravya-guṇa-karmāśaya-sva-carama-kalevare ’vastuni saṁsthāna-viśeṣe ’haṁ mamety anadhyāropita-mithyā-pratyayo brahma-bhūtas tūṣṇīṁ śibikāṁ pūrvavad uvāha.
aho — alas; kaṣṭam — how troublesome it is; bhrātaḥ — my dear brother; vyaktam — clearly; uru — very much; pariśrāntaḥ — fatigued; dīrgham — a long; adhvānam — path; ekaḥ — alone; eva — certainly; ūhivān — you have carried; su-ciram — for a long time; na — not; ati-pīvā — very strong and stout; na — nor; saṁhanana-aṅgaḥ — having a firm, tolerant body; jarasā — by old age; ca — also; upadrutaḥ — disturbed; bhavān — yourself; sakhe — my friend; no eva — not certainly; apare — the other; ete — all these; saṅghaṭṭinaḥ — co-workers; iti — thus; bahu — very much; vipralabdhaḥ — sarcastically criticized; api — although; avidyayā — by nescience; racita — manufactured; dravya-guṇa-karma-āśaya — in a combination of material elements, material qualities, and the results of past activities and desires; sva-carama-kalevare — in the body, which is moved by the subtle elements (mind, intelligence and ego); avastuni — in such physical things; saṁsthāna-viśeṣe — having a particular disposition; aham mama — I and mine; iti — in this way; anadhyāropita — not interposed; mithyā — false; pratyayaḥ — belief; brahma-bhūtaḥ — who was self-realized, standing on the Brahman platform; tūṣṇīm — being silent; śibikām — the palanquin; pūrva-vat — as before; uvāha — carried.
King Rahūgaṇa told Jaḍa Bharata: How troublesome this is, my dear brother. You certainly appear very fatigued because you have carried this palanquin alone without assistance for a long time and for a long distance. Besides that, due to your old age you have become greatly troubled. My dear friend, I see that you are not very firm, nor very strong and stout. Aren’t your fellow carriers cooperating with you?
atha punaḥ sva-śibikāyāṁ viṣama-gatāyāṁ prakupita uvāca rahūgaṇaḥ kim idam are tvaṁ jīvan-mṛto māṁ kadarthī-kṛtya bhartṛ-śāsanam aticarasi pramattasya ca te karomi cikitsāṁ daṇḍa-pāṇir iva janatāyā yathā prakṛtiṁ svāṁ bhajiṣyasa iti.
atha — thereafter; punaḥ — again; sva-śibikāyām — in his own palanquin; viṣama-gatāyām — being unevenly carried because of Jaḍa Bharata’s not walking properly; prakupitaḥ — becoming very angry; uvāca — said; rahūgaṇaḥ — King Rahūgaṇa; kim idam — what is this nonsense; are — O fool; tvam — you; jīvat — living; mṛtaḥ — dead; mām — me; kat-arthī-kṛtya — neglecting; bhartṛ-śāsanam — chastisement by the master; aticarasi — you are overstepping; pramattasya — who are almost crazy; ca — also; te — your; karomi — I shall do; cikitsām — proper treatment; daṇḍa-pāṇiḥ iva — like Yamarāja; janatāyāḥ — of the people in general; yathā — so that; prakṛtim — natural position; svām — your own; bhajiṣyase — you will take to; iti — thus.
Thereafter, when the King saw that his palanquin was still being shaken by the carriers, he became very angry and said: You rascal, what are you doing? Are you dead despite the life within your body? Do you not know that I am your master? You are disregarding me and are not carrying out my order. For this disobedience I shall now punish you just as Yamarāja, the superintendent of death, punishes sinful people. I shall give you proper treatment so that you will come to your senses and do the correct thing.
evaṁ bahv abaddham api bhāṣamāṇaṁ nara-devābhimānaṁ rajasā tamasānuviddhena madena tiraskṛtāśeṣa-bhagavat-priya-niketaṁ paṇḍita-māninaṁ sa bhagavān brāhmaṇo brahma-bhūta-sarva-bhūta-suhṛd-ātmā yogeśvara-caryāyāṁ nāti-vyutpanna-matiṁ smayamāna iva vigata-smaya idam āha.
