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2024-04-23, 7:32 PM |
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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 he was traveling on the bank of the river
Ikshumatî needed another palanquin carrier and had sent out the
leader of his carriers to look for a suitable person. 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 who
deemed him capable of carrying the load. Even though he wasn't fit for
the job, the great soul carried the palanquin, being forced to it. (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?'
(3) They, hearing their master
speak reproachful, 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't 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, in spite of
his political experience, because of his kshatriya nature
slightly gave in to the violence of anger. Unto him of whom the
spiritual effulgence 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 aren't 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' with him who carried on in silence
the palanquin as before. As someone on the spiritual platform he was of such a
particular disposition concerning the physical matters
of having a from ignorance resulting, final 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
getting
very angry said: 'Fool! What nonsense 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 will teach you a lesson so that you'll know what your
position is out here!'
(8) Despite
of
the
load
of
nonsense
from
the
side
of
him
who
angrily
out of passion
and ignorance rebuking 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 a person of self-realization who is present within the
body. (10) To be
strong
and stout, skinny or weak, to be in physical or mental pain, to be
hungry,
thirsty, afraid, quarrelsome, desirous, old aged, sleepy or sensually
motivated, to be angry, false, illusioned or of lamentation are
with this body things belonging 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 applies to you as well, for] everything
has a beginning and an end. But,
oh respected one, when one has an eye for what is unchangeable within
the things of
transformation - 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, apart from 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 enjoyed
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, he, the ruler of Sindhu and Sauvîra,
factually was also
of a great faith concerning the matters of control in
relation to the Absolute Truth. Thus being qualified hearing what the
brahmin said about that which 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 as
the
king should be respected he said:
(16) 'Who
are you among the twice-born ones, 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 someone of pure goodness,
here
for our benefit or maybe not? (17) I
don't 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
therefore,
as
someone
who
fully
detached
conceals
the
power
of
wisdom
like a dullard, as someone who
completely
indifferent
is wandering
around, please speak to
us, because none of us oh saint, is able to fathom to any degree
the meaningful yogic words you uttered. (19)
I was
just on my way to ask the direct incarnation of the Lord of spiritual
knowledge [Kapiladeva], the
master of yoga and best preceptor of the saintly scholars concerning
the reality
of the soul, what in this world would be the best engagement, 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 who misses the
intelligence know about the final destination of the masters of yoga? (21)
Seeing that one - like you moving as a carrier - gets
tired when one physcally is engaged in a certain way, I suppose [with
my reproaches] that also the desired line of conduct [as a material
phenomenon] originates from something, the same way as the imagination
of water or something else is brought about by its absence [when one is
in need]. (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. Even so there is for
the person - who [like a grain of rice] has to comply with the [heat of
the] material world - the
bondage to the sensual experience of material existence. (23)
The governor who as a human
ruler over the citizens wishes
his subjects all the
best should be a servant who doesn't grind the flower that is already
ground
[pointlessly imposing his will upon the lesser ones], but rather - by
fulfilling his occupational duties
- worship the Infallible One for whom
performing one is released from all kinds of sin. (24) Be
therefore from the truthfulness
and goodness of your repentant self, so good to show me, this
maddened and proud god of man, kindly your causeless mercy as a friend
of all people in distress, so
that I can 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 as someone far removed from the bodily
concept
of life not put of balance at all, but even when being as powerful as
Lord S'iva [S'ûlapâni] a person like me will with my
practice of being haughty with the great for certain soon be
destroyed.'
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