Sri Bhagavatam - Canto 5(Skandah 5) Chapters 10 to 13

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 5

Chapter 10: Jada Bharata meets Mahârâja Rahûgana

(The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa)

 

In this chapter Bharata Mahārāja, now Jaḍa Bharata, was successfully accepted by King Rahūgaṇa, ruler of the states known as Sindhu and Sauvīra. The King forced Jaḍa Bharata to carry his palanquin and chastised him because he did not carry it properly. A carrier of King Rahūgaṇa's palanquin was needed, and to fulfill this need the chief carriers found Jaḍa Bharata as the most likely person to do the work. He was therefore forced to carry the palanquin. Jaḍa Bharata, however, did not protest this proud order, but humbly accepted the job and carried the palanquin. While carrying it, however, he was very careful to see that he did not step on an ant, and whenever he saw one, he would stop until the ant had passed. Because of this, he could not keep pace with the other carriers. The King within the palanquin became very disturbed and chastised Jaḍa Bharata with filthy language, but Jaḍa Bharata, being completely freed from the bodily conception, did not protest; he proceeded carrying the palanquin. When he continued as before, the King threatened him with punishment, and being threatened by the King, Jaḍa Bharata began to talk. He protested against the filthy language used by the King when the King chastised him, and the King, hearing the instructions of Jaḍa Bharata, was awakened to his real knowledge. When he came to his consciousness, he understood that he had offended a great, learned and saintly person. At that time he very humbly and respectfully prayed to Jaḍa Bharata. He now wanted to understand the deep meaning of the philosophical words used by Jaḍa Bharata, and with great sincerity, he begged his pardon. He admitted that if one offends the lotus feet of a pure devotee, he is certainly punished by the trident of Lord Śiva.

5.10.1

śrī-śuka uvāca

atha sindhu-sauvīra-pate rahūgaṇasya vrajata ikṣumatyās taṭe tat-kula-patinā śibikā-vāha-puruṣānveṣaṇa-samaye daivenopasāditaḥ sa dvija-vara upalabdha eṣa pīvā yuvā saṁhananāṅgo go-kharavad dhuraṁ voḍhum alam iti pūrva-viṣṭi-gṛhītaiḥ saha gṛhītaḥ prasabham atad-arha uvāha śibikāṁ sa mahānubhāvaḥ.

(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.

5.10.2

yadā hi dvija-varasyeṣu-mātrāvalokānugater na samāhitā puruṣa-gatis tadā viṣama-gatāṁ sva-śibikāṁ rahūgaṇa upadhārya puruṣān adhivahata āha he voḍhāraḥ sādhv atikramata kim iti viṣamam uhyate yānam iti.

 (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?'

5.10.3

atha ta īśvara-vacaḥ sopālambham upākarṇyopāya-turīyāc chaṅkita-manasas taṁ vijñāpayāṁ babhūvuḥ.

(3) They, hearing their master speak reproachful, told him apprehensively that it was due to the fourth carrier:

5.10.4

na vayaṁ nara-deva pramattā bhavan-niyamānupathāḥ sādhv eva vahāmaḥ. ayam adhunaiva niyukto 'pi na drutaṁ vrajati nānena saha voḍhum u ha vayaṁ pārayāma iti.

 (4) 'Oh it is not so o 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!'

5.10.5

sāṁsargiko doṣa eva nūnam ekasyāpi sarveṣāṁ sāṁsargikāṇāṁ bhavitum arhatīti niścitya niśamya kṛpaṇa-vaco rājā rahūgaṇa upāsita-vṛddho 'pi nisargeṇa balāt kṛta īṣad-utthita-manyur avispaṣṭa-brahma-tejasaṁ jāta-vedasam iva rajasāvṛta-matir āha.

(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:

5.10.6

aho kaṣṭaṁ bhrātar vyaktam uru-pariśrānto dīrgham adhvānam eka eva ūhivān suciraṁ nāti-pīvā na saṁhananāṅgo jarasā copadruto bhavān sakhe no evāpara ete saṅghaṭṭina iti bahu-vipralabdho 'py avidyayā racita-dravya-guṇa-karmāśaya-sva-carama-kalevare 'vastuni saṁsthāna-viśeṣe 'haṁ mamety anadhyāropita-mithyā-pratyayo brahma-bhūtas tūṣṇīṁ śibikāṁ pūrvavad uvāha.

(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.

5.10.7

atha punaḥ sva-śibikāyāṁ viṣama-gatāyāṁ prakupita uvāca rahūgaṇaḥ kim idam are tvaṁ jīvan-mṛto māṁ kadarthī-kṛtya bhartṛ-śāsanam aticarasi pramattasya ca te karomi cikitsṁ daṇḍa-pāṇir iva janatāyā yathā prakṛtiṁ svāṁ bhajiṣyasa iti.

 (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!'

5.10.8

evaṁ bahv abaddham api bhāṣamāṇaṁ nara-devābhimānaṁ rajasā tamasānuviddhena madena tiraskṛtāśeṣa-bhagavat-priya-niketaṁ paṇḍita-māninaṁ sa bhagavān brāhmaṇo brahma-bhūta-sarva-bhūta-suhṛd-ātmā yogeśvara-caryāyāṁ nāti-vyutpanna-matiṁ smayamāna iva vigata-smaya idam āha.

(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.