evam — in this way; bahu — much; abaddham — nonsensical; api — although; bhāṣamāṇam — talking; nara-deva-abhimānam — King Rahūgaṇa, who thought himself the ruler; rajasā — by the material mode of passion; tamasā — as well as by the mode of ignorance; anuviddhena — being increased; madena — by madness; tiraskṛta — who rebuked; aśeṣa — innumerable; bhagavat-priya-niketam — devotees of the Lord; paṇḍita-māninam — considering himself a very learned scholar; saḥ — that; bhagavān — spiritually most powerful (Jaḍa Bharata); brāhmaṇaḥ — a fully qualified brāhmaṇa; brahma-bhūta — fully self-realized; sarva-bhūta-suhṛt-ātmā — who was thus the friend of all living entities; yoga-īśvara — of the most advanced mystic yogīs; caryāyām — in the behavior; na ati-vyutpanna-matim — unto King Rahūgaṇa, who was not actually experienced; smayamānaḥ — slightly smiling; iva — like; vigata-smayaḥ — who was relieved from all material pride; idam — this; āha — spoke.
Thinking himself a king, King Rahūgaṇa was in the bodily conception and was influenced by material nature’s modes of passion and ignorance. Due to madness, he chastised Jaḍa Bharata with uncalled-for and contradictory words. Jaḍa Bharata was a topmost devotee and the dear abode of the Supreme Personality of Godhead. Although considering himself very learned, the King did not know about the position of an advanced devotee situated in devotional service, nor did he know his characteristics. Jaḍa Bharata was the residence of the Supreme Personality of Godhead; he always carried the form of the Lord within his heart. He was the dear friend of all living beings, and he did not entertain any bodily conception. He therefore smiled and spoke the following words.
tvayoditaṁ vyaktam avipralabdhaṁ
bhartuḥ sa me syād yadi vīra bhāraḥ
gantur yadi syād adhigamyam adhvā
pīveti rāśau na vidāṁ pravādaḥ
brāhmaṇaḥ uvāca — the learned brāhmaṇa (Jaḍa Bharata) spoke; tvayā — by you; uditam — explained; vyaktam — very clearly; avipralabdham — without contradictions; bhartuḥ — of the bearer, the body; saḥ — that; me — mine; syāt — it would have been; yadi — if; vīra — O great hero (Mahārāja Rahūgaṇa); bhāraḥ — a load; gantuḥ — of the mover, also the body; yadi — if; syāt — it had been; adhigamyam — the object to be obtained; adhvā — the path; pīvā — very stout and strong; iti — thus; rāśau — in the body; na — not; vidām — of the self-realized persons; pravādaḥ — subject matter for discussion.
The great brāhmaṇa Jaḍa Bharata said: My dear King and hero, whatever you have spoken sarcastically is certainly true. Actually these are not simply words of chastisement, for the body is the carrier. The load carried by the body does not belong to me, for I am the spirit soul. There is no contradiction in your statements because I am different from the body. I am not the carrier of the palanquin; the body is the carrier. Certainly, as you have hinted, I have not labored carrying the palanquin, for I am detached from the body. You have said that I am not stout and strong, and these words are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the spirit soul. As far as the spirit soul is concerned, I am neither fat nor skinny; therefore you are correct when you say that I am not very stout. Also, if the object of this journey and the path leading there were mine, there would be many troubles for me, but because they relate not to me but to my body, there is no trouble at all.
sthaulyaṁ kārśyaṁ vyādhaya ādhayaś ca
kṣut tṛḍ bhayaṁ kalir icchā jarā ca
nidrā ratir manyur ahaṁ madaḥ śuco
dehena jātasya hi me na santi
sthaulyam — being very stout and strong; kārśyam — being skinny and weak; vyādhayaḥ — the pains of the body, such as disease; ādhayaḥ — the pains of the mind; ca — and; kṣut tṛṭ bhayam — hunger, thirst and fear; kaliḥ — quarrels between two persons; icchā — desires; jarā — old age; ca — and; nidrā — sleep; ratiḥ — attachment for sense gratification; manyuḥ — anger; aham — false identification (in the bodily concept of life); madaḥ — illusion; śucaḥ — lamentation; dehena — with this body; jātasya — of one who has taken birth; hi — certainly; me — of me; na — not; santi — exist.
