rule



 
Canto 5
Jaya Râdhâ Mâdhava 1
 
 

Chapter 9: The Supreme Character of Jada Bharata

(1-2) S'rî S'uka said: 'After having given up his life of being embodied as a deer, Bharata, the most exalted devotee and most honored of all saintly kings, in his last incarnation acquired the brahmin status. He was the male half of a twin brother and sister, so one says, who were born from the second wife of a high-minded brahmin in the line of saint Angirâ. This brahmin, being endowed with all the qualities, was of a perfect control over the mind and the senses, of penance, Vedic study and recitation, of renunciation, satisfaction, tolerance, kindness, knowledge, of no envy and of spiritual happiness in the wisdom of the soul. With his first wife he had nine sons all equal to him in education, character, behavior, beauty and magnanimity. (3) Also in that birth he remembered his previous lives by the special mercy of the Lord. As a consequence he was greatly apprehensive not to fall down again in associating with his own kind. Always afraid of being obstructed on the path of devotional service he kept his mind focussed upon his soul. For that purpose he always thought of the two lotus feet of the Supreme Lord and listened to and remembered the descriptions of His qualities that vanquish the bondage to fruitful labor. But to the local people he posed as someone with a mad, dull and blind character [because of which he was called Jada]. (4) His brahmin father, who affectionately felt obliged to his son, thought that he, as a father to his son, should teach him that the regulative principles should be observed, even though Jada had no interest in it. Thus he practiced until the end of his student life, again as someone of the sacred thread, the duties of cleanliness of the purification process as prescribed by the s'âstras. (5) But he also in the presence of his father acted as if he could not understand a thing of what was instructed. During the onset of the rainy season the father wished to teach him the Vedic mantras including the Gâyatrî preceded by Omkâra, but despite his thorough instruction, he during the four months of the summer did not succeed in teaching him their full mastery. (6) Supposing that his son, despite not feeling for it, had to be fully instructed by him in all the cleanliness, Vedic literature, vows, principles, sacrifice and service to the guru that belongs to the celibate state [the brahmacarya-âs'rama], the brahmin, who considered his son his life breath, in reality acted out of household attachment. Therefore he died, when he was seized by death not as forgetful [as he was], as a man full of frustration about the unfit obstinacy of his son. (7) His youngest wife from whose womb the twins were born, thereupon entrusted them to the first wife and then followed her husband to where he resided in his afterlife [Patiloka].

(8) Jada Bharata's stepbrothers, who had fixed their minds on the ritual culture of the three Vedas, had no understanding for the true knowledge of the Self. After the death of the father they gave up the endeavor to teach anything to their half brother whom they, unaware of his faculties, considered a dullard. (9-10) When he by these materialistic and [in fact] two-legged animals was addressed as being mad, dull, deaf and dumb, he used to reply in likewise terms. He did the things he by force was summoned to do. He used to eat whatever small or large quantity of palatable or tasteless food he obtained, by begging, by wages or what came of its own accord. He never lived to please his senses as he had forever stopped to live for the material cause. All by himself he had accomplished the transcendental blissful vision of someone in knowledge of the true Self who, with the dual causes of happiness and distress, summer and winter, wind and rain, did not identify with the body. Firm of limbs he, as strong as a bull, never covered himself. He did not bathe, was dirty from lying on the ground and never massaged his body. His loins were covered by a dirty cloth and he wore a sacred thread darkened of dirt. In his spiritual splendor he was like a hidden gem. He wandered around disrespected by ignorant folk who called him, a brahmin of birth, just a brahmin's friend ['brahma-bandu']. (11) Because he only looked for work in order to obtain in exchange food from others, even his stepbrothers engaged him in agricultural work in the fields - a job to which he had no idea of what should be leveled or left uneven or where he had to pile things up. Usually only eating broken rice, oil cakes, chaff, worm-eaten grains or burned rice that stuck to the pot, it was nevertheless all nectar to him.

