rule



 
Canto 5
Guru Puja
 


Chapter 10: Jada Bharata meets Mahârâja Rahûgana

(1) S'rî S'uka said: 'So it came to pass that Rahûgana ['he who outshines the sun'], the ruler of Sindhu and Sauvîra, while traveling on the bank of the river Ikshumatî, needed another palanquin carrier. He then sent the leader of his carriers to look for a suitable candidate. His search led by chance to the excellent brahmin [Jada Bharata] who, being a stout young man, with firm limbs and the strength of an ass, was chosen by him supposing that he was capable of carrying the load. Being forced to it the great soul carried the palanquin, but he was not fit for the job. (2) Engaged this way the blessed brahmin constantly looked three feet ahead [not to step on ants]. Thus being all the time out of pace with the others the palanquin was shaking. Rahûgana noticing this then said to the men who carried him: 'Oh carriers, please walk in pace! Why is this palanquin carried so uneven?'

palanquin
(3) Hearing their master speak that reproachfully, they told him apprehensively that it was due to the fourth carrier: (4) 'Oh, it is not so, oh god of man, that we, who always obey your orders, have fallen in neglect! We certainly do the best we can, but it is this new man who recently has been contracted to work with us, because of whom we can not do our work as carriers. He is rather slow!'

(5) Although he, from the intimations, was certain that the problem had risen because of a fault of one of them, king Rahûgana, hearing the fearful words of the servants, gave, in spite of his political experience, out of his kshatriya nature slightly in to the violence of anger. Unto him, whose spiritual effulgence because of his innate intelligence could not be clearly distinguished, he with a mind full of passion said: (6) 'Alas, what a trouble it is, my brother! All alone on such a long journey you certainly must have gotten very tired. And these colleagues of you are not of much help either. Nor is your cooperative, firm body very strong. You must be troubled by old age my friend!'

Thus he sarcastically criticized him severely. But there was no protest of a false belief of 'I' and 'mine' from him, who in silence kept carrying the palanquin. As someone on the spiritual platform, he happened to be of such a particular disposition concerning the physical matters of having a, from ignorance resulting, finite vehicle of time, a physical body that consists of a mixture of the natural modes, the workload and material intentions. (7) Thereupon again being shaken because of the uneven carrying of his palanquin, Rahûgana got very angry and said: 'Fool! What crap is this! You, living corpse, ignore my reproaches completely. You just forget about them! Are you out of your mind? Just like Yamarâja with the common people, I shall teach you a lesson so that you will know your position here!'

(8) Despite that load of nonsense from the side of him who rebuking, angrily out of passion and ignorance, thought that he could rule as a god of man, as a learned scholar and a by countless devotees honored votary of the Lord, the self-realized brahmin smiled faintly, free from pride, with the poise of a master of yoga, a friend of all living beings, and then addressed the not so wise ruler as follows. (9) The brahmin said: 'What you so clearly stated, oh great hero, does not contravene [what I factually am]. That would have been the case if I would [really] be this body, that carrier of the load. If to acquire a well-fed, strong body would be the way, I can tell you that that is no subject of importance to the person of self-realization present within the body. (10) To be strong and stout or skinny and weak, to be in physical or mental pain or to be hungry, thirsty, afraid, quarrelsome, desirous, old aged, sleepy or sensually motivated, to be angry or false, to be bewildered or to be of lamentation, are matters belonging to this body, to the one born, but they are not the reality of what I [originally] am [see also B.G. 2: 20]. (11) To be a living soul bound to death [to be a 'living corpse'] is something settled by nature, oh King, [it just as well applies to you, for] everything has a beginning and an end. But, oh respected one, when one has an eye for what is unchangeable within the things that transform - to which one [as you defend] sees servants and masters - one speaks of doing the right thing in yoga. (12) Discriminating to the person [as you do in acting as the master] betrays a narrow vision and I do not see what other use it, besides the convention, would have. Who is [of this arranged order] the master and who is the one to be controlled? Nevertheless, oh King [with you as my 'master'] what can I do for you? (13) From my state of self-realization, oh King, you gathered that I was a disheveled, mad ignoramus. [If that would be true], what use would it then have to be punished by you? How can one teach a crazy, stupid person something? It is like grinding flour!'