Fatness, thinness, bodily and mental distress, thirst, hunger, fear, disagreement, desires for material happiness, old age, sleep, attachment for material possessions, anger, lamentation, illusion and identification of the body with the self are all transformations of the material covering of the spirit soul. A person absorbed in the material bodily conception is affected by these things, but I am free from all bodily conceptions. Consequently I am neither fat nor skinny nor anything else you have mentioned.
jīvan-mṛtatvaṁ niyamena rājan
ādyantavad yad vikṛtasya dṛṣṭam
sva-svāmya-bhāvo dhruva īḍya yatra
tarhy ucyate ’sau vidhikṛtya-yogaḥ
jīvat-mṛtatvam — the quality of being dead while living; niyamena — by the laws of nature; rājan — O King; ādi-anta-vat — everything material has a beginning and an end; yat — because; vikṛtasya — of things that are transformed, such as the body; dṛṣṭam — is seen; sva-svāmya-bhāvaḥ — the condition of servanthood and mastership; dhruvaḥ — unchangeable; īḍya — O you who are worshiped; yatra — wherein; tarhi — then; ucyate — it is said; asau — that; vidhi-kṛtya-yogaḥ — fitness of order and duty.
My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by providence.
viśeṣa-buddher vivaraṁ manāk ca
paśyāma yan na vyavahārato ’nyat
ka īśvaras tatra kim īśitavyaṁ
tathāpi rājan karavāma kiṁ te
viśeṣa-buddheḥ — of the conception of the distinction between master and servant; vivaram — the scope; manāk — a little; ca — also; paśyāmaḥ — I see; yat — which; na — not; vyavahārataḥ — than the temporary usage or convention; anyat — other; kaḥ — who; īśvaraḥ — the master; tatra — in this; kim — who; īśitavyam — is to be controlled; tathāpi — nevertheless; rājan — O King (if you still think that you are master and I am servant); karavāma — I may do; kim — what; te — for you.
My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?
gatasya me vīra cikitsitena
arthaḥ kiyān bhavatā śikṣitena
stabdha-pramattasya ca piṣṭapeṣaḥ
unmatta — madness; matta — a drunkard; jaḍa-vat — like a dunce; sva-saṁsthām — situation in my original constitutional position; gatasya — of one who has obtained; me — of me; vīra — O King; cikitsitena — by your chastisement; arthaḥ — the meaning or purpose; kiyān — what; bhavatā — by you; śikṣitena — by being instructed; stabdha — dull; pramattasya — of a crazy man; ca — also; piṣṭa-peṣaḥ — like grinding flour.
My dear King, you have said, “You rascal, you dull, crazy fellow! I am going to chastise you, and then you will come to your senses.” In this regard, let me say that although I live like a dull, deaf and dumb man, I am actually a self-realized person. What will you gain by punishing me? If your calculation is true and I am a madman, then your punishment will be like beating a dead horse. There will be no effect. When a madman is punished, he is not cured of his madness.
etāvad anuvāda-paribhāṣayā pratyudīrya muni-vara upaśama-śīla uparatānātmya-nimitta upabhogena karmārabdhaṁ vyapanayan rāja-yānam api tathovāha.
śrī-śukaḥ uvāca — Śukadeva Gosvāmī continued to speak; etāvat — so much; anuvāda-paribhāṣayā — by explanatory repetition of words spoken previously by the King; pratyudīrya — giving replies one after another; muni-varaḥ — great sage Jaḍa Bharata; upaśama-śīlaḥ — who was calm and peaceful in character; uparata — ceased; anātmya — things not related to the soul; nimittaḥ — whose cause (ignorance) for identification with things not related to the soul; upabhogena — by accepting the consequences of his karma; karma-ārabdham — the resultant action now attained; vyapanayan — finishing; rāja-yānam — the palanquin of the King; api — again; tathā — as before; uvāha — continued to carry.