(12) Then, at a certain moment, some dacoit leader appeared on the scene who desired a son and was looking for an animalistic person whom he could offer to the goddess Bhadra Kâlî. (13) The animal type he looked for, had escaped and his followers on their way to find him could, in the dead of night, not catch that animalistic man. As arranged by providence they stumbled upon the brahmin son from the line of Angirâ who from an elevated position was guarding the fields against deer, wild pigs and other creatures. (14) Discovering that he had the right character, they next, with shining faces understanding that he could serve for their master's work, elated took him to the temple of the goddess, tightly bound in ropes. (15) In order to prepare him as the man-animal for the sacrifice, the followers of the dacoit then, according to their own customs, bathed him, gave him new clothes, covered his body with ornaments, smeared him with sandalwood pulp and garlanded him. Vibrating songs, prayers, drums and bugles, they seated him before the goddess Kâlî, fully dressed up and properly fed, with incense, lamps, strings of flowers, parched grains, twigs and sprouts, fruits and other articles of worship. (16) The priest of that dacoit leader, ready to offer a flow of blood from the animalistic man to the deity of Bhadra Kâlî, next took a fearful razor sharp sword and consecrated it with the appropriate mantras. (17) These contemptible types who, being of a passionate and ignorant nature, in their materialistic bewilderment were driven by minds full of imagination and thus, acting to their own notions, followed a wrong course, were in offense with the heroic association of the Supreme Lord, the brahmins. Proceeding with a lust for violence against others they acted most cruelly directly against an expansion of the Lord Himself, someone of a brahmin birth, a son of spiritual wisdom who had no enemies and who was a well-wisher to all. But at the very last moment the goddess Bhadra Kâlî, who saw what was about to happen in defiance of the law and against the will of the Lord, broke out of her statue with a burning physical appearance that was of an excessively bright, unbearable, spiritual effulgence. (18) Full of indignation she totally lost herself in the force of her anger with raised eyebrows, crooked teeth, bloodshot eyes, a frightening laugh and an agitated fearful face, as if she wanted to destroy the entire universe. Released [from the idol] because of her great fury she, coming forth from the altar, severed with the same blade as they wanted to use [for the sacrifice], the heads from the bodies of all the sinful offenders and then, together with her associates, drank from the blood that oozed from the necks as a very hot intoxicating beverage. Overwhelmed by all that intoxicating drinking she with her associates next loudly sang and danced, making fun throwing the heads at each other like they were balls.

(19) When one, relating to great souls, has crossed the line, as in this case, one will always, because of that wrong action, oneself have to undergo the result of that offense. (20) Oh, Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed, this is not such a great miracle. They who without animosity are of goodness to all, are by the Supreme Lord of the invincible Time who carries the best of all weapons [the Sudars'ana disc], personally fully liberated from the very strong and tight knot in the heart [that is the consequence] of a false physical concept of life. Even when threatened by decapitation [or by other attacks on their lives], those liberated souls and devotees, who full of surrender are protected at His lotus feet, are never upset by these kinds of emotional conditions, they have nothing to fear.'

 

next                      

 
Third revised edition, loaded March 27, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1-2

S'rî S'uka said: 'After having given up his life of being embodied as a deer, Bharata, the most exalted devotee and most honored of all saintly kings, in his last incarnation acquired the brahmin status. He was the male half of a twin brother and sister, so one says, who were born from the second wife of a high-minded brahmin in the line of saint Angirâ. This brahmin, being endowed with all the qualities, was of a perfect control over the mind and the senses, of penance, Vedic study and recitation, of renunciation, satisfaction, tolerance, kindness, knowledge, of no envy and of spiritual happiness in the wisdom of the soul. With his first wife he had nine sons all equal to him in education, character, behavior, beauty and magnanimity.
S'rî S'uka said: 'After having given up his life in the body of a deer obtained Bharata, the most exalted devotee and most honored of all saintly kings, his last body as a brahmin so is said. As the male child of a twin brother and sister was he born from the second wife of some brahmin of the line of saint Angirâ who was endowed with the qualities of a perfect control over the mind and the senses, of penance, vedic study and recitation, of renunciation, satisfaction, tolerance, kindness, knowledge, of no envy, and of spiritual happiness in the wisdom of the soul; with his first wife he had nine sons all equal to him in education, character, behavior, beauty and magnanimity. (Vedabase)

Text 3

Also in that birth he remembered his previous lives by the special mercy of the Lord. As a consequence he was greatly apprehensive not to fall down again in associating with his own kind. Always afraid of being obstructed on the path of devotional service he kept his mind focussed upon his soul. For that purpose he always thought of the two lotus feet of the Supreme Lord and listened to and remembered the descriptions of His qualities that vanquish the bondage to fruitful labor. But to the local people he posed as someone with a mad, dull and blind character [because of which he was called Jada].

