rule



 
Canto 5
Nârada Muni
 
 

Chapter 11: Jada Bharata Instructs King Rahûgana

(1) The brahmin [Jada Bharata] said: 'Lacking in experience you use the words of experienced souls. That does not make you a leader of those who know! Matters of conduct like these are by intelligent souls never discussed without a favorable view on the Absolute Truth. (2) Oh King, among those who, in combination with the Vedas [veda-vâdî], take great interest in the extensive knowledge of the rituals of a material household, one thus as good as never finds the actual spiritual science [tattva-vâda] of the sages who clear and pure, are free from material motives. (3) The most exalted vision of the real purpose of the Veda is not directly theirs, even though they are sufficiently versed in the words. Only later one realizes from one's own experience that one has to abandon the happiness of a worldly life that compares to a dream.  palanquin(4) As long as one's mind, because of the [compelling] power of the senses of action and perception, is ruled by the natural basic qualities of passion, goodness and ignorance, actions - auspicious or otherwise - are  automatically the result, just like it is with an independently roaming elephant.  (5) Being driven by the forces of the natural modes, that mind is endowed with many desires [vâsanâs], attached to material happiness and transformed [by emotions]. As the chief of the sixteen elements that typify a material existence [the material, the active and the perceptual elements plus the mind], the  wandering mind accepts different forms of life with different names. Thus [leading to different births] it manifests itself in different physical appearances of a higher or lower quality [compare B.G. 3: 27]. (6) As a result of the bewildering potency of the matter that envelops the original living being, the mind creates for itself the vicious circle [the false order and self-justification] of material actions and reactions [karma]. Therefrom in the course of time the happiness, the unhappiness and the other very severe result is obtained that differs from these two [viz. intemperance]. (7) As long as that mind exists, the outer characteristics always manifest themselves that attest to [the quality] of the knower of the field [the individual soul]. For that reason scholars speak of the mind as the cause of the, in higher or lower conditions of life, [respectively] being entangled in or being free from the gunas, the basic qualities of material nature. (8) Bound to the gunas the living entity is conditioned, but free from the modes there is the ultimate benefit [of beatitude]. Just like the wick of a lamp burning produces smoke or else, being properly positioned, enjoys the clarified butter [and burns brightly], the mind bound by the modes takes shelter of different material activities or else is [brightly functioning] in its true position [of being directed at the soul].

(9) Associated with the five senses of action, the five senses of knowing and the pride, there are eleven engagements of the mind. Oh hero, with those eleven forms of mental concern one speaks of the fields, realms or spheres of life of the different forms of engagement, sorts of sense objects and diverse places [one's private place, public places, one's workplace and one's preferred association or club, see B.G. 13: 5-7]. (10) The elements of smell, form, touch, taste and hearing [the knowing senses]; evacuation, sexual intercourse, movement, speech and manual control [the senses of action] and the eleventh of accepting the notion of 'mine' [identification], thus result in the 'I'  [or ego-awareness] of this body, that by some is said to be the twelfth element. (11) [Agitated] by the different materials, by nature itself, by culture, by the karma and by time, these eleven elements of the mind are modified into the many hundreds, thousands and millions [of considerations of one's material awareness]. These engagements of the mind do not follow from one another nor from themselves, but [are caused by] the knower of the field. (12) All these different activities of the mind of the living being - that are sometimes manifest [when one is awake] and then again are not manifest [during sleep] - are, for an impure soul who is bound to material activities [to karma], raised by the bewildering influence of the material world [mâyâ, in particular the body the soul identifies with]. But being purified the knower of the field is aware of this.  (13-14) The knower of the field is [originally] the all-pervading, omnipresent, authentic person, the Oldest One who is seen and heard of as existing by His own light. He is never born, He is the transcendental Nârâyana, the Supreme Lord Vâsudeva. He is the one who, just like the air present within the body, by His own potency, exists in the soul as the controller of the moving and unmoving living entities. He is the Supersoul of expansion who has entered [and initiated the creation] and thus is of control as the Fortunate One in the beyond. He is the shelter and knower of everyone in every field. He is the vital force [the Mover of Time] that appeared in this material world [see also B.G. 9: 10 & 15: 15].

(15) As long as the embodied soul, oh King, is not free from this influence of the material world by, in freedom from attachments, developing wisdom and conquering the six enemies [the five senses and the mind, but also the so-called shath-ûrmi: hunger, thirst, decay, death, grief and illusion], he will have to wander around here until he knows the spiritual truth. (16) So long as one has this mind that, as the symptom of the fixation of the soul [in the linga], for the living entity is the breeding ground for all the worldly miseries of lamentation, illusion, disease, attachment, greed and enmity, one has to face the 'I' and 'mine' [of egoism] that is the consequence. (17) This mind, that formidable enemy which grows by neglect [of one's spiritual duty], is very, very powerful. He who, free from illusion, wields [against it] the weapon of worshiping the lotus feet of the spiritual teacher and the Lord, conquers the falsehood [of the physical interest] that has covered the soul.'