5.10.9

brāhmaṇa uvāca
tvayoditaṁ vyaktam avipralabdhaṁ
bhartuḥ sa me syād yadi vīra bhāraḥ
gantur yadi syād adhigamyam adhvā
pīveti rāśau na vidāṁ pravādaḥ

(9) The brahmin said: 'What you so clearly stated o 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.

5.10.10

sthaulyaṁ kārśyaṁ vyādhaya ādhayaś ca
kṣut tṛḍ bhayaṁ kalir icchā jarā ca
nidrā ratir manyur ahaṁ madaḥ śuco
dehena jātasya hi me na santi

 (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].

5.10.11

jīvan-mṛtatvaṁ niyamena rājan
ādyantavad yad vikṛtasya dṛṣṭam
sva-svāmya-bhāvo dhruva īḍya yatra
tarhy ucyate 'sau vidhikṛtya-yogaḥ

(11) To be a living soul bound to death [to be a 'living corpse'] is something settled by nature o King, [it applies to you as well, for] everything has a beginning and an end. But, o 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.

5.10.12

viśeṣa-buddher vivaraṁ manāk ca
paśyāma yan na vyavahārato 'nyat
ka īśvaras tatra kim īśitavyaṁ
tathāpi rājan karavāma kiṁ te

(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, o King [with you as my 'master'] what can I do for you?

5.10.13

unmatta-matta-jaḍavat sva-saṁsthāṁ
gatasya me vīra cikitsitena
arthaḥ kiyān bhavatā śikṣitena
stabdha-pramattasya ca piṣṭapeṣaḥ

(13) From my state of self-realization o 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!'

5.10.14

śrī-śuka uvāca

etāvad anuvāda-paribhāṣayā pratyudīrya muni-vara upaśama-śīla uparatānātmya-nimitta upabhogena karmārabdhaṁ vyapanayan rāja-yānam api tathovāha.

(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.

5.10.15

sa cāpi pāṇḍaveya sindhu-sauvīra-patis tattva-jijñāsāyāṁ samyak-śraddhayādhikṛtādhikāras tad dhṛdaya-granthi-mocanaṁ dvija-vaca āśrutya bahu-yoga-grantha-sammataṁ tvarayāvaruhya śirasā pāda-mūlam upasṛtaḥ kṣamāpayan vigata-nṛpa-deva-smaya uvāca.

(15) O 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:

5.10.16

kas tvaṁ nigūḍhaś carasi dvijānāṁ
bibharṣi sūtraṁ katamo 'vadhūtaḥ
kasyāsi kutratya ihāpi kasmāt
kṣemāya naś ced asi nota śuklaḥ

(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?

5.10.17

nāhaṁ viśaṅke sura-rāja-vajrān
na tryakṣa-śūlān na yamasya daṇḍāt
nāgny-arka-somānila-vittapāstrāc
chaṅke bhṛśaṁ brahma-kulāvamānāt

(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.

5.10.18

tad brūhy asaṅgo jaḍavan nigūḍha-
vijñāna-vīryo vicarasy apāraḥ
vacāṁsi yoga-grathitāni sādho
na naḥ kṣamante manasāpi bhettum

 (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 o saint, is able to fathom to any degree the  meaningful yogic words you uttered.

5.10.19

ahaṁ ca yogeśvaram ātma-tattva-
vidāṁ munīnāṁ paramaṁ guruṁ vai
praṣṭuṁ pravṛttaḥ kim ihāraṇaṁ tat
sākṣād dhariṁ jñāna-kalāvatīrṇam

 (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].

5.10.20

sa vai bhavāḹ loka-nirīkṣaṇārtham
avyakta-liṅgo vicaraty api svit
yogeśvarāṇāṁ gatim andha-buddhiḥ
kathaṁ vicakṣīta gṛhānubandhaḥ

(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?

5.10.21

dṛṣṭaḥ śramaḥ karmata ātmano vai
bhartur gantur bhavataś cānumanye
yathāsatodānayanādy-abhāvāt
samūla iṣṭo vyavahāra-mārgaḥ

(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].

5.10.22

sthāly-agni-tāpāt payaso 'bhitāpas
tat-tāpatas taṇḍula-garbha-randhiḥ
dehendriyāsvāśaya-sannikarṣāt
tat-saṁsṛtiḥ puruṣasyānurodhāt

  (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.

5.10.23

śāstābhigoptā nṛpatiḥ prajānāṁ
yaḥ kiṅkaro vai na pinaṣṭi piṣṭam
sva-dharmam ārādhanam acyutasya
yad īhamāno vijahāty aghaugham

(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.

5.10.24

tan me bhavān nara-devābhimāna-
madena tucchīkṛta-sattamasya
kṛṣīṣṭa maitrī-dṛśam ārta-bandho
yathā tare sad-avadhyānam aṁhaḥ

 (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.

5.10.25

na vikriyā viśva-suhṛt-sakhasya
sāmyena vītābhimates tavāpi
mahad-vimānāt sva-kṛtād dhi mādṛṅ
naṅkṣyaty adūrād api śūlapāṇiḥ

(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.'