Also in that birth by the special mercy of the Lord remembering his previous lives, was he, being greatly apprehensive not to fall down again, in association with his own kind always afraid of being obstructed on the path of devotional service and kept he his mind close to his soul by always thinking of the two lotus feet of the Supreme Lord, hearing and remembering the descriptions of the qualities which vanquish the bondage to fruitive labor; but to the local people he showed himself as being of a mad, dull and blind character [of which he is called Jada]. (Vedabase)

Text 4

His brahmin father, who affectionately felt obliged to his son, thought that he, as a father to his son, should teach him that the regulative principles should be observed, even though Jada had no interest in it. Thus he practiced until the end of his student life, again as someone of the sacred thread, the duties of cleanliness of the purification process as prescribed by the s'âstras.

His brahmin father who for sure affectionately felt obliged to his son, thought that he, as a father to a son, should teach him, even though against his will, that indeed the regulative principles should be followed, so that, until the end of his student life, he again, as one of the sacred thread, would practice the duties of cleanliness of the purification process as prescribed by the s'âstras. (Vedabase)

 

Text 5

But he also in the presence of his father acted as if he could not understand a thing of what was instructed. During the onset of the rainy season the father wished to teach him the Vedic mantras including the Gâyatrî preceded by Omkâra, but despite his thorough instruction, he during the four months of the summer did not succeed in teaching him their full mastery.

But also before his father he acted as if he couldn't understand a thing of what was instructed. For four months during the summer wishing to teach him the vedic mantras as also the Gâyatrî preceded by Omkâra, did he, despite of the full study of them, not succeed in having him completely mastering them. (Vedabase)

 

Text 6

Supposing that his son, despite not feeling for it, had to be fully instructed by him in all the cleanliness, Vedic literature, vows, principles, sacrifice and service to the guru that belongs to the celibate state [the brahmacarya-âs'rama], the brahmin, who considered his son his life breath, in reality acted out of household attachment. Therefore he died, when he was seized by death not as forgetful [as he was], as a man full of frustration about the unfit obstinacy of his son.

Thus thinking that his son, although he didn't like it, by himself should be fully instructed in all the cleanliness, vedic study, vows, principles, sacrifice and service to the guru that belongs to the celibate state [the brahmacarya-âs'rama], was the brahmin, in that considering his son to be his life and soul, himself heavily attached to his home indeed so that, in the course of the in its turn not so forgetful time, he had to take leave of the world as a man frustrated by the unfit obstinacy of his son. (Vedabase)

 

Text 7

His youngest wife from whose womb the twins were born, thereupon entrusted them to the first wife and then followed her husband to where he resided in his afterlife [Patiloka].

After that did the youngest wife, of whose womb the twins were born, entrust the care for them to the first wife and followed she her husband to where he resided in his afterlife [Patiloka].  (Vedabase)

 

Text 8

Jada Bharata's stepbrothers, who had fixed their minds on the ritual culture of the three Vedas, had no understanding for the true knowledge of the Self. After the death of the father they gave up the endeavor to teach anything to their half brother whom they, unaware of his faculties, considered a dullard.

After the death of the father did Jada Bharata's stepbrothers, who of the three Vedas were well settled in finding their ways with the rituals and with their dulled minds did not understand how high he stood, stop the endeavor to teach their brother. (Vedabase)

 

Text 9-10

When he by these materialistic and [in fact] two-legged animals was addressed as being mad, dull, deaf and dumb, he used to reply in likewise terms. He did the things he by force was summoned to do. He used to eat whatever small or large quantity of palatable or tasteless food he obtained, by begging, by wages or what came of its own accord. He never lived to please his senses as he had forever stopped to live for the material cause. All by himself he had accomplished the transcendental blissful vision of someone in knowledge of the true Self who, with the dual causes of happiness and distress, summer and winter, wind and rain, did not identify with the body. Firm of limbs he, as strong as a bull, never covered himself. He did not bathe, was dirty from lying on the ground and never massaged his body. His loins were covered by a dirty cloth and he wore a sacred thread darkened of dirt. In his spiritual splendor he was like a hidden gem. He wandered around disrespected by ignorant folk who called him, a brahmin of birth, just a brahmin's friend ['brahma-bandu'].

