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2024-03-28, 11:26 PM |
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Chapter
12: The
Conversation Between Mahârâja Rahûgana and Jada
Bharata
(1) Rahûgana said: 'My respectful obeisances unto you who
emanated from the embodiment of the Original Cause [Rishabhadeva, see 5.4], unto you who in his self-realization
despises all strife and quarrel, unto you who as a forsaker of the
world in the form of a brahmin friend has concealed his realization of
the eternal truth. (2) You are like the medicine for a by fever
distressed patient, you are like the cool water for someone scorched by
the sun and for someone like me, whose vision in this gross body has
been poisoned by the serpent of pride, you are the miracle
potion of the gods. (3) Now, please explain to me burning with curiosity,
again [in
simple words], so that I may clearly understand, your concise speech
concerning the yoga of self-realization. Personal matters not clear to
me I will submit to you later. (4)
You said oh
Master of Yoga, that that what clearly can be distinguished as a result
of one's actions [the 'fatigue', see 5.10: 21] is based upon someone's
behavior and not fit for an inquiry into the ultimate reality [5.11: 1]. With that explanation your goodness has
bewildered my mind.'
(5-6) The
brahmin said:
'Moving around on the earth with that what is a transformation of that
earth, you oh King also endowed with such an earthly body, recognize an
earthly person in me. Why would your grace, with these [carrier's] feet
and above them these ankles, calves, knees, thighs, waist, neck,
shoulders and upon those shoulders the wooden palanquin upon which the
one sits who thus is known as the King of Sauvîra, have to impose in this haughty manner your will with 'I, the King of Sindhu' and
thus have to be a captive of false pride? (7) The way you control these
poor, helpless people by mercilessly restraining them with violence and
[on top of that even] boast 'I am your protector', you with your
impudence cut a sorry figure in the society of the old and wise! (8) Because
we
as
moving
or
unmoving
life
forms
consist
of
earth, we are also familiar with the
everlasting appearance and disappearance [of our earthly forms]. We
only differ in name from each other when we speak of factual behavior.
Let's consider how things really are to be inferred. (9) Seen from that
perspective, that what exists is
by the words we use for the
earthly affair [of e.g. racial
and national distinctions] not
truthfully
described. What one in one's mind
imagines of the peculiar
characteristics, the aggregation and the dissolution again in the
constituent atomic particles [of returning to 'dust'] covers but a lesser intelligence of existence [see B.G. 13: 23]. (10) Thus
is being meager, fat, tiny or big, existing as an individual entity,
inanimate matter or whatever natural phenomenon else that might be of
concern, all impermanence in the name of a certain place, time and
activity, an impermanence which you should understand to be [inherent
to] the operation of nature's duality. (11) The higher knowing, the
intelligence in its pure existence that constitutes the ultimate goal,
is the Oneness without an inside or an outside, the Absolute Truth of
the Supreme [Brahman], the inner peace [of the meditator] that in a
higher [personal] sense is known as Bhagavân, the Supreme Lord
[of all opulence], who by the scholars is called Vâsudeva [the
Soul of God within, Vishnu, or Lord Krishna as the son of Vasudeva].
(12) Dear King Rahûgana, this cannot be realized by
[just]
doing penance, by deity worship or by
putting an end to one's material activities, nor by one's household
life, by celibacy and study or by keeping oneself to austerities in
relation to water, fire or the sun [alone], this is not revealed unless
one smears the dust of the lotus feet of the great all over one's body! (13) There
where one discusses the qualities of the One praised in the scriptures,
worldly concerns find their end. When one day after day seriously
listens to the ones whose purpose it is to find liberation [in
devotional service], one's meditation will be turned purely to Vâsudeva. (14)
In a previous birth I was
known as a king named Bharata who found liberation through personal
insight and association in worship of the Supreme Lord. Thus always
engaged, I [nevertheless] became a deer [in my next life] because
I, intimately associated with one, had neglected my duties. (15) Despite of
being a deer oh great hero, the memory of my activities of worship unto
Krishna [the Lord as the One known by His dark skin] didn't leave me.
For that reason I, out of fear moving about unseen,
[now] keep myself far from associating with ordinary folk. (16) Therefore,
when
a
human
being
with the help
of the sword of knowledge has
cut with worldly association he even in this world can break away
completely from the bewildered state. By both listening to
and talking about the stories of the activities of the Lord the lost
consciousness is regained and the ultimate goal of the way [back to
Godhead] is attained.'
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