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, when King Rahūgaṇa chastised the exalted devotee Jaḍa Bharata with harsh words, that peaceful, saintly person tolerated it all and replied properly. Nescience is due to the bodily conception, and Jaḍa Bharata was not affected by this false conception. Out of his natural humility, he never considered himself a great devotee, and he agreed to suffer the results of his past karma. Like an ordinary man, he thought that by carrying the palanquin he was destroying the reactions of his past misdeeds. Thinking in this way, he began to carry the palanquin as before.
sa cāpi pāṇḍaveya sindhu-sauvīra-patis tattva-jijñāsāyāṁ samyak-śraddhayādhikṛtādhikāras tad dhṛdaya-granthi-mocanaṁ dvija-vaca āśrutya bahu-yoga-grantha-sammataṁ tvarayāvaruhya śirasā pāda-mūlam upasṛtaḥ kṣamāpayan vigata-nṛpa-deva-smaya uvāca.
saḥ — he (Mahārāja Rahūgaṇa); ca — also; api — indeed; pāṇḍaveya — O best of the Pāṇḍu dynasty (Mahārāja Parīkṣit); sindhu-sauvīra-patiḥ — the King of the states known as Sindhu and Sauvīra; tattva-jijñāsāyām — in the matter of inquiring about the Absolute Truth; samyak-śraddhayā — by faith consisting of complete control of the senses and the mind; adhikṛta-adhikāraḥ — who attained the proper qualification; tat — that; hṛdaya-granthi — the knot of false conceptions within the heart; mocanam — which eradicates; dvija-vacaḥ — the words of the brāhmaṇa (Jaḍa Bharata); āśrutya — hearing; bahu-yoga-grantha-sammatam — approved by all yogic processes and their scriptures; tvarayā — very hastily; avaruhya — getting down (from the palanquin); śirasā — by his head; pāda-mūlam — at the lotus feet; upasṛtaḥ — falling down flat to offer obeisances; kṣamāpayan — obtaining pardon for his offense; vigata-nṛpa-deva-smayaḥ — giving up the false pride of being the King and therefore being worshipable; uvāca — said.
Śukadeva Gosvāmī continued: O best of the Pāṇḍu dynasty [Mahārāja Parīkṣit], the King of the Sindhu and Sauvīra states [Mahārāja Rahūgaṇa] had great faith in discussions of the Absolute Truth. Being thus qualified, he heard from Jaḍa Bharata that philosophical presentation which is approved by all scriptures on the mystic yoga process and which slackens the knot in the heart. His material conception of himself as a king was thus destroyed. He immediately descended from his palanquin and fell flat on the ground with his head at the lotus feet of Jaḍa Bharata in such a way that he might be excused for his insulting words against the great brāhmaṇa. He then prayed as follows.
kas tvaṁ nigūḍhaś carasi dvijānāṁ
bibharṣi sūtraṁ katamo ’vadhūtaḥ
kasyāsi kutratya ihāpi kasmāt
kṣemāya naś ced asi nota śuklaḥ
kaḥ tvam — who are you; nigūḍhaḥ — very much covered; carasi — you move within this world; dvijānām — among the brāhmaṇas or saintly persons; bibharṣi — you also wear; sūtram — the sacred thread belonging to the first-class brāhmaṇas; katamaḥ — which; avadhūtaḥ — highly elevated person; kasya asi — whose are you (whose disciple or son are you); kutratyaḥ — from where; iha api — here in this place; kasmāt — for what purpose; kṣemāya — for the benefit; naḥ — of us; cet — if; asi — you are; na uta — or not; śuklaḥ — the personality of the pure mode of goodness (Kapiladeva).
King Rahūgaṇa said: O brāhmaṇa, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brāhmaṇa and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattātreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are.
nāhaṁ viśaṅke sura-rāja-vajrān
na tryakṣa-śūlān na yamasya daṇḍāt
chaṅke bhṛśaṁ brahma-kulāvamānāt
na — not; aham — I; viśaṅke — am afraid; sura-rāja-vajrāt — from the thunderbolt of the King of heaven, Indra; na — nor; tryakṣa-śūlāt — from the piercing trident of Lord Śiva; na — nor; yamasya — of the superintendent of death, Yamarāja; daṇḍāt — from the punishment; na — nor; agni — of fire; arka — of the scorching heat of the sun; soma — of the moon; anila — of the wind; vitta-pa — of the owner of riches, Kuvera, the treasurer of the heavenly planets; astrāt — from the weapons; śaṅke — I am afraid; bhṛśam — very much; brahma-kula — the group of the brāhmaṇas; avamānāt — from offending.