 

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Third revised edition, loaded April 12, 2018.
 
 

 

 

Previous Aadhar edition and Vedabase links:  

Text 1

The brahmin [Jada Bharata] said: 'Lacking in experience you use the words of experienced souls. That does not make you a leader of those who know! Matters of conduct like these are by intelligent souls never discussed without a favorable view on the Absolute Truth.
The brahmin [Jada Bharata] said: 'Lacking in experience do you, using the terms of the experienced ones, not speak of the most important; these matters of mundane and social behavior one should in fact discuss with the intelligent who do have such a refined sense of truth. (Vedabase)

 

Text 2

Oh King, among those who, in combination with the Vedas [veda-vâdî], take great interest in the extensive knowledge of the rituals of a material household, one thus as good as never finds the actual spiritual science [tattva-vâda] of the sages who clear and pure, are free from material motives.

Because of this, o King, is indeed among those, who notably by the Vedas [veda-vâdî] take interest in the endlessly increasing concern with the rituals of a material household, as good as never the actual spiritual science [tattva-vâda] found that manifests itself so clearly with the advanced of purity. (Vedabase)

 

Text 3

The most exalted vision of the real purpose of the Veda is not directly theirs, even though they are sufficiently versed in the words. Only later one realizes from one's own experience that one has to abandon the happiness of a worldly life that compares to a dream.

Although sufficiently known with the words, is the very exalted vision of the real purpose of the Veda not directly theirs, because the happiness of a worldly life compares to a dream of which one naturally later on realizes that it is unreal. (Vedabase)

 

Text 4

As long as one's mind, because of the [compelling] power of the senses of action and perception, is ruled by the natural basic qualities of passion, goodness and ignorance, actions - auspicious or otherwise - are  automatically the result, just like it is with an independently roaming elephant.

As long as the mind of someone is under the control of the mode of passion, of goodness or of darkness, are actions, auspicious or otherwise, by the power of the senses of action and perception, automatically the result, just like it is with an elephant that is roaming unchecked. (Vedabase)

 

Text 5

Being driven by the forces of the natural modes, that mind is endowed with many desires [vâsanâs], attached to material happiness and transformed [by emotions]. As the chief of the sixteen elements that typify a material existence [the material, the active and the perceptual elements plus the mind], the  wandering mind accepts different forms of life with different names. Thus [leading to different births] it manifests itself in different physical appearances of a higher or lower quality [compare B.G. 3: 27].

That mind endowed with many a desire is, driven by the modes of nature, attached to material happiness; as the chief of the sixteen elements of a material existence [the physical, the active and the perceptual ones plus the mind] does the mind, estranged, wander around in names [in upâdhis - representations] and does it manifest with bodies of a higher or lower quality in different forms [compare B.G. 3: 27]. (Vedabase)

 

Text 6

As a result of the bewildering potency of the matter that envelops the original living being, the mind creates for itself the vicious circle [the false order and self-justification] of material actions and reactions [karma]. Therefrom in the course of time the happiness, the unhappiness and the other very severe result is obtained that differs from these two [viz. intemperance].

With the unhappiness, happiness and severe immoderation obtained in the course of time as a consequence, creates the indwelling mind, by which the original living being embraces the created nature, for itself the vicious circle of material actions and reactions. (Vedabase)

Text 7

As long as that mind exists, the outer characteristics always manifest themselves that attest to [the quality] of the knower of the field [the individual soul]. For that reason scholars speak of the mind as the cause of the, in higher or lower conditions of life, [respectively] being entangled in or being free from the gunas, the basic qualities of material nature.

For that reason speak the learned ones of the mind as the cause of, the in higher or lower conditions of life, being absorbed in the natural modes to which one then misses the and of that are the for that time manifested outer symptoms of the living entity - of being fat or skinny e.g. - the proof. (Vedabase)


Text 8

Bound to the gunas the living entity is conditioned, but free from the modes there is the ultimate benefit [of beatitude]. Just like the wick of a lamp burning produces smoke or else, being properly positioned, enjoys the clarified butter [and burns brightly], the mind bound by the modes takes shelter of different material activities or else is [brightly functioning] in its true position [of being directed at the soul].

The attraction to the modes makes for the conditionings to the material world, but when the mind of the living entity is there for the ultimate good of transcending them is it as a lamp; a wick enjoying clarified butter burning improperly no doubt leads to a flame with smoke, but doing so properly in bondage to the fuel of karma is the flaming, wayward mind to the contrary evidence of the clear reality. (Vedabase)


Text 9

Associated with the five senses of action, the five senses of knowing and the pride, there are eleven engagements of the mind. Oh hero, with those eleven forms of mental concern one speaks of the fields, realms or spheres of life of the different forms of engagement, sorts of sense objects and diverse places [one's private place, public places, one's workplace and one's preferred association or club, see B.G. 13: 5-7]

For sure there are the eleven of the mind of the five senses of action, the five senses of knowing and the insidiousness [or the falsehood of the ego, the identification with them]; of the different actions, the different objects of the senses and the places in town where they occur - of those eleven functions say the learned, o hero, that they are the fields of action [see B.G. 13: 1-4]. (Vedabase)

 

Text 10

The elements of smell, form, touch, taste and hearing [the knowing senses]; evacuation, sexual intercourse, movement, speech and manual control [the senses of action] and the eleventh of accepting the notion of 'mine' [identification], thus result in the 'I'  [or ego-awareness] of this body, that by some is said to be the twelfth element.

