> > Srimad Bhagavatam - Canto 5
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 5

> > **************

> > Chapter Eleven: Jada Bharata Instructs King Rahugana

> > *******

> > TEXT 1

> > brâhmana uvâca

> > akovidah kovida-vâda-vâdân

> > vadasy atho nâti-vidâm varisthah

> > na sûrayo hi vyavahâram enam

> > tattvâvamarsena sahâmananti

> > brâhmanah uvâca--the brâhmana said; akovidah--without having experience; kovida-vâda-vâdân--words used by experienced persons; vadasi--you are speaking; atho--therefore; na--not; ati-vidâm--of those who are very experienced; varisthah--the most important; na--not; sûrayah--such intelligent persons; hi--indeed; vyavahâram--mundane and social behavior; enam--this; tattva--of the truth; avamarsena--fine judgment by intelligence; saha--with; âmananti--discuss.

> > TRANSLATION

> > The brahmana Jada Bharata said: My dear King, although you are not at all experienced, you are trying to speak like a very experienced man. Consequently you cannot be considered an experienced person. An experienced person does not speak the way you are speaking about the relationship between a master and a servant or about material pains and pleasures. These are simply external activities. Any advanced, experienced man, considering the Absolute Truth, does not talk in this way.

> > *******

> > TEXT 2

> > tathaiva râjann uru-gârhamedha-

> > vitâna-vidyoru-vijrmbhitesu

> > na veda-vâdesu hi tattva-vâdah

> > prâyena suddho nu cakâsti sâdhuh

> > tathâ--therefore; eva--indeed; râjan--O King; uru-gârha-medha--rituals related to material household life; vitâna-vidyâ--in knowledge that expands; uru--very greatly; vijrmbhitesu--among those interested; na--not; veda-vâdesu--who speak the version of the Vedas; hi--indeed; tattva-vâdah--the spiritual science; prâyena--almost always; suddhah--free from all contaminated activities; nu--indeed; cakâsti--appear; sâdhuh--a person who is advanced in devotional service.

> > TRANSLATION

> > My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities. People interested in material activities, which are expounded in the Vedas, are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest.

> > *******

> > TEXT 3

> > na tasya tattva-grahanâya sâksâd

> > varîyasîr api vâcah samâsan

> > svapne niruktyâ grhamedhi-saukhyam

> > na yasya heyânumitam svayam syât

> > na--not; tasya--of him (a student studying the Vedas); tattva-grahanâya--for accepting the real purpose of Vedic knowledge; sâksât--directly; varîyasîh--very exalted; api--although; vâcah--words of the Vedas; samâsan--sufficiently became; svapne--in a dream; niruktyâ--by example; grha-medhi-saukhyam--happiness within this material world; na--not; yasya--of him who; heya-anumitam--concluded to be inferior; svayam--automatically; syât--become.

> > TRANSLATION

> > A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.

> > *******

> > TEXT 4

> > yâvan mano rajasâ pûrusasya

> > sattvena vâ tamasâ vânuruddham

> > cetobhir âkûtibhir âtanoti

> > nirankusam kusalam cetaram vâ

> > yâvat--as long as; manah--the mind; rajasâ--by the mode of passion; pûrusasya--of the living entity; sattvena--by the mode of goodness; vâ--or; tamasâ--by the mode of darkness; vâ--or; anuruddham--controlled; cetobhih--by the knowledge-acquiring senses; âkûtibhih--by the senses of action; âtanoti--expands; nirankusam--independent like an elephant not controlled by a trident; kusalam--auspiciousness; ca--also; itaram--other than auspiciousness, sinful activities; vâ--or.

> > TRANSLATION

> > As long as the mind of the living entity is contaminated by the three modes of material nature (goodness, passion and ignorance), his mind is exactly like an independent, uncontrolled elephant. It simply expands its jurisdiction of pious and impious activities by using the senses. The result is that the living entity remains in the material world to enjoy and suffer pleasures and pains due to material activity.

> > *******

> > TEXT 5

> > sa vâsanâtmâ visayoparakto

> > guna-pravâho vikrtah sodasâtmâ

> > bibhrat prthan-nâmabhi rûpa-bhedam

> > antar-bahistvam ca purais tanoti

> > sah--that; vâsanâ--endowed with many desires; âtmâ--the mind; visaya-uparaktah--attached to material happiness, sense gratification; guna-pravâhah--driven by the force of either sattva-guna, rajo-guna or tamo-guna; vikrtah--transformed by lust and so on; sodasa-âtmâ--the chief of the sixteen material elements (the five gross elements, the ten senses and the mind); bibhrat--wandering; prthak-nâmabhih--with separate names; rûpa-bhedam--assuming different forms; antah-bahistvam--the quality of being first-class or last-class; ca--and; puraih--with different bodily forms; tanoti--manifests.