My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Śiva. I do not care about the punishment of Yamarāja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brāhmaṇa. I am very much afraid of this.
tad brūhy asaṅgo jaḍavan nigūḍha-
vijñāna-vīryo vicarasy apāraḥ
vacāṁsi yoga-grathitāni sādho
na naḥ kṣamante manasāpi bhettum
tat — therefore; brūhi — please speak; asaṅgaḥ — who have no association with the material world; jaḍa-vat — appearing like a deaf and dumb man; nigūḍha — completely hidden; vijñāna-vīryaḥ — who have full knowledge of the spiritual science and are thus very powerful; vicarasi — you are moving; apāraḥ — who possess unlimited spiritual glories; vacāṁsi — the words uttered by you; yoga-grathitāni — bearing the complete meaning of mystic yoga; sādho — O great saintly person; na — not; naḥ — of us; kṣamante — are able; manasā api — even by the mind; bhettum — to understand by analytical study.
My dear sir, it appears that the influence of your great spiritual knowledge is hidden. Factually you are bereft of all material association and fully absorbed in the thought of the Supreme. Consequently you are unlimitedly advanced in spiritual knowledge. Please tell me why you are wandering around like a dullard. O great saintly person, you have spoken words approved by the yogic process, but it is not possible for us to understand what you have said. Therefore kindly explain it.
ahaṁ ca yogeśvaram ātma-tattva-
vidāṁ munīnāṁ paramaṁ guruṁ vai
praṣṭuṁ pravṛttaḥ kim ihāraṇaṁ tat
sākṣād dhariṁ jñāna-kalāvatīrṇam
aham — I; ca — and; yoga-īśvaram — the master of all mystic power; ātma-tattva-vidām — of the learned scholars who are aware of the spiritual science; munīnām — of such saintly persons; paramam — the best; gurum — the preceptor; vai — indeed; praṣṭum — to inquire; pravṛttaḥ — engaged; kim — what; iha — in this world; araṇam — the most secure shelter; tat — that which; sākṣāt harim — directly the Supreme Personality of Godhead; jñāna-kalā-avatīrṇam — who has descended as the incarnation of complete knowledge in His plenary portion known as Kapiladeva.
I consider your good self the most exalted master of mystic power. You know the spiritual science perfectly well. You are the most exalted of all learned sages, and you have descended for the benefit of all human society. You have come to give spiritual knowledge, and you are a direct representative of Kapiladeva, the incarnation of God and the plenary portion of knowledge. I am therefore asking you, O spiritual master, what is the most secure shelter in this world?
sa vai bhavāḻ loka-nirīkṣaṇārtham
avyakta-liṅgo vicaraty api svit
yogeśvarāṇāṁ gatim andha-buddhiḥ
kathaṁ vicakṣīta gṛhānubandhaḥ
saḥ — that Supreme Personality of Godhead or His incarnation Kapiladeva; vai — indeed; bhavān — your good self; loka-nirīkṣaṇa-artham — just to study the characteristics of the people of this world; avyakta-liṅgaḥ — without manifesting your real identity; vicarati — are traveling in this world; api svit — whether; yoga-īśvarāṇām — of all the advanced yogīs; gatim — the characteristics or actual behavior; andha-buddhiḥ — who are illusioned and have become blind to spiritual knowledge; katham — how; vicakṣīta — may know; gṛha-anubandhaḥ — I who am bound by attachment to family life, or worldly life.
Is it not a fact that your good self is the direct representative of Kapiladeva, the incarnation of the Supreme Personality of Godhead? To examine people and see who is actually a human being and who is not, you have presented yourself to be a deaf and dumb person. Are you not moving this way upon the surface of the world? I am very attached to family life and worldly activities, and I am blind to spiritual knowledge. Nonetheless, I am now present before you and am seeking enlightenment from you. How can I advance in spiritual life?
dṛṣṭaḥ śramaḥ karmata ātmano vai
bhartur gantur bhavataś cānumanye
samūla iṣṭo vyavahāra-mārgaḥ
dṛṣṭaḥ — it is experienced by everyone; śramaḥ — fatigue; karmataḥ — from acting in some way; ātmanaḥ — of the soul; vai — indeed; bhartuḥ — of one who is carrying the palanquin; gantuḥ — of one who is moving; bhavataḥ — of yourself; ca — and; anumanye — I guess like that; yathā — as much as; asatā — with something that is not an actual fact; uda — of water; ānayana-ādi — of the bringing and other such tasks; abhāvāt — from the absence; sa-mūlaḥ — based on evidence; iṣṭaḥ — respected; vyavahāra-mārgaḥ — phenomenon.