(14) S'rî S'uka said: 'The great sage, consequently responding to all the words that had been used, then calm and peaceful rested his case. As for the cause of matters strange to the soul, he accepted that things happened as a consequence of what he had done in the past, and so he, in order to put his karma to an end, continued to carry the king's palanquin as he did before. (15) Oh best of the Pându dynasty, also he, the ruler of Sindhu and Sauvîra, fully believed in discussions concerning the subject of the Absolute Truth. Thus well informed hearing what the brahmin said about that what eradicates the falsehood in the heart and is approved by all yoga practices and literature, he hastily came down [from his vehicle] and threw himself head-on flat on the ground at the lotus feet to be excused for his offense. That way giving up his false claim that he should be respected as the king, he said: (16) 'Who are you among the twice-born souls, moving so secretly around in this world? I see you wear a sacred thread. Of which forsaker of the world are you [the disciple]? From where and for what purpose have you come here? Are you, as a soul of pure goodness, here for our benefit or maybe not? (17) I do not fear Indra's thunderbolt or S'iva's trident nor to be punished by Yamarâja, neither do I fear the heat of the sun's rays, the moon, the wind or the weapons of the heavenly treasurer [Kuvera]. My greatest fear is to offend the brahmin class. (18) Could you, who as someone fully detached, like a dullard, conceals the power of wisdom, who as someone completely indifferent wanders around, therefore please speak to us? For no one of us, oh saint, is able to fathom to any degree the meaningful yogic words you uttered. (19) I am asking you, as a direct representative of the Lord of spiritual knowledge, of the master of yoga and best preceptor of the saintly scholars in the science of self-realization, what, being engaged in this world, would be the most secure shelter [see 3.25]. (20) Are you in your goodness maybe Him in person who, without revealing your true identity, travels the surface of the earth to study the motives of the people here? How can someone bound to family affairs missing the needed intelligence, have a clear view of the final destination of the masters of yoga? (21) One can see that when one physically is engaged in a certain way, one will become tired.  I suppose that is also true in your case in your movements as a carrier. That is a generally accepted fact, as certain as the fact that on the basis of an absence of water, it cannot be so that one can come bringing it and such. (22) Because of the heat under a cooking pot, the milk put in it gets hot and because of the hot milk the hard kernel of the rice in it is cooked. The same way there is for the person - who [like a grain of rice] has to comply with the [heat of the] material world -  the [inescapable] bondage to the sensual experience of one’s material existence. (23) The governor, who as a human ruler over the citizens wishes his subjects all the best, should be a servant and must[, so to say,] not grind the flour that is already ground [by pointlessly imposing his will upon his subjects. In stead of imposing himself by punishment] he, in fulfilling his occupational duties, rather should be of worship for the Infallible One in whose service being engaged one is released from all kinds of sin. (24) Be therefore, from the truthfulness and goodness of your repentant self, as good to show me, to this maddened and proud god of man, kindly your causeless mercy as a friend of all people in distress. For then I may find relief from the sin of being in contempt of  such a great personality as you. (25) You as a friend of the Friend of All, are in your equanimity, as someone far removed from the bodily concept of life, not shaken at all.  But even when someone is as powerful as Lord Śiva [Śūlapāni], he will certainly soon be destroyed, just like me with my practice of pride in relation to the greatest souls.'

 

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Third revised edition, loaded April 3, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'So it came to pass that Rahûgana ['he who outshines the sun'], the ruler of Sindhu and Sauvîra, while traveling on the bank of the river Ikshumatî, needed another palanquin carrier. He then sent the leader of his carriers to look for a suitable candidate. His search led by chance to the excellent brahmin [Jada Bharata] who, being a stout young man, with firm limbs and the strength of an ass, was chosen by him supposing that he was capable of carrying the load. Being forced to it the great soul carried the palanquin, but he was not fit for the job.

S'rî S'uka said: 'So it became that Rahûgana ['he who outshines the sun'], the ruler of Sindhu and Sauvîra, while he was on his way, on the bank of the river Ikshumatî needed another palanquin carrier and had sent out their chief to look for a suitable person. His search led by chance to the twice-born son Jada Bharata who, being such a stout young man who with his firm limbs was as strong as an ass, he chose deeming him capable of carrying the load. Although he was not fit for the job, carried he, the great soul, the palanquin, being forced to it as was the wont. (Vedabase)

 

Text 2

Engaged this way the blessed brahmin constantly looked three feet ahead [not to step on ants]. Thus being all the time out of pace with the others the palanquin was shaking. Rahûgana noticing this then said to the men who carried him: 'Oh carriers, please walk in pace! Why is this palanquin carried so uneven?'