When he was addressed as being mad, dull, deaf and dumb by the two-legged, animal-like materialists, he used to use likewise words in reply as well. He did the things that he by force was summoned to do. He used to eat whatever small or large quantity of palatable or tasteless food that he got by begging, by wages or that came on its own accord. He never lived to please his senses as he had forever stopped to live for the material cause. By himself he had accomplished the transcendental blissful vision as one in knowledge of the true self who with the dual causes of happiness and distress, summer and winter, wind and rain, did not identify himself with the body. Firm of limbs did he, strong like a bull, never cover his body. Not bathing he was dirty from lying on the ground and he never massaged his body. With his loins covered by dirty cloth and with a of dirt darkened sacred thread, was he like a hidden gem in his spiritual splendor. He wandered around disrespected with ignorant folk calling him, as a brahmin of birth, a mere friend of them ['brahma-bandu']. (Vedabase)

 

Text 11

Because he only looked for work in order to obtain in exchange food from others, even his stepbrothers engaged him in agricultural work in the fields - a job to which he had no idea of what should be leveled or left uneven or where he had to pile things up. Usually only eating broken rice, oil cakes, chaff, worm-eaten grains or burned rice that stuck to the pot, it was nevertheless all nectar to him.

As he only looked for work to get in exchange food from others, did even his stepbrothers engage him in agricultural work in the fields - a job in which he had no idea of what should be leveled or be uneven or where he had to pile things up. Usually only eating broken rice, oil cakes, chaff, worm-eaten grains, or burned rice that stuck to the pot, was it nevertheless all nectar to him. (Vedabase)

 

Text 12

Then, at a certain moment, some dacoit leader appeared on the scene who desired a son and was looking for an animalistic person whom he could offer to the goddess Bhadra Kâlî.

Following, after a certain period of time, there came some plundering leader of the working class who was looking for a human son no better than an animal he could use to engage in a sacrifice to the goddess Bhadra Kâlî. (Vedabase)

 

Text 13

The animal type he looked for, had escaped and his followers on their way to find him could, in the dead of night, not catch that animalistic man. As arranged by providence they stumbled upon the brahmin son from the line of Angirâ who from an elevated position was guarding the fields against deer, wild pigs and other creatures.

The animal-type he had, had by chance escaped and his followers on their way to find it could, in the midst of the night in the middle of the darkness, not catch the animalistic one. As arranged by providence they stumbled upon the brahmin son from the line of Angirâ, who from an elevated position was guarding the fields against deer, wild pigs and such. (Vedabase)

 

Text 14

Discovering that he had the right character, they next, with shining faces understanding that he could serve for their master's work, elated took him to the temple of the goddess, tightly bound in ropes.

Finding out he had the right character did they next, with bright and shining faces understanding that they could help in the completion of their master's work, take him to the temple of the goddess, bound tightly with ropes. (Vedabase)

 

Text 15

In order to prepare him as the man-animal for the sacrifice, the followers of the dacoit then, according to their own customs, bathed him, gave him new clothes, covered his body with ornaments, smeared him with sandalwood pulp and garlanded him. Vibrating songs, prayers, drums and bugles, they seated him before the goddess Kâlî, fully dressed up and properly fed, with incense, lamps, strings of flowers, parched grains, twigs and sprouts, fruits and other articles of worship.

Then did the followers of the dacoit, according their own customs bathe him, put him in new clothes, cover his body with ornaments, smear him with sandalwood pulp and garland him in making him, as the animal-like man, ready for the sacrifice. Vibrating songs, prayers, drums and bugles, they seated him before the goddess Kâlî, fully dressed up and properly fed, with incense, lamps, strings of flowers, parched grains, twigs and sprouts, fruits and other articles of worship. (Vedabase)
 
Text 16

The priest of that dacoit leader, ready to offer a flow of blood from the animalistic man to the deity of Bhadra Kâlî, next took a fearful razor sharp sword and consecrated it with the appropriate mantras.