You have said, “I am not fatigued from labor.” Although the soul is different from the body, there is fatigue because of bodily labor, and it appears to be the fatigue of the soul. When you are carrying the palanquin, there is certainly labor for the soul. This is my conjecture. You have also said that the external behavior exhibited between the master and the servant is not factual, but although in the phenomenal world it is not factual, the products of the phenomenal world can actually affect things. That is visible and experienced. As such, even though material activities are impermanent, they cannot be said to be untrue.
sthāly-agni-tāpāt payaso ’bhitāpas
sthāli — on the cooking pot; agni-tāpāt — because of the heat of fire; payasaḥ — the milk put into the pot; abhitāpaḥ — becomes hot; tat-tāpataḥ — because of the milk’s becoming hot; taṇḍula-garbha-randhiḥ — the center of the rice within the milk becomes cooked; deha-indriya-asvāśaya — the bodily senses; sannikarṣāt — from having connections with; tat-saṁsṛtiḥ — the experience of fatigue and other miseries; puruṣasya — of the soul; anurodhāt — from compliance due to being grossly attached to the body, senses and mind.
King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.
śāstābhigoptā nṛpatiḥ prajānāṁ
yaḥ kiṅkaro vai na pinaṣṭi piṣṭam
sva-dharmam ārādhanam acyutasya
yad īhamāno vijahāty aghaugham
śāstā — the governor; abhigoptā — a well-wisher of the citizens as a father is the well-wisher of his children; nṛ-patiḥ — the king; prajānām — of the citizens; yaḥ — one who; kiṅkaraḥ — order carrier; vai — indeed; na — not; pinaṣṭi piṣṭam — grinds what is already ground; sva-dharmam — one’s own occupational duty; ārādhanam — worshiping; acyutasya — of the Supreme Personality of Godhead; yat — which; īhamānaḥ — performing; vijahāti — they are released from; agha-ogham — all kinds of sinful activity and faulty action.
My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is like chewing the chewed or grinding the pulp; that is to say, there is no benefit in it. However, if one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful activities are certainly diminished. Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way.
tan me bhavān nara-devābhimāna-
kṛṣīṣṭa maitrī-dṛśam ārta-bandho
yathā tare sad-avadhyānam aṁhaḥ
tat — therefore; me — unto me; bhavān — your good self; nara-deva-abhimāna-madena — by madness due to having the body of a king and thus being proud of it; tucchīkṛta — who has insulted; sat-tamasya — you who are the best among human beings; kṛṣīṣṭa — kindly show; maitrī-dṛśam — your causeless mercy upon me like a friend; ārta-bandho — O friend of all distressed persons; yathā — so; tare — I can get relief from; sat-avadhyānam — neglecting a great personality like you; aṁhaḥ — the sin.
Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. If you do so, I can be relieved from sinful activities brought about by insulting you.
na vikriyā viśva-suhṛt-sakhasya
sāmyena vītābhimates tavāpi
mahad-vimānāt sva-kṛtād dhi mādṛṅ
naṅkṣyaty adūrād api śūlapāṇiḥ
na — not; vikriyā — material transformation; viśva-suhṛt — of the Supreme Personality of Godhead, who is a friend to everyone; sakhasya — of you, the friend; sāmyena — because of your mental equilibrium; vīta-abhimateḥ — who has completely forsaken the bodily concept of life; tava — your; api — indeed; mahat-vimānāt — of insulting a great devotee; sva-kṛtāt — from my own activity; hi — certainly; mādṛk — a person like me; naṅkṣyati — will be destroyed; adūrāt — very soon; api — certainly; śūla-pāṇiḥ — even though as powerful as Lord Śiva (Śūlapāṇi).
O my dear lord, you are the friend of the Supreme Personality of Godhead, who is the friend of all living entities. You are therefore equal to everyone, and you are free from the bodily conception. Although I have committed an offense by insulting you, I know that there is no loss or gain for you due to my insult. You are fixed in your determination, but I have committed an offense. Because of this, even though I may be as strong as Lord Śiva, I shall be vanquished without delay due to my offense at the lotus feet of a Vaiṣṇava.