Canto 5

Chapter 11: Jada Bharata Instructs King Rahûgana

In this chapter the brāhmaṇa Jaḍa Bharata instructs Mahārāja Rahūgaṇa in detail. He tells the King: "You are not very experienced, yet you pose yourself as a learned person because you are very proud of your knowledge. Actually a person who is on the transcendental platform does not care for social behavior that sacrifices spiritual advancement. Social behavior comes within the jurisdiction of karma-kāṇḍa, material benefit. No one can spiritually advance by such activities. The conditioned soul is always overpowered by the modes of material nature, and consequently he is simply concerned with material benefits and auspicious and inauspicious material things. In other words, the mind, which is the leader of the senses, is absorbed in material activities life after life. Thus he continuously gets different types of bodies and suffers miserable material conditions. On the basis of mental concoction, social behavior has been formulated. If one's mind is absorbed in these activities, he certainly remains conditioned within the material world. According to different opinions, there are eleven or twelve mental activities, which can be transformed into hundreds and thousands. A person who is not Kṛṣṇa conscious is subjected to all these mental concoctions and is thus governed by the material energy. The living entity who is free from mental concoctions attains the platform of pure spirit soul, devoid of material contamination. There are two types of living entities-jīvātmā and Paramātmā, the individual soul and the Supreme Soul. That Supreme Soul in His ultimate realization is Lord Vāsudeva, Kṛṣṇa. He enters into everyone's heart and controls the living entity in his different activities. He is therefore the supreme shelter of all living entities. One can understand the Supreme Soul and one's position in relationship with Him when one is completely freed from the unwanted association of ordinary men. In this way one can become fit to cross the ocean of nescience. The cause of conditional Life is attachment to the external energy. One has to conquer these mental concoctions: unless one does so, he will never be freed from material anxieties. Although mental concoctions have no value, their influence is still very formidable. No one should neglect to control the mind. If one does, the mind becomes so powerful that one immediately forgets his real position. Forgetting that he is an eternal servant of Kṛṣṇa and that service to Kṛṣṇa is his only business, one is doomed by material nature to serve the objects of the senses. One should kill mental concoctions by the sword of service to the Supreme Personality of Godhead and His devotee

5.11.1

brāhmaṇa uvāca
akovidaḥ kovida-vāda-vādān
vadasy atho nāti-vidāṁ variṣṭhaḥ
na sūrayo hi vyavahāram enaṁ
tattvāvamarśena sahāmananti

(1) The brahmin [Jada Bharata] said: 'Lacking in experience using the terms of the experienced ones, doesn't make you better than the ones with experience! These matters of mundane and social behavior are not discussed by the intelligent ones along with reflections upon the Absolute Truth.

5.11.2

tathaiva rājann uru-gārhamedha-
vitāna-vidyoru-vijṛmbhiteṣu
na veda-vādeṣu hi tattva-vādaḥ
prāyeṇa śuddho nu cakāsti sādhuḥ

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

5.11.3

na tasya tattva-grahaṇāya sākṣād
varīyasīr api vācaḥ samāsan
svapne niruktyā gṛhamedhi-saukhyaṁ
na yasya heyānumitaṁ svayaṁ syāt

(3) Despite of being [materialistically/moralistically] sufficiently versed in the words, the very exalted vision of the real purpose of the Veda is not directly theirs, for the happiness of a worldly life compares to a dream of which one personally [only] later on realizes that it is to be abandoned.

5.11.4

yāvan mano rajasā pūruṣasya
sattvena vā tamasā vānuruddham
cetobhir ākūtibhir ātanoti
niraṅkuśaṁ kuśalaṁ cetaraṁ vā

(4) As long as someone's mind is under the control of the mode of passion, goodness or ignorance, actions - auspicious or otherwise - are by the [impelling] power of the senses of action and perception automatically the result, just like it is with an independently roaming elephant.

5.11.5

sa vāsanātmā viṣayoparakto
guṇa-pravāho vikṛtaḥ ṣoḍaśātmā
bibhrat pṛthaṅ-nāmabhi rūpa-bhedam
antar-bahiṣṭvaṁ ca purais tanoti

(5) That mind endowed with so many desires [vâsanâs] is, being driven by the modes of nature, attached to material happiness. As the chief of the sixteen elements typical for a material existence [the material, the active and the perceptual ones plus the mind] the mind cut loose wanders around with many names manifesting itself in different physical appearances of a higher or lower quality [compare B.G. 3: 27].

5.11.6

duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ
kālopapannaṁ phalam āvyanakti
āliṅgya māyā-racitāntarātmā
sva-dehinaṁ saṁsṛti-cakra-kūṭaḥ

(6)  Brought forth by the illusory of matter which envelops the original living being, the mind creates for itself the vicious circle [the false order] of material actions and reactions [karma] so that in the course of time the happiness, the unhappiness and the other very severe result is obtained that differs from these two [viz. immoderation].

5.11.7

tāvān ayaṁ vyavahāraḥ sadāviḥ
kṣetrajña-sākṣyo bhavati sthūla-sūkṣmaḥ
tasmān mano liṅgam ado vadanti
guṇāguṇatvasya parāvarasya

(7) As long as that mind exists the outer characteristics - of e.g. being fat or slim - always manifest themselves that attest to [the quality] of the knower of the field [the individual soul]. For that reason the learned ones speak of the mind as the cause of the in higher or lower conditions of life being entangled in the gunas, the modes of material nature, or their counterpart.

5.11.8

guṇānuraktaṁ vyasanāya jantoḥ
kṣemāya nairguṇyam atho manaḥ syāt
yathā pradīpo ghṛta-vartim aśnan
śikhāḥ sadhūmā bhajati hy anyadā svam
padaṁ tathā guṇa-karmānubaddhaṁ
vṛttīr manaḥ śrayate 'nyatra tattvam

 (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 [bright] in its true position [of being directed at the soul].