> > TRANSLATION

> > Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to material sense enjoyment. In other words, the mind is conducted by the modes of goodness, passion and ignorance. There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind brings about birth in different types of bodies among demigods, human beings, animals and birds. When the mind is situated in a higher or lower position, it accepts a higher or lower material body.

> > *******

> > TEXT 6

> > duhkham sukham vyatiriktam ca tîvram

> > kâlopapannam phalam âvyanakti

> > âlingya mâyâ-racitântarâtmâ

> > sva-dehinam samsrti-cakra-kûtah

> > duhkham--unhappiness due to impious activities; sukham--happiness due to pious activities; vyatiriktam--illusion; ca--also; tîvram--very severe; kâla-upapannam--obtained in the course of time; phalam--the resultant action; âvyanakti--creates; âlingya--embracing; mâyâ-racita--created by material nature; antah-âtmâ--the mind; sva-dehinam--the living being himself; samsrti--of the actions and reactions of material existence; cakra-kûtah--which deceives the living entity into the wheel.

> > TRANSLATION

> > The materialistic mind covering the living entity's soul carries it to different species of life. This is called continued material existence. Due to the mind, the living entity suffers or enjoys material distress and happiness. Being thus illusioned, the mind further creates pious and impious activities and their karma, and thus the soul becomes conditioned.

> > *******

> > TEXT 7

> > tâvân ayam vyavahârah sadâvih

> > ksetrajna-sâksyo bhavati sthûla-sûksmah

> > tasmân mano lingam ado vadanti

> > gunâgunatvasya parâvarasya

> > tâvân--until that time; ayam--this; vyavahârah--the artificial designations (being fat or skinny, or belonging to the demigods or human beings); sadâ--always; âvih--manifesting; ksetra jna--of the Living entity; sâksyah--testimony; bhavati--is; sthûla-sûksmah--fat and skinny; tasmât--therefore; manah--the mind; lingam--the cause; adah--this; vadanti--they say; guna-agunatvasya--of being absorbed in material qualities or devoid of material qualities; para-avarasya--and of lower and higher conditions of life.

> > TRANSLATION

> > The mind makes the living entity within this material world wander through different species of life, and thus the living entity experiences mundane affairs in different forms as a human being, demigod, fat person, skinny person and so forth. Learned scholars say that bodily appearance, bondage and liberation are caused by the mind.

> > *******

> > TEXT 8

> > gunânuraktam vyasanâya jantoh

> > ksemâya nairgunyam atho manah syât

> > yathâ pradîpo ghrta-vartim asnan

> > sikhâh sadhûmâ bhajati hy anyadâ svam

> > padam tathâ guna-karmânubaddham

> > vrttîr manah srayate 'nyatra tattvam

> > guna-anuraktam--being attached to the material modes of nature; vyasanâya--for the conditioning in material existence; jantoh--of the living entity; ksemâya--for the ultimate welfare; nairgunyam--being unaffected by the material modes of nature; atho--thus; manah--the mind; syât--becomes; yathâ--as much as; pradîpah--a lamp; ghrta-vartim--a wick within clarified butter; asnan--burning; sikhâh--the flame; sadhûmâh--with smoke; bhajati--enjoys; hi--certainly; anyadâ--otherwise; svam--its own original; padam--position; tathâ--so; guna-karma-anubaddham--bound by the modes of nature and the reactions of material activities; vrttîh--various engagements; manah--the mind; srayate--takes shelter of; anyatra--otherwise; tattvam--its original condition.

> > TRANSLATION

> > When the living entity's mind becomes absorbed in the sense gratification of the material world, it brings about his conditioned life and suffering within the material situation. However, when the mind becomes unattached to material enjoyment, it becomes the cause of liberation. When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in material sense gratification, it causes suffering, and when detached from material sense gratification, it brings about the original brightness of Krsna consciousness.

> > *******

> > TEXT 9

> > ekâdasâsan manaso hi vrttaya

> > âkûtayah panca dhiyo 'bhimânah

> > mâtrâni karmâni puram ca tâsâm

> > vadanti haikâdasa vîra bhûmîh

> > ekâdasa--eleven; âsan--there are; manasah--of the mind; hi--certainly; vrttayah--activities; âkûtayah--senses of action; panca--five; dhiyah--senses for gathering knowledge; abhimânah--the false ego; mâtrâni--different sense objects; karmâni--different material activities; puram ca--and the body, society, nation, family or place of nativity; tâsâm--of those functions; vadanti--they say; ha--oh; ekâdasa--eleven; vîra--O hero; bhûmîh--fields of activity.