When doing this was the twice-born son, constantly looking three feet ahead [not to step on ants], all the time out of pace with the others and was thus the palanquin shaking. Rahûgana, realizing this then said to the men carrying: 'Oh carriers, please walk in pace! For what reason is this palanquin carried so uneven?' (Vedabase)

 

Text 3

Hearing their master speak that reproachfully, they told him apprehensively that it was due to the fourth carrier:

They, hearing their master speak with reproach, informed him apprehensively that that was due to the fourth carrier: (Vedabase)

 

Text 4

'Oh, it is not so, oh god of man, that we, who always obey your orders, have fallen in neglect! We certainly do the best we can, but it is this new man who recently has been contracted to work with us, because of whom we can not do our work as carriers. He is rather slow!'

'Oh, it is not, o god of man, that we, always obedient to your orders, are in neglect. We certainly do the best we can, but it is this new man that recently has been contracted to work with us with whom we aren't able to do our work of carrying: he is rather slow!' (Vedabase)

 

Text 5

Although he, from the intimations, was certain that the problem had risen because of a fault of one of them, king Rahûgana, hearing the fearful words of the servants, gave, in spite of his political experience, out of his kshatriya nature slightly in to the violence of anger. Unto him, whose spiritual effulgence because of his innate intelligence could not be clearly distinguished, he with a mind full of passion said:

Although from the intimations certain that the problem had risen because of a fault of one of them, did king Rahûgana, hearing the fearful words of the servants, in spite of his political experience, from his kshatriya nature slightly give in to the violence of anger. To him whose spiritual effulgence, as a vedic fire covered by ashes, could not be clearly distinguished, he said in a mind full of passion: (Vedabase)

 

Text 6

'Alas, what a trouble it is, my brother! All alone on such a long journey you certainly must have gotten very tired. And these colleagues of you are not of much help either. Nor is your cooperative, firm body very strong. You must be troubled by old age my friend!'

Thus he sarcastically criticized him severely. But there was no protest of a false belief of 'I' and 'mine' from him, who in silence kept carrying the palanquin. As someone on the spiritual platform, he happened to be of such a particular disposition concerning the physical matters of having a, from ignorance resulting, finite vehicle of time, a physical body that consists of a mixture of the natural modes, the workload and material intentions.

'What a trouble it is alas my brother! All alone on such a long journey you certainly must have gotten very tired. Nor is your cooperative, firm body very strong; you must be troubled by old age yourself my friend! For sure are these other coworkers of no avail to you'.

Thus he sarcastically criticized him severely, but no false belief of 'I' and 'mine' interposed with him carrying on in silence the palanquin as before; as someone on the spiritual platform was he of that particular disposition in physical matters as having a specific self-spirited body that is produced from a mix of the qualities and workload of ignorant matter.
(Vedabase)

 

Text 7

Thereupon again being shaken because of the uneven carrying of his palanquin, Rahûgana got very angry and said: 'Fool! What crap is this! You, living corpse, ignore my reproaches completely. You just forget about them! Are you out of your mind? Just like Yamarâja with the common people, I shall teach you a lesson so that you will know your position here!'

Thereupon again being shaken of the uneven carrying of his palanquin said Rahûgana getting very angry: 'O fool, what nonsense is this! You, living corpse, ignore me overriding my reproach! Are you out of your mind? Like Yamarâja with the common man, I will teach you a lesson so that you'll know what your position is out here!'  (Vedabase)

 

Text 8

Despite that load of nonsense from the side of him who rebuking, angrily out of passion and ignorance, thought that he could rule as a god of man, as a learned scholar and a by countless devotees honored votary of the Lord, the self-realized brahmin smiled faintly, free from pride, with the poise of a master of yoga, a friend of all living beings, and then addressed the not so wise ruler as follows.

Though having poured over him such a load of nonsense by the out of passion and ignorance rebuking one who thought he could rule as a god of man, a dearmost votary of the Lord and a learned scholar, did that selfrealized brahmin who was the friend of all living beings with the poise of a master of yoga, slightly smile like being relieved of a burden and spoke he to the not so wise ruler as follows.  (Vedabase)

 

Text 9

The brahmin said: 'What you so clearly stated, oh great hero, does not contravene [what I factually am]. That would have been the case if I would [really] be this body, that carrier of the load. If to acquire a well-fed, strong body would be the way, I can tell you that that is no subject of importance to the person of self-realization present within the body.