Smell, form, touch, taste and hearing [the knowing senses]; evacuation, sexual intercourse, movement, speech and manual control [the senses of action] with the eleventh element of accepting the idea of 'mine', thus gives the 'I' to this body of which some have said that it is the twelfth element. (Vedabase)

 

Text 11

[Agitated] by the different materials, by nature itself, by culture, by the karma and by time, these eleven elements of the mind are modified into the many hundreds, thousands and millions [of considerations of one's material awareness]. These engagements of the mind do not follow from one another nor from themselves, but [are caused by] the knower of the field.

By the elements, by nature itself, by the culture, by the karma and by time are all these eleven of the mind modified into the hundreds, thousands and millions who do not follow from one another nor from themselves, but from the knower of the field. (Vedabase)

 

Text 12

All these different activities of the mind of the living being - that are sometimes manifest [when one is awake] and then again are not manifest [during sleep] - are, for an impure soul who is bound to material activities [to karma], raised by the bewildering influence of the material world [mâyâ, in particular the body the soul identifies with]. But being purified the knower of the field is aware of this. 

The knower of the field purified sees all these different activities of the mind of the unpurified individual entity in action, that from time immemorial are created by the external energy; sometimes manifest [as in waking] and sometimes not manifested [as in dreams]. (Vedabase)


Text 13-14

The knower of the field is [originally] the all-pervading, omnipresent, authentic person, the Oldest One who is seen and heard of as existing by His own light. He is never born, He is the transcendental Nârâyana, the Supreme Lord Vâsudeva. He is the one who, just like the air present within the body, by His own potency, exists in the soul as the controller of the moving and unmoving living entities. He is the Supersoul of expansion who has entered [and initiated the creation] and thus is of control as the Fortunate One in the beyond. He is the shelter and knower of everyone in every field. He is the vital force [the Mover of Time] that appeared in this material world [see also B.G. 9: 10 & 15: 15].

The knower of the field is [then] the all-pervading, omnipresent, authentic person; the original one, who is seen and heard of as existing by His own light; He who is never born, who is the transcendental one, the One Nârâyana wherein all beings rest, the Supreme Lord, the One Vâsudeva harbour of consciousness; He who by His own potency in the soul exists as the controller, of just as well the air as the nonmoving and moving entities; He is the Supersoul of expansion that entered and thus controls as the One of Fortune in the beyond who is the shelter and knower of everyone in every field; He, the vital itself that appeared in this material world [see also B.G 9: 10 & 15: 15]. (Vedabase)

 

Text 15

As long as the embodied soul, oh King, is not free from this influence of the material world by, in freedom from attachments, developing wisdom and conquering the six enemies [the five senses and the mind, but also the so-called shath-ûrmi: hunger, thirst, decay, death, grief and illusion], he will have to wander around here until he knows the spiritual truth.

As long as the embodied one, o King, is not free from this influence of the material world, by means of the, in freedom from attachments, being awakened to the order of knowing the spiritual truth and conquering the six enemies [the mind and the senses of perception], will he till that time wander around in this material world. (Vedabase)
 
Text 16

So long as one has this mind that, as the symptom of the fixation of the soul [in the linga], for the living entity is the breeding ground for all the worldly miseries of lamentation, illusion, disease, attachment, greed and enmity, one has to face the 'I' and 'mine' [of egoism] that is the consequence.

For as long as one has this mind, which, as the symptom of the soul its fixation, for the living entity is the breeding ground for all the worldy miseries of lamentation, illusion, disease, attachment, greed and enmity, has one the consequence of egotism. (Vedabase)

 

Text 17

This mind, that formidable enemy which grows by neglect [of one's spiritual duty], is very, very powerful. He who, free from illusion, wields [against it] the weapon of worshiping the lotus feet of the spiritual teacher and the Lord, conquers the falsehood [of the physical interest] that has covered the soul.'

This mind, that formidable enemy, is very powerful, growing so from neglect; he, who free from illusion, applies the weapon of worshiping the lotus feet of the spiritual teacher and the Lord, will conquer the falsified personal that has covered the soul.' (Vedabase)

 

 
 

 

 

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The text and audio are offered under the conditions of the
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The painting is titled: Supersoul and is © of Johannes Ptok.
Production:
Filognostic Association of The Order of Time


  

 

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