5.11.9

ekādaśāsan manaso hi vṛttaya
ākūtayaḥ pañca dhiyo 'bhimānaḥ
mātrāṇi karmāṇi puraṁ ca tāsāṁ
vadanti haikādaśa vīra bhūmīḥ

(9) There are the eleven engagements of the mind with the five senses of action, the five senses of knowing and the self-conceit. The learned, o hero, speak of the fields of action of those eleven practices as being the different duties, the different sense objects and the  different places [one's private place, public places, one's workplace and one's preferred association or club, see B.G. 13: 5-7].

5.11.10

gandhākṛti-sparśa-rasa-śravāṁsi
visarga-raty-arty-abhijalpa-śilpāḥ
ekādaśaṁ svīkaraṇaṁ mameti
śayyām ahaṁ dvādaśam eka āhuḥ

(10) 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'  [or ego-awareness] to this body of which some have said that it is the twelfth element.

5.11.11

dravya-svabhāvāśaya-karma-kālair
ekādaśāmī manaso vikārāḥ
sahasraśaḥ śataśaḥ koṭiśaś ca
kṣetrajñato na mitho na svataḥ syuḥ

(11) These eleven engagements of the mind are by the material elements, by nature itself, by culture, by the karma and by time modified into the many hundreds, thousands and millions [of considerations] that do not follow from one another nor from themselves, but [are caused by] the knower of the field.

5.11.12

kṣetrajña etā manaso vibhūtīr
jīvasya māyā-racitasya nityāḥ
āvirhitāḥ kvāpi tirohitāś ca
śuddho vicaṣṭe hy aviśuddha-kartuḥ

 (12) The pure knower of the field perceives all these different activities of the mind which, manifested [during waking hours] and then again not manifested [during sleep], occur in the abundance [the endless streaming] of the impure mind of the living being bound to karmic actions, a restlessness which since the earliest days is created by the [because of Time always changing] external energy.

5.11.13-14

kṣetrajña ātmā puruṣaḥ purāṇaḥ
sākṣāt svayaṁ jyotir ajaḥ pareśaḥ
nārāyaṇo bhagavān vāsudevaḥ
sva-māyayātmany avadhīyamānaḥ
yathānilaḥ sthāvara-jaṅgamānām
ātma-svarūpeṇa niviṣṭa īśet
evaṁ paro bhagavān vāsudevaḥ
kṣetrajña ātmedam anupraviṣṭaḥ

(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, just like the air present within the body, the one who 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 thus is of control as the Fortune One in the beyond. He is the one who is the shelter and knower of everyone in every field. He is the vitality itself that appeared in this material world [see also B.G. 9: 10 & 15: 15].

5.11.15

na yāvad etāṁ tanu-bhṛn narendra
vidhūya māyāṁ vayunodayena
vimukta-saṅgo jita-ṣaṭ-sapatno
vedātma-tattvaṁ bhramatīha tāvat

(15) As long as the embodied one o King, is not free from this influence of the material world by in freedom from attachments establishing the spiritual rule and conquering the six enemies [the mind and the senses of perception], he will have to wander around in this material world.

5.11.16

na yāvad etan mana ātma-liṅgaṁ
saṁsāra-tāpāvapanaṁ janasya
yac choka-mohāmaya-rāga-lobha-
vairānubandhaṁ mamatāṁ vidhatte

(16) For as long as one has this mind which, as the symptom of the soul its fixedness [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.

5.11.17

bhrātṛvyam enaṁ tad adabhra-vīryam
upekṣayādhyedhitam apramattaḥ
guror hareś caraṇopāsanāstro
jahi vyalīkaṁ svayam ātma-moṣam

 (17) This mind, that formidable enemy which grows by neglect, is very, very powerful. He who free from illusion applies the weapon of worshiping the lotus feet of the spiritual teacher and the Lord, conquers the falsehood of the personal interest that has covered the soul.'

 

Canto 5

Chapter 12: The Conversation Between Mahârâja Rahûgana and Jada Bharata

Because Mahārāja Rahūgaṇa was still doubtful about his enlightenment, he asked the brāhmaṇa Jaḍa Bharata to repeat his instructions and clarify ideas he could not understand. In this chapter, Mahārāja Rahūgaṇa offers his respectful obeisances to Jaḍa Bharata, who was concealing his real position. The King could understand by his speech how exalted and advanced he was in spiritual knowledge. He very much regretted his offense against him. Mahārāja Rahūgaṇa was bitten by the serpent of ignorance, but was cured by the nectarean words of Jaḍa Bharata. Later, because he was doubtful about the subjects discussed, he made further inquiries, one question after another. First he wanted to be released from the offense he had committed at the lotus feet of Jaḍa Bharata.

Mahārāja Rahūgaṇa was somewhat unhappy at not being able to grasp Jaḍa Bharata's instructions, which were full of meaning that could not be understood by a materialistic person. Therefore Jaḍa Bharata repeated his instructions more clearly. He said that on the surface of the globe all living entities, moving and unmoving, were but transformations of the earth in different ways. The King was very proud of his king's body, but that body was simply another transformation of the earth. Out of his false prestige, the King was misbehaving toward the palanquin carrier, as a master toward a servant, and he was actually very unkind to other living entities. Consequently King Rahūgaṇa was unfit to give protection to the citizens, and because he was ignorant, he was unfit to be counted among advanced philosophers. Everything in the material world is but a transformation of the earth, although things have different names according to their transformations. Actually the varieties are one and the same, and ultimately all these varieties are vanquished into atoms. Nothing is permanent in this material world. The variety of things and their distinctions are simply mental concoctions. The Absolute Truth is beyond illusion and is manifest in three features-impersonal Brahman, localized Paramātmā and the Supreme Personality of Godhead. Ultimate realization of the Absolute Truth is the Supreme Personality of Godhead, called Vāsudeva by His devotees. Unless one is blessed with the dust from the feet of a pure devotee on his head, one cannot possibly become a devotee of the Supreme Personality of Godhead.

Jaḍa Bharata also told about his own previous birth and informed the King that by the grace of the Lord he still remembered all the incidents of his past life. Due to the activities of his past life, Jaḍa Bharata was being very cautious and was therefore assuming the characteristics of a deaf and dumb man to avoid mingling with the material world. Association with the material modes of nature is very powerful. The bad association of materialistic men can be avoided only in the association of devotees. In the association of devotees, one is given an opportunity to render devotional service in nine different ways-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB

5.12.1

rahūgaṇa uvāca
namo namaḥ kāraṇa-vigrahāya
svarūpa-tucchīkṛta-vigrahāya
namo 'vadhūta dvija-bandhu-liṅga-
nigūḍha-nityānubhavāya tubhyam

(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.

5.12.2

jvarāmayārtasya yathāgadaṁ sat
nidāgha-dagdhasya yathā himāmbhaḥ
kudeha-mānāhi-vidaṣṭa-dṛṣṭeḥ
brahman vacas te 'mṛtam auṣadhaṁ me

(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.

5.12.3

tasmād bhavantaṁ mama saṁśayārthaṁ
prakṣyāmi paścād adhunā subodham
adhyātma-yoga-grathitaṁ tavoktam
ākhyāhi kautūhala-cetaso me

(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.

5.12.4

yad āha yogeśvara dṛśyamānaṁ
kriyā-phalaṁ sad-vyavahāra-mūlam
na hy añjasā tattva-vimarśanāya
bhavān amuṣmin bhramate mano me

(4) You said o 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.'

5.12.5-6

brāhmaṇa uvāca
ayaṁ jano nāma calan pṛthivyāṁ
yaḥ pārthivaḥ pārthiva kasya hetoḥ
tasyāpi cāṅghryor adhi gulpha-jaṅghā-
jānūru-madhyora-śirodharāṁsāḥ
aṁse 'dhi dārvī śibikā ca yasyāṁ
sauvīra-rājety apadeśa āste
yasmin bhavān rūḍha-nijābhimāno
rājāsmi sindhuṣv iti durmadāndhaḥ

(5-6) The brahmin said: 'Moving around on the earth with that what is a transformation of that earth, you o 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?

5.12.7

śocyān imāṁs tvam adhikaṣṭa-dīnān
viṣṭyā nigṛhṇan niranugraho 'si
janasya goptāsmi vikatthamāno
na śobhase vṛddha-sabhāsu dhṛṣṭaḥ

(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!

5.12.8

yadā kṣitāv eva carācarasya
vidāma niṣṭhāṁ prabhavaṁ ca nityam
tan nāmato 'nyad vyavahāra-mūlaṁ
nirūpyatāṁ sat-kriyayānumeyam

(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.

5.12.9

evaṁ niruktaṁ kṣiti-śabda-vṛttam
asan nidhānāt paramāṇavo ye
avidyayā manasā kalpitās te
yeṣāṁ samūhena kṛto viśeṣaḥ

 (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].

5.12.10

evaṁ kṛśaṁ sthūlam aṇur bṛhad yad
asac ca saj jīvam ajīvam anyat
dravya-svabhāvāśaya-kāla-karma-
nāmnājayāvehi kṛtaṁ dvitīyam

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
[Bs.

He is the cause of all causes, the ultimate cause. In this regard Śrīla Madhvācārya says: evaṁ sarvaṁ tathā prakṛtvayai kalpitaṁ viṣṇor anyat. evaṁ prakṛtyādhāraḥ svayam ananyādhāro viṣṇur eva ataḥ sarva-śabdāś ca tasminn eva. Actually the original cause is Lord Viṣṇu, but out of ignorance people think that matter is the cause of everything.

rājā goptāśrayo bhūmiḥ
śaraṇaṁ ceti laukikaḥ
vyavahāro na tat satyaṁ
tayor brahmāśrayo vibhuḥ

Things are contemplated on the ephemeral or external platform, but actually this is not the truth. The actual protector and shelter of everyone is Brahman, the Supreme, not the king.

goptrī ca tasya prakṛtis
tasyā viṣṇuḥ svayaṁ prabhuḥ
tava goptrī tu pṛthivī
na tvaṁ goptā kṣiteḥ smṛtaḥ

ataḥ sarvāśrayaiś caiva
goptā ca harir īśvaraḥ
sarva-śabdābhidheyaś ca
śabda-vṛtter hi kāraṇam
sarvāntaraḥ sarva-bahir
eka eva janārdanaḥ

The actual protectress is the material nature, but Viṣṇu is her Lord. He is the Lord of everything. Lord Janārdana is the director both externally and internally. He is the cause of the function of words and what is expressed in all sound.

śirasodhāratā yadvad
grīvāyās tadvad eva tu
āśrayatvaṁ ca goptṛtvam
anyeṣām upacārataḥ

Lord Viṣṇu is the resting place of the entire creation: brahmaṇo hi pratiṣṭhāham (Bg.

(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.

5.12.11

jñānaṁ viśuddhaṁ paramārtham ekam
anantaraṁ tv abahir brahma satyam
pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ
yad vāsudevaṁ kavayo vadanti

(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].

5.12.12

rahūgaṇaitat tapasā na yāti
na cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo-'bhiṣekam

(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!

5.12.13

yatrottamaśloka-guṇānuvādaḥ
prastūyate grāmya-kathā-vighātaḥ
niṣevyamāṇo 'nudinaṁ mumukṣor
matiṁ satīṁ yacchati vāsudeve

(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.

5.12.14

ahaṁ purā bharato nāma rājā
vimukta-dṛṣṭa-śruta-saṅga-bandhaḥ
ārādhanaṁ bhagavata īhamāno
mṛgo 'bhavaṁ mṛga-saṅgād dhatārthaḥ

 (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.

5.12.15

sā māṁ smṛtir mṛga-dehe 'pi vīra
kṛṣṇārcana-prabhavā no jahāti
atho ahaṁ jana-saṅgād asaṅgo
viśaṅkamāno 'vivṛtaś carāmi

(15) Despite of being a deer o 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.

5.12.16

tasmān naro 'saṅga-susaṅga-jāta-
jñānāsinehaiva vivṛkṇa-mohaḥ
hariṁ tad-īhā-kathana-śrutābhyāṁ
labdha-smṛtir yāty atipāram adhvanaḥ

 (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.' 

 Canto 5

Chapter 13: Further Talks between Mahârâja Rahûgana and Jada Bharata

The brāhmaṇa Jaḍa Bharata became very kind to King Rahūgaṇa, and to disassociate him from the material world, he spoke figuratively of the forest of the material world. He explained that this material world is like a great forest in which one becomes entangled due to association with material life. In this forest there are plunderers (the six senses) as well as carnivorous animals like jackals, wolves and lions (wife, children and other relatives) who are always anxious to suck the blood from the head of the family. The forest plunderers and the carnivorous blood-sucking animals combine to exploit the energy of a man within this material world. In this forest there is also a black hole, covered by grass, into which one may fall. Coming into the forest and being captivated by so many material attractions, one identifies himself with this material world, society, friendship, love and family. Having lost the path and not knowing where to go, being harassed by animals and birds, one is also victimized by many desires. Thus one works very hard within the forest and wanders here and there. He becomes captivated by temporary happiness and becomes aggrieved by so-called distress. Actually one simply suffers in the forest from so-called happiness and distress. Sometimes he is attacked by a snake (deep sleep), and due to the snakebite he loses consciousness and becomes puzzled and bewildered about discharging his duties. Sometimes he is attracted by women other than his wife, and thus be thinks he enjoys extramarital love with another woman. He is attacked by various diseases, by lamentation and by summer and winter. Thus one within the forest of the material world suffers the pains of material existence. Expecting to become happy, the living entity changes his position from one place to another, but actually a materialistic person within the material world is never happy. Being constantly engaged in materialistic activities, he is always disturbed. He forgets that one day he has to die. Although he suffers severely, being illusioned by the material energy, he still hankers after material happiness. In this way he completely forgets his relationship with the Supreme Personality of Godhead.

By hearing this from Jaḍa Bharata, Mahārāja Rahūgaṇa revived his Kṛṣṇa consciousness and thus benefited from Jaḍa Bharata's association. He could understand that his illusion was over, and he begged pardon from Jaḍa Bharata for his misbehavior. All this was told to Mahārāja Parīkṣit by Śukadeva Gosvāmī.

5.13.1

brāhmaṇa uvāca
duratyaye 'dhvany ajayā niveśito
rajas-tamaḥ-sattva-vibhakta-karmadṛk
sa eṣa sārtho 'rtha-paraḥ paribhraman
bhavāṭavīṁ yāti na śarma vindati

Word for word: 

(1) The brahmin said: 'With a karmic [profit-minded] vision being divided [acting differently] in passion, goodness and ignorance, the conditioned soul, having turned to the difficult and dead-end path of material life, wanders around in that forest which he entered with the purpose of gaining a higher position and cannot find [lasting] happiness [that way].

5.13.2

yasyām ime ṣaṇ nara-deva dasyavaḥ
sārthaṁ vilumpanti kunāyakaṁ balāt
gomāyavo yatra haranti sārthikaṁ
pramattam āviśya yathoraṇaṁ vṛkāḥ

(2) He who following the wrong lead chases dreams o god of men, is in that place plundered by the six brigands.  As foxes they enter and take away the maddened social climber, just as tigers seizing lambs.

5.13.3

prabhūta-vīrut-tṛṇa-gulma-gahvare
kaṭhora-daṁśair maśakair upadrutaḥ
kvacit tu gandharva-puraṁ prapaśyati
kvacit kvacic cāśu-rayolmuka-graham

 (3) In the bowers full of creepers, grasses and thickets where he sometimes imagines to have landed among the Gandharvas and then again in no time gets possessed, he is cruelly disturbed by biting mosquitos.

5.13.4

nivāsa-toya-draviṇātma-buddhis
tatas tato dhāvati bho aṭavyām
kvacic ca vātyotthita-pāṁsu-dhūmrā
diśo na jānāti rajas-valākṣaḥ

(4) On that worldly path moving hither and thither to call some place, water and wealth his own o King, he having lost his direction at times is blinded because of the smoky dust raised by a whirlwind.

5.13.5

adṛśya-jhillī-svana-karṇa-śūla
ulūka-vāgbhir vyathitāntarātmā
apuṇya-vṛkṣān śrayate kṣudhārdito
marīci-toyāny abhidhāvati kvacit

(5) Disturbed by the noises of invisible crickets in his ear, upset in his mind and heart by the vibrations of owls, and suffering from hunger taking shelter of fruitless trees, he at times runs after the waters of a mirage.

5.13.6

kvacid vitoyāḥ sarito 'bhiyāti
parasparaṁ cālaṣate nirandhaḥ
āsādya dāvaṁ kvacid agni-tapto
nirvidyate kva ca yakṣair hṛtāsuḥ

(6) One time going for rivers that ran dry and asking food from others who themselves ran out of stock, he some other time despairs about the forest fire of his material existence and the wealth that was seized by the rogues.

5.13.7

śūrair hṛta-svaḥ kva ca nirviṇṇa-cetāḥ
śocan vimuhyann upayāti kaśmalam
kvacic ca gandharva-puraṁ praviṣṭaḥ
pramodate nirvṛtavan muhūrtam

(7) Sometimes finding himself taxed by his ruling superiors [the 'demi-gods'], he experiences grief in his heart and looses his mind getting bewildered in his complaints, and then again he for a moment enjoys having entered a heavenly kingdom [on earth] as if he would have found true happiness. 

5.13.8

calan kvacit kaṇṭaka-śarkarāṅghrir
nagārurukṣur vimanā ivāste
pade pade 'bhyantara-vahninārditaḥ
kauṭumbikaḥ krudhyati vai janāya

(8) Sometimes wandering around his feet are hurt by thorns and small stones when he wants to climb the hills which depresses him at each step; and sometimes he as a family man is dispirited with a hungry stomach, and gets angry with his own family members.

5.13.9

kvacin nigīrṇo 'jagarāhinā jano
nāvaiti kiñcid vipine 'paviddhaḥ
daṣṭaḥ sma śete kva ca danda-śūkair
andho 'ndha-kūpe patitas tamisre

(9) At times left to his own devices in the forest the conditioned soul is swallowed by the python and doesn't understand a thing; attacked by poisonous snakes  and bitten, he sometimes fallen into an unseen well then lies down blind in utter darkness.

5.13.10

karhi sma cit kṣudra-rasān vicinvaṁs
tan-makṣikābhir vyathito vimānaḥ
tatrāti-kṛcchrāt pratilabdhamāno
balād vilumpanty atha taṁ tato 'nye

 (10) Then again searching for something tasty he is disappointed by the disquieted beehive in question; or at the very moment he with great difficulty does his best to have his way, his object of desire next is harshly stolen away by a competitor.

5.13.11

kvacic ca śītātapa-vāta-varṣa-
pratikriyāṁ kartum anīśa āste
kvacin mitho vipaṇan yac ca kiñcid
vidveṣam ṛcchaty uta vitta-śāṭhyāt

 (11) Sometimes also not able to fight the cold, the heat, the wind or the rains, he feels helpless and miserable; and then again with others trying to do a little business, he lands - as is commonly known - in the mutual enmity of cheating for the profit.

5.13.12

kvacit kvacit kṣīṇa-dhanas tu tasmin
śayyāsana-sthāna-vihāra-hīnaḥ
yācan parād apratilabdha-kāmaḥ
pārakya-dṛṣṭir labhate 'vamānam

 (12) Now and then in that forest being destitute he has to do without bedding, a place to sit, a house and family comforts and next begs from others. Not getting what he needs he desires the possessions of others and resorts to disgraceful actions.

5.13.13

anyonya-vitta-vyatiṣaṅga-vṛddha-
vairānubandho vivahan mithaś ca
adhvany amuṣminn uru-kṛcchra-vitta-
bādhopasargair viharan vipannaḥ

(13) When he tries to progress materially by getting married a greatly troublesome life is the result in which enmity grows as a consequence of the financial entanglement with each other. He on the path of material existence is then completely ruined by misfortune and a lack of funds. 

5.13.14

tāṁs tān vipannān sa hi tatra tatra
vihāya jātaṁ parigṛhya sārthaḥ
āvartate 'dyāpi na kaścid atra
vīrādhvanaḥ pāram upaiti yogam

(14) Thus failing [in his self-realization] he then under those circumstances has to let go of all the children he fathered. Even until now no one following this material path, who having married for his own interest wanders around in this forest o hero, has succeeded in reaching the ultimate goal of [devotional service and beatitude in] yoga.

5.13.15

manasvino nirjita-dig-gajendrā
mameti sarve bhuvi baddha-vairāḥ
mṛdhe śayīran na tu tad vrajanti
yan nyasta-daṇḍo gata-vairo 'bhiyāti

(15) They who without giving it much thought managed to conquer the greatest heroes around [the 'elephants'], are in this world thus caught by the concept of 'mine' and all [ultimately] lay down their lives in battle with the enmity they created. They do not reach the reality of the staff of renunciation [the voluntary penance, sannyâsa] which, free from enmity, does lead to the perfection.

5.13.16

prasajjati kvāpi latā-bhujāśrayas
tad-āśrayāvyakta-pada-dvija-spṛhaḥ
kvacit kadācid dhari-cakratas trasan
sakhyaṁ vidhatte baka-kaṅka-gṛdhraiḥ

 (16) Clinging to the shelter of the arms of the wife, the creeper, one sometimes sings a strange song in the desire to hear the song of another birdof that shelter; and once one hears the roar of the lion  one seeks friendship with the cranes, the herons and the vultures.

5.13.17

tair vañcito haṁsa-kulaṁ samāviśann
arocayan śīlam upaiti vānarān
taj-jāti-rāsena sunirvṛtendriyaḥ
parasparodvīkṣaṇa-vismṛtāvadhiḥ

 (17) Cheated by them one next contacts the swans but dissatisfied with their conduct one approaches the monkeys in the association of which one satisfied in one's sensuality stares one another in the face unaware of one's impending death.

5.13.18

drumeṣu raṁsyan suta-dāra-vatsalo
vyavāya-dīno vivaśaḥ sva-bandhane
kvacit pramādād giri-kandare patan
vallīṁ gṛhītvā gaja-bhīta āsthitaḥ

 (18) Enjoying in one's  tree one, attached to wife and children and poor of heart, is unable to let go being bound to the consequences of one's actions and lands at times, beset by fear for the elephant of death clasping the creeper, in a cave in the mountains where one gets trapped.

5.13.19

ataḥ kathañcit sa vimukta āpadaḥ
punaś ca sārthaṁ praviśaty arindama
adhvany amuṣminn ajayā niveśito
bhramañ jano 'dyāpi na veda kaścana

(19) Somehow or other escaping from this danger o killer of the enemies, one again takes up the same life of that path of enjoyment that is followed by the soul conditioned under the influence of mâyâ and in which one unto one's death fails to understand a thing.

5.13.20

rahūgaṇa tvam api hy adhvano 'sya
sannyasta-daṇḍaḥ kṛta-bhūta-maitraḥ
asaj-jitātmā hari-sevayā śitaṁ
jñānāsim ādāya tarāti-pāram

(20) O King Rahûgana, you surely also walk this path [through the forest] of material existence, but once you've given up your political power and are acting friendly towards all living beings, you will feel no longer drawn towards the untrue and take up the by means of service to the Lord sharpened sword of knowledge to cross to the supreme reality of the other side!'

5.13.21

rājovāca
aho nṛ-janmākhila-janma-śobhanaṁ
kiṁ janmabhis tv aparair apy amuṣmin
na yad dhṛṣīkeśa-yaśaḥ-kṛtātmanāṁ
mahātmanāṁ vaḥ pracuraḥ samāgamaḥ

(21) The king said: 'Oh a human birth is the best of all births! Of what use is it to be of a higher birth [among the gods]? There is nothing superior about it when one in a new life can't enjoy in abundance the association with truly great souls [like you] whose hearts are purified by the glory of Hrishîkes'a [the Lord and master of the senses].

5.13.22

na hy adbhutaṁ tvac-caraṇābja-reṇubhir
hatāṁhaso bhaktir adhokṣaje 'malā
mauhūrtikād yasya samāgamāc ca me
dustarka-mūlo 'pahato 'vivekaḥ

 (22) Isn't it wonderful indeed to be completely freed from all contamination by the dust of your lotus feet of love and devotion unto Adhokshaja [the Lord in the Beyond]? In association with you in just a moment the root of the ignorance of my false reasoning was completely vanquished.

5.13.23

namo mahadbhyo 'stu namaḥ śiśubhyo
namo yuvabhyo nama āvaṭubhyaḥ
ye brāhmaṇā gām avadhūta-liṅgāś
caranti tebhyaḥ śivam astu rājñām

(23) My obeisances unto all the great personalities, whether they appear as boys, as young men or as total forsakers. Let there because of these self-realized souls of transcendence who walk this earth in different guises, be good fortune for all the dynasties!'

5.13.24

śrī-śuka uvāca

ity evam uttarā-mātaḥ sa vai brahmarṣi-sutaḥ sindhu-pataya ātma-satattvaṁ vigaṇayataḥ parānubhāvaḥ parama-kāruṇikatayopadiśya rahūgaṇena sakaruṇam abhivandita-caraṇa āpūrṇārṇava iva nibhṛta-karaṇormy-āśayo dharaṇim imāṁ vicacāra.

(24) S'rî S'uka said: 'Thanks to the quality of his great kindness and supreme spiritual realization o son of Uttarâ [Parîkchit], that son of brahmin wisdom, despite of being insulted, was thus of instruction for the ruler of Sindhu about the reality of the soul. He whose lotus feet by Rahûgana were worshiped so full of pity and who was of a heart in which, like in a full ocean, all the waves of [sensory input of] the senses were completely silenced, [thereafter in freedom] continued to roam this earth [compare 3.25: 21].

5.13.25

sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṁ ca dehātma-matiṁ visasarja; evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ.

(25) O King, the king of Sauvîra who from [being instructed by] an elevated person had arrived at the full understanding of the reality of the supreme soul, thus managed to completely give up on the conception of the bodily self that he in his ignorance had mistaken for his person, and faithfully followed the path of disciplic succession originating from the Lord.'

5.13.26

rājovāca

yo ha vā iha bahu-vidā mahā-bhāgavata tvayābhihitaḥ parokṣeṇa vacasā jīva-loka-bhavādhvā sa hy ārya-manīṣayā kalpita-viṣayo nāñjasāvyutpanna-loka-samadhigamaḥ; atha tad evaitad duravagamaṁ samavetānukalpena nirdiśyatām iti.

(26) The king [Parîkchit] said: 'That what you described here so knowledgeable o greatest of devotion, in figures of speech about the individual soul his path in material existence, is set in words comprehensible to those who developed their minds, not so much directly to common people of a lesser experience; therefore, for the sake of a full understanding of this subject matter which is so hard to grasp, could you please tell us what it exactly means by using different words?'

(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)