> > TRANSLATION

> > There are five working senses and five knowledge-acquiring senses. There is also the false ego. In this way, there are eleven items for the mind's functions. O hero, the objects of the senses [such as sound and touch], the organic activities [such as evacuation] and the different types of bodies, society, friendship and personality are considered by learned scholars the fields of activity for the functions of the mind.

> > *******

> > TEXT 10

> > gandhâkrti-sparsa-rasa-sravâmsi

> > visarga-raty-arty-abhijalpa-silpâh

> > ekâdasam svîkaranam mameti

> > sayyâm aham dvâdadam eka âhuh

> > gandha--smell; âkrti--form; sparsa--touch; rasa--taste; sravâmsi--and sound; visarga--evacuating; rati--sexual intercourse; arti--movement; abhijalpa--speaking; silpâh--grasping or releasing; ekâdasam--eleventh; svîkaranam--accepting as; mama--mine; iti--thus; sayyâm--this body; aham--I; dvâdasam--twelfth; eke--some; âhuh--have said.

> > TRANSLATION

> > Sound, touch, form, taste and smell are the objects of the five knowledge-acquiring senses. Speech, touch, movement, evacuation and sexual intercourse are the objects of the working senses. Besides this, there is another conception by which one thinks, "This is my body, this is my society, this is my family, this is my nation," and so forth. This eleventh function, that of the mind, is called the false ego. According to some philosophers, this is the twelfth function, and its field of activity is the body.

> > *******

> > TEXT 11

> > dravya-svabhâvâsaya-karma-kâlair

> > ekâdasâmî manaso vikârâh

> > sahasrasah satasah kotisas ca

> > ksetrajnato na mitho na svatah syuh

> > dravya--by physical objects; sva-bhâva--by nature as the cause of development; âsaya--by culture; karma--by predestined resultant actions; kâlaih--by time; ekâdasa--eleven; amî--all these; manasah--of the mind; vikârâh--transformations; sahasrasah--in thousands; satasah--in hundreds; kotisah ca--and in millions; ksetra jnatah--from the original Supreme Personality of Godhead; na--not; mithah--one another; na--nor; svatah--from themselves; syuh--are.

> > TRANSLATION

> > The physical elements, nature, the original cause, culture, destiny and the time element are all material causes. Agitated by these material causes, the eleven functions transform into hundreds of functions and then into thousands and then into millions. But all these transformations do not take place automatically by mutual combination. Rather, they are under the direction of the Supreme Personality of Godhead.

> > *******

> > TEXT 12

> > ksetrajna etâ manaso vibhûtîr

> > jîvasya mâyâ-racitasya nityâh

> > âvirhitâh kvâpi tirohitâs ca

> > suddho vicaste hy avisuddha-kartuh

> > ksetra jnah--the individual soul; etâh--all these; manasah--of the mind; vibhûtîh--different activities; jîvasya--of the living entity; mâyâ-racitasya--created by the external, material energy; nityâh--from time immemorial; âvirhitâh--sometimes manifested; kvâpi--somewhere; tirohitâh ca--and not manifested; suddhah--purified; vicaste--sees this; hi--certainly; avisuddha--unpurified; kartuh--of the doer.

> > TRANSLATION

> > The individual soul bereft of Krsna consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep [unconsciousness] or trance, they disappear. A person who is liberated in this life [jivan-mukta] can see all these things vividly.

> > *******

> > TEXT 13-14

> > ksetrajna âtmâ purusah purânah

> > sâksât svayam jyotir ajah paresah

> > nârâyano bhagavân vâsudevah

> > sva-mâyayâtmany avadhîyamânah

> > yathânilah sthâvara jangamânâm

> > âtma-svarûpena nivista îset

> > evam paro bhagavân vâsudevah

> > ksetrajna âtmedam anupravistah

> > ksetra jnah--the Supreme Personality of Godhead; âtmâ--all-pervading, present everywhere; purusah--the unrestricted controller, who has unlimited power; purânah--the original; sâksât--perceivable by hearing from the authorities and by direct perception; svayam--personal; jyotih--manifesting His bodily rays (the Brahman effulgence); ajah--never born; paresah--the Supreme Personality of Godhead; nârâyanah--the resting place of all living entities; bhagavân--the Personality of Godhead with six full opulences; vâsudevah--the shelter of everything, manifested and nonmanifest; sva-mâyayâ--by His own potency; âtmani--in His own self, or in the ordinary living entities; avadhîyamânah--existing as the controller; yathâ--as much as; anilah--the air; sthâvara--of nonmoving living entities; jangamânâm--and of the moving living entities; âtma-svarûpena--by His expansion as the Supersoul; nivistah--entered; îset--controls; evam--thus; parah--transcendental; bhagavân--the Supreme personality of Godhead; vâsudevah--the shelter of everything; ksetrajnah--known as ksetrajna; âtmâ--the vital force; idam--this material world; anupravistah--entered within.

> > TRANSLATION

> > There are two kinds of ksetrajna--the living entity, as explained above, and the Supreme Personality of Godhead, who is explained as follows. He is the all-pervading cause of creation. He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old age or disease. He is the controller of all the demigods, beginning with Lord Brahma. He is called Narayana, and He is the shelter of living entities after the annihilation of this material world. He is full of all opulences, and He is the resting place of everything material. He is therefore known as Vasudeva, the Supreme Personality of Godhead. By His own potency, He is present within the hearts of all living entities, just as the air or vital force is within the bodies of all beings, moving and nonmoving. In this way He controls the body. In His partial feature, the Supreme Personality of Godhead enters all bodies and controls them.

> > *******

> > TEXT 15

> > na yâvad etâm tanu-bhrn narendra

> > vidhûya mâyâm vayunodayena

> > vimukta-sango jita-sat-sapatno

> > vedâtma-tattvam bhramatîha tâvat

> > na--not; yâvat--as long as; etâm--this; tanu-bhrt--one who has accepted a material body; narendra--O King; vidhûya mâyâm--washing away the infection accumulated because of contamination by the material world; vayunâ udayena--by awakening of transcendental knowledge due to good association and study of the Vedic literatures; vimukta-sangah--free from all material association; jita-sat-sapatnah--conquering the six enemies (the five knowledge-acquiring senses and the mind); veda--knows; âtma-tattvam--spiritual truth; bhramati--he wanders; iha--in this material world; tâvat--until that time.

> > TRANSLATION

> > My dear King Rahugana, as long as the conditioned soul accepts the material body and is not freed from the contamination of material enjoyment, and as long as he does not conquer his six enemies and come to the platform of self-realization by awakening his spiritual knowledge, he has to wander among different places and different species of life in this material world.

> > *******

> > TEXT 16

> > na yâvad etan mana âtma-lingam

> > samsâra-tâpâvapanam janasya

> > yac choka-mohâmaya-râga-lobha-

> > vairânubandham mamatâm vidhatte

> > na--not; yâvat--as long as; etat--this; manah--mind; âtma-lingam--existing as the false designation of the soul; samsâra-tâpa--of the miseries of this material world; âvapanam--the growing ground; janasya--of the living being; yat--which; soka--of lamentation; moha--of illusion; âmaya--of disease; râga--of attachment; lobha--of greed; vaira--of enmity; anubandham--the consequence; mamatâm--the sense of ownership; vidhatte--gives.

> > TRANSLATION

> > The soul's designation, the mind, is the cause of all tribulations in the material world. As long as this fact is unknown to the conditioned living entity, he has to accept the miserable condition of the material body and wander within this universe in different positions. Because the mind is affected by disease, lamentation, illusion, attachment, greed and enmity, it creates bondage and a false sense of intimacy within this material world.

> > *******

> > TEXT 17

> > bhrâtrvyam enam tad adabhra-vîryam

> > upeksayâdhyedhitam apramattah

> > guror hares caranopâsanâstro

> > jahi vyalîkam svayam âtma-mosam

> > bhrâtrvyam--the formidable enemy; enam--this mind; tat--that; adabhra-vîryam--very, very powerful; upeksayâ--by neglecting; adhyedhitam--unnecessarily increased in power; apramattah--one who is without illusion; guroh--of the spiritual master; hareh--of the Supreme Personality of Godhead; carana--of the lotus feet; upâsanâ-astrah--applying the weapon of worshiping; jahi--conquer; vyalîkam--false; svayam--personally; âtma-mosam--which covers the constitutional position of the living entity.

> > TRANSLATION

> > This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. It covers the constitutional position of the soul. O King, please try to conquer this mind by the weapon of service to the lotus feet of the spiritual master and of the Supreme Personality of Godhead. Do this with great care.

> > Back to the running text