The brahmin said: 'What you so clearly stated, o great hero, is of no contradiction if I could say mine to that body and to that carrier of the load; if it would be that what one is supposed to obtain in being strong and stout to the path, then I must tell you that that, to the person of selfrealization residing within the body, is no subject matter of discussion. (Vedabase)


Text 10

To be strong and stout or skinny and weak, to be in physical or mental pain or to be hungry, thirsty, afraid, quarrelsome, desirous, old aged, sleepy or sensually motivated, to be angry or false, to be bewildered or to be of lamentation, are matters belonging to this body, to the one born, but they are not the reality of what I [originally] am [see also B.G. 2: 20].

Being strong and stout, skinny or weak, in physical or mental pain, of hunger, thirsty, of fear, of quarrel, desire, old age and of sensual motivation; to be of anger, falsehood, illusion and lamentation are with this body things of the one born, but for what I am they are certainly not the reality. (Vedabase)

 

Text 11

To be a living soul bound to death [to be a 'living corpse'] is something settled by nature, oh King, [it just as well applies to you, for] everything has a beginning and an end. But, oh respected one, when one has an eye for what is unchangeable within the things that transform - to which one [as you defend] sees servants and masters - one speaks of doing the right thing in yoga.

To be a living soul bound to death [to be a 'living corpse'] is something settled by nature o King, everything has a beginning and an end; but, respected one, if one sees the unchangeable within the things of transformation - of which we see servants and masters - then one speaks of doing the right thing in yoga. (Vedabase)

 

Text 12

Discriminating to the person [as you do in acting as the master] betrays a narrow vision and I do not see what other use it, besides the convention, would have. Who is [of this arranged order] the master and who is the one to be controlled? Nevertheless, oh King [with you as my 'master'] what can I do for you?

Discriminating to the person is a narrow vision and, apart from the convention, I do not see what other use it would have; who is that master and who is the one to be controlled? Nevertheless, o King, what may I do for you? (Vedabase)

 

Text 13

From my state of self-realization, oh King, you gathered that I was a disheveled, mad ignoramus. [If that would be true], what use would it then have to be punished by you? How can one teach a crazy, stupid person something? It is like grinding flour!'

Of me being myself, o King, you gathered that I was a disheveled, mad ignoramus; of what use would it then be to receive punishment from you; how can one correct a crazy, stupid person - it is like grinding flour!' (Vedabase)

 

Text 14

S'rî S'uka said: 'The great sage, consequently responding to all the words that had been used, then calm and peaceful rested his case. As for the cause of matters strange to the soul, he accepted that things happened as a consequence of what he had done in the past, and so he, in order to put his karma to an end, continued to carry the king's palanquin as he did before.

S'rî S'uka said: 'Consequently responding to all the words that had fallen, arrested the great sage so calm and peaceful his case - to the cause of matters strange to the soul he accepted that things happened as a consequence of what he had enjoyed before, and so again, to put the acquired karma to an end, carried he as he did the king his palanquin. (Vedabase)

 

Text 15

Oh best of the Pându dynasty, also he, the ruler of Sindhu and Sauvîra, fully believed in discussions concerning the subject of the Absolute Truth. Thus well informed hearing what the brahmin said about that what eradicates the falsehood in the heart and is approved by all yoga practices and literature, he hastily came down [from his vehicle] and threw himself head-on flat on the ground at the lotus feet to be excused for his offense. That way giving up his false claim that he should be respected as the king, he said:

O best of the Pându-dynasty, he, the ruler of Sindhu and Sauvîra, was factually also of great faith concerning the matters of control in relation to the Absolute Truth; thus being qualified hearing what the twice-born one said of that which eradicates the falsehood in the heart and which is approved by all of yoga and its culture, he hastily got down and fell head-on flat on the ground at the lotus feet to be excused for his offense. Thus giving up his false claim of being the king to be respected he said: (Vedabase)

Text 16

'Who are you among the twice-born souls, moving so secretly around in this world? I see you wear a sacred thread. Of which forsaker of the world are you [the disciple]? From where and for what purpose have you come here? Are you, as a soul of pure goodness, here for our benefit or maybe not?

'Who of all the twice-born are you, moving around in this world under cover? I see you wear a sacred thread. Of which forsaker of the world are you the disciple? From where and for what purpose have you come here? Are you, as one of pure goodness, here for our benefit or maybe not? (Vedabase)

 

Text 17

I do not fear Indra's thunderbolt or S'iva's trident nor to be punished by Yamarâja, neither do I fear the heat of the sun's rays, the moon, the wind or the weapons of the heavenly treasurer [Kuvera]. My greatest fear is to offend the brahmin class.

I am not afraid of Indra's thunderbolt nor do I fear S'iva's trident or punishment from Yamarâja, nor do I fear the heat of the sun's rays, the moon, the wind or the weapons of Kuvera; what I fear most is offending the brahmin class. (Vedabase)

 

Text 18

Could you, who as someone fully detached, like a dullard, conceals the power of wisdom, who as someone completely indifferent wanders around, therefore please speak to us? For no one of us, oh saint, is able to fathom to any degree the meaningful yogic words you uttered.

Could you therefore, as someone fully detached concealing the power of wisdom, as someone moving around abiding in the beyond, please speak to us, because none of us, o saint, is able to comprehend to any extend the words of yogic meaning you uttered. (Vedabase)

 

Text 19

I am asking you, as a direct representative of the Lord of spiritual knowledge, of the master of yoga and best preceptor of the saintly scholars in the science of self-realization, what, being engaged in this world, would be the most secure shelter [see 3.25].

I thereto indeed ask you, master of yoga, o best preceptor of the saintly scholars of the reality of the soul, about that which in this world is the best engagement, the most secure shelter, o direct incarnation of the Lord of spiritual knowledge [see Kapila 3.25]. (Vedabase)

 

Text 20

Are you in your goodness maybe Him in person who, without revealing your true identity, travels the surface of the earth to study the motives of the people here? How can someone bound to family affairs missing the needed intelligence, have a clear view of the final destination of the masters of yoga?

As being Him indeed is your goodness traveling around on this globe, looking into the motives of the people here and that without showing your real identity; may I know how we, being bound to family affairs missing the intelligence, nevertheless can take to the goal of the masters of yoga?  (Vedabase)

 

Text 21

One can see that when one physically is engaged in a certain way, one will become tired.  I suppose that is also true in your case in your movements as a carrier. That is a generally accepted fact, as certain as the fact that on the basis of an absence of water, it cannot be so that one can come bringing it and such.

One knows of fatigue acting a certain way to the soul indeed, like the way you move carrying the palanquin; I guess that, following in respect of the phenomenal, it is as much proof of something non-material, as having a container for water when there is no water at all. (Vedabase)


Text 22

Because of the heat under a cooking pot, the milk put in it gets hot and because of the hot milk the hard kernel of the rice in it is cooked. The same way there is for the person - who [like a grain of rice] has to comply with the [heat of the] material world -  the [inescapable] bondage to the sensual experience of one’s material existence.

Because of the heat under a cooking pot, becomes the milk put in it hot and because of the heated milk is the hard kernel of the rice in it cooked; so too is from being connected to the senses the experience there of fatigue and such by the soul complying with the matter.  (Vedabase)


Text 23

The governor, who as a human ruler over the citizens wishes his subjects all the best, should be a servant and must[, so to say,] not grind the flour that is already ground [by pointlessly imposing his will upon his subjects. In stead of imposing himself by punishment] he, in fulfilling his occupational duties, rather should be of worship for the Infallible One in whose service being engaged one is released from all kinds of sin.

The governor doing good to his subjects is, as a human ruler over the citizens, someone who indeed carries out orders; not grinding what is already ground, is one in one's own occupational duty of worship for the Infallible One, for whom performing one is released from all kinds of sin. (Vedabase)

 

Text 24

Be therefore, from the truthfulness and goodness of your repentant self, as good to show me, to this maddened and proud god of man, kindly your causeless mercy as a friend of all people in distress. For then I may find relief from the sin of being in contempt of  such a great personality as you.

Therefore from your good self true in penance, unto me, this maddened and proud god of man, kindly show your causeless mercy as a friend, a friend of the distressed, so that I can find relief from the sin of being in contempt with a such great personality like you. (Vedabase)

 

Text 25

You as a friend of the Friend of All, are in your equanimity, as someone far removed from the bodily concept of life, not shaken at all.  But even when someone is as powerful as Lord Śiva [Śūlapāni], he will certainly soon be destroyed, just like me with my practice of pride in relation to the greatest souls.'

You, friend of the Friend of All, are, as someone removed from the bodily concept of life, not put off balance; but even though one is as powerful as Lord S'iva [S'ûlapâni], will a person like me, with my practice of being haughty with the great, certainly soon be destroyed.' (Vedabase)

 

 
 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.

The image is from: "
A Portrait of the Hindus: Balthazar Solvyns & the European Image of India 1760-1824"
The title of the image is: 226. Long Palanquin (pp. 460-62). Solvyns, Les Hindoûs: III.9.4. (
source)
© From the collection of prof
R.L. Hardgrave, University of Texas. Used with permission.
Production: Filognostic Association of The Order of Time


  

 

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