Next did the priest of that dacoit leader, in preparation for offering a flow of blood from the animal-man to the deity of Bhadra Kâlî, take up a fearful razor-sharp sword, consecrating it with the appropriate mantras. (Vedabase)

 

Text 17

These contemptible types who, being of a passionate and ignorant nature, in their materialistic bewilderment were driven by minds full of imagination and thus, acting to their own notions, followed a wrong course, were in offense with the heroic association of the Supreme Lord, the brahmins. Proceeding with a lust for violence against others they acted most cruelly directly against an expansion of the Lord Himself, someone of a brahmin birth, a son of spiritual wisdom who had no enemies and who was a well-wisher to all. But at the very last moment the goddess Bhadra Kâlî, who saw what was about to happen in defiance of the law and against the will of the Lord, broke out of her statue with a burning physical appearance that was of an excessively bright, unbearable, spiritual effulgence.

Thus was by those contemptible types, who, of a passionate and ignorant nature, materialistically bewildered were driven by minds full of imagination, the heroic association of the Supreme Lord, the brahmins, disrespected, in following a wrong course having taken their own way. Proceeding with a lust for violence against others they acted cruelly directly against a born brahmin, a son of spiritual wisdom who had no enemies and was a well-wisher to all. At the last minute though indeed, did the goddess Bhadra Kâlî, seeing what was about to happen in defiance of the law and against the will of the Lord, break out of her statue with a burning physical appearance of an overly bright, unbearable, spiritual effulgence. (Vedabase)

 

Text 18

Full of indignation she totally lost herself in the force of her anger with raised eyebrows, crooked teeth, bloodshot eyes, a frightening laugh and an agitated fearful face, as if she wanted to destroy the entire universe. Released [from the idol] because of her great fury she, coming forth from the altar, severed with the same blade as they wanted to use [for the sacrifice], the heads from the bodies of all the sinful offenders and then, together with her associates, drank from the blood that oozed from the necks as a very hot intoxicating beverage. Overwhelmed by all that intoxicating drinking she with her associates next loudly sang and danced, making fun throwing the heads at each other like they were balls.

Infuriated in utter intolerance she displayed her features of raised eyebrows, crooked teeth, bloodshot eyes, an agitated fearful face as if she wanted to destroy the whole universe and a frightening laugh. Of the great anger released, severed she, coming forth from the altar, with the same blade as they wanted to use, the heads from the bodies of all the sinful offenders and drank she together with her associates, the blood oozing from the necks as a very hot intoxicating beverage. Overwhelmed by all the intoxicating drinking played she, with her following loudly singing and dancing, then ball, using the heads for a sport. (Vedabase)

 

Text 19

When one, relating to great souls, has crossed the line, as in this case, one will always, because of that wrong action, oneself have to undergo the result of that offense.

When one this way in envy indeed is in offense with the great, will one consequently for oneself get this as a result. (Vedabase)

 

Text 20

Oh, Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed, this is not such a great miracle. They who without animosity are of goodness to all, are by the Supreme Lord of the invincible Time who carries the best of all weapons [the Sudars'ana disc], personally fully liberated from the very strong and tight knot in the heart [that is the consequence] of a false physical concept of life. Even when threatened by decapitation [or by other attacks on their lives], those liberated souls and devotees, who full of surrender are protected at His lotus feet, are never upset by these kinds of emotional conditions, they have nothing to fear.'

Oh, Vishnudatta ['protected by Vishnu'; Parîkchit], this is not a great wonder to the ones not perplexed who, of no enmity and of goodness to all, by the Supreme Lord of the invincible time who carries the best of all weapons [the Sudars'ana disc], directly are fully liberated from the very strong and tight knot in the heart of a false bodily concept of life. Even though threatened by decapitation, have those liberated souls and devotees who are of full surrender and who are protected at His lotus feet, nothing to fear and are they never upset by these kinds of moods of the Divinity. (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 picture is of a tantric form of the Hindu goddess Kâlî,
Folio from a Book of Iconography, 17th century. Nepal, Himalayas. Source: courtesy LACMA.
Production:
Filognostic Association of The Order of Time


  

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations