> > 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 Ten: The Discussion Between Jada Bharata and Mahârâja Rahûgana

> > *******

> > TEXT 1

> > srî-suka uvâca

> > atha sindhu-sauvîra-pate rahûganasya vrajata iksumatyâs tate

> > tatkula-patinâ sibikâ-vâha-purusânvesana-samaye daivenopasâditah sa

> > dvija-vara upalabdha esa pîvâ yuvâ samhananângo go-kharavad

> > dhuram vodhum alam iti pûrva-visti-grhîtaih saha grhîtah prasabham

> > atad-arha uvâha sibikâm sa mahânubhâvah.

> > srî-sukah uvâca--Sukadeva Gosvâmî continued to speak; atha--thus; sindhu-sauvîra-pateh--of the ruler of the states known as Sindhu and Sauvîra; rahû-ganasya--the King known as Rahûgana; vrajatah--while going (to the âsrama of Kapila); iksu-matyâh tate--on the bank of the river known as Iksumatî; tat-kula-patinâ--by the leader of the palanquin carriers; sibikâ-vâha--to become a carrier of the palanquin; purusa-anvesana-samaye--at the time of searching for a man; daivena--by chance; upasâditah--led near; sah--that; dvija-varah--Jada Bharata, the son of a brâhmana; upalabdhah--obtained; esah--this man; pîvâ--very strong and stout; yuvâ--young; samhanana-angah--having very firm limbs; go-khara-vat--like a cow or an ass; dhuram--a load; vodhum--to carry; alam--able; iti--thus thinking; pûrva-visti-grhîtaih--others who were formerly forced to do the task; saha--with; grhîtah--being taken; prasabham--by force; a-tat-arhah--although not fit for carrying the palanquin; uvâha--carried; sibikâm--the palanquin; sah--he; mahâ-anubhâvah--a great soul.

> > TRANSLATION

> > Sukadeva Gosvami continued: My dear King, after this, King Rahugana, ruler of the states known as Sindhu and Sauvira, was going to Kapilasrama. When the King's chief palanquin carriers reached the banks of the River Iksumati, they needed another carrier. Therefore they began searching for someone, and by chance they came upon Jada Bharata. They considered the fact that Jada Bharata was very young and strong and had firm limbs. Like cows and asses, he was quite fit to carry loads. Thinking in this way, although the great soul Jada Bharata was unfit for such work, they nonetheless unhesitatingly forced him to carry the palanquin.

> > *******

> > TEXT 2

> > yadâ hi dvija-varasyesu-mâtrâvalokânugater na samâhitâ

> > purusa-gatis tadâ visama-gatâm sva-sibikâm rahûgana upadhârya purusân

> > adhivahata âha he vodhârah sâdhv atikramata kim iti visamam uhyate

> > yânam iti.

> > yadâ--when; hi--certainly; dvija-varasya--of Jada Bharata; isumâtra--the measurement of an arrow (three feet) ahead; avaloka-anugateh--from moving only after glancing; na samâhitâ--not united; purusa-gatih--the movement of the carriers; tadâ--at that time; visama-gatâm--becoming uneven; sva-sibikâm--his own palanquin; rahûganah--King Rahûgana; upadhârya--understanding; purusân--unto the men; adhivahatah--who were carrying the palanquin; âha--said; he--oh; vodhârah--carriers of the palanquin; sâdhu atikramata--please walk evenly so that there will not be bouncing; kim iti--for what reason; visamam--uneven; uhyate--is being carried; yânam--the palanquin; iti--thus.

> > TRANSLATION

> > The palanquin, however, was very erratically carried by Jada Bharata due to his sense of nonviolence. As he stepped forward, he checked before him every three feet to see whether he was about to step on ants. Consequently he could not keep pace with the other carriers. Due to this, the palanquin was shaking, and King Rahugana immediately asked the carriers, "Why are you carrying this palanquin unevenly? Better carry it properly."

> > *******

> > TEXT 3

> > atha ta îsvara-vacah sopâlambham upâkarnyopâya-turîyâc

> > chankita-manasas tam vijnâpayâm babhûvuh.

> > atha--thus; te--they (the carriers of the palanquin); îsvara-vacah--the words of the master, King Rahûgana; sa-upâlambham--with reproach; upâkarnya--hearing; upâya--the means; turîyât--from the fourth one; sankita-manasah--whose minds were afraid; tam--him (the King); vijnâpayâm babhûvuh--informed.

> > TRANSLATION

> > When the palanquin carriers heard the threatening words of Maharaja Rahugana, they became very afraid of his punishment and began to speak to him as follows.

> > *******

> > TEXT 4

> > na vayam nara-deva pramattâ bhavan-niyamânupathâh sâdhv eva

> > vahâmah ayam adhunaiva niyukto 'pi na drutam vrajati nânena saha

> > vodhum u ha vayam pârayâma iti.

> > na--not; vayam--we; nara-deva--O lord among human beings (the king is supposed to be the representative of deva, the Supreme Personality of Godhead); pramattâh--neglectful in our duties; bhavat-niyama-anupathâh--who are always obedient to your order; sâdhu--properly; eva--certainly; vahâmah--we are carrying; ayam--this man; adhunâ--just recently; eva--indeed; niyuktah--being engaged to work with us; api--although; na--not; drutam--very quickly; vrajati--works; na--not; anena--him; saha--with; vodhum--to carry; u ha--oh; vayam--we; pârayâmah--are able; iti--thus.

> > TRANSLATION

> > O lord, please note that we are not at all negligent in discharging our duties. We have been faithfully carrying this palanquin according to your desire, but this man who has been recently engaged to work with us cannot walk very swiftly. Therefore we are not able to carry the palanquin with him.

> > *******

> > TEXT 5

> > sâmsargiko dosa eva nûnam ekasyâpi sarvesâm sâmsargikânâm

> > bhavitum arhatîti niscitya nisamya krpana-vaco râjâ rahûgana

> > upâsitavrddho 'pi nisargena balât krta îsad-utthita-manyur

> > avispasta-brahmatejasam jâta-vedasam iva rajasâvrta-matir âha.

> > sâmsargikah--resulting from intimate association; dosah--a fault; eva--indeed; nûnam--certainly; ekasya--of one; api--although; sarvesâm--of all other; sâmsargikânâm--persons associated with him; bhavitum--to become; arhati--is able; iti--thus; niscitya--ascertaining; nisamya--by hearing; krpana-vacah--the words of the poor servants, who were very afraid of being punished; râjâ--the King; rahûganah--Rahûgana; upâsita-vrddhah--having served and heard from many elderly sages; api--in spite of; nisargena--by his personal nature, which was that of a ksatriya; balât--by force; krtah--done; îsat--slightly; utthita--awakened; manyuh--whose anger; avispasta--not being distinctly visible; brahma-tejasam--his (Jada Bharata's) spiritual effulgence; jâta-vedasam--a fire covered by ashes in Vedic ritualistic ceremonies; iva--like; rajasâ âvrta--covered by the mode of passion; matih--whose mind; âha--said.

> > TRANSLATION

> > King Rahugana could understand the speeches given by the carriers, who were afraid of being punished. He could also understand that simply due to the fault of one person, the palanquin was not being carried properly. Knowing this perfectly well and hearing their appeal, he became a little angry, although he was very advanced in political science and was very experienced. His anger arose due to his inborn nature as a king. Actually King Rahugana's mind was covered by the mode of passion, and he therefore spoke as follows to Jada Bharata, whose Brahman effulgence was not clearly visible, being covered like a fire covered by ashes.

> > *******

> > TEXT 6

> > aho kastam bhrâtar vyaktam uru-parisrânto dîrgham adhvânam eka eva

> > ûhivân suciram nâti-pîvâ na samhananângo jarasâ copadruto bhavân

> > sakhe no evâpara ete sanghattina iti bahu-vipralabdho 'py avidyayâ

> > racita-dravya-guna-karmâsaya-sva-carama-kalevare 'vastuni

> > samsthâna-visese 'ham mamety anadhyâropita-mithyâ-pratyayo

> > brahma-bhûtas tûsnîm sibikâm pûrvavad uvâha.

> > aho--alas; kastam--how troublesome it is; bhrâtah--my dear brother; vyaktam--clearly; uru--very much; parisrântah--fatigued; dîrgham--a long; adhvânam--path; ekah--alone; eva--certainly; ûhivân--you have carried; su-ciram--for a long time; na--not; ati-pîvâ--very strong and stout; na--nor; samhanana-angah--having a firm, tolerant body; jarasâ--by old age; ca--also; upadrutah--disturbed; bhâvan--yourself; sakhe--my friend; no eva--not certainly; apare--the other; ete--all these; sanghattinah--co-workers; iti--thus; bahu--very much; vipralabdhah--sarcastically criticized; api--although; avidyayâ--by nescience; racita--manufactured; dravya-guna-karma-âsaya--in a combination of material elements, material qualities, and the results of past activities and desires; sva-carama-kalevare--in the body, which is moved by the subtle elements (mind, intelligence and ego); avastuni--in such physical things; samsthâna-visese--having a particular disposition; aham mama--I and mine; iti--in this way; anadhyâropita--not interposed; mithyâ--false; pratyayah--belief; brahma-bhûtah--who was self-realized, standing on the Brahman platform; tûsnîm--being silent; sibikâm--the palanquin; pûrva-vat--as before; uvâha--carried.

> > TRANSLATION

> > King Rahugana told Jada Bharata: How troublesome this is, my dear brother. You certainly appear very fatigued because you have carried this palanquin alone without assistance for a long time and for a long distance. Besides that, due to your old age you have become greatly troubled. My dear friend, I see that you are not very firm, nor very strong and stout. Aren't your fellow carriers cooperating with you?

> > In this way the King criticized Jada Bharata with sarcastic words, yet despite being criticized in this way, Jada Bharata had no bodily conception of the situation. He knew that he was not the body, for he had attained his spiritual identity. He was neither fat, lean nor thin, nor had he anything to do with a lump of matter, a combination of the five gross and three subtle elements. He had nothing to do with the material body and its two hands and legs. In other words, he had completely realized his spiritual identity [aham brahmasmi]. He was therefore unaffected by this sarcastic criticism from the King. Without saying anything, he continued carrying the palanquin as before.

> > *******

> > TEXT 7

> > atha punah sva-sibikâyâm visama-gatâyâm prakupita uvâca

> > rahûganah kim idam are tvam jîvan-mrto mâm kadarthî-krtya

> > bhartrsâsanam aticarasi pramattasya ca te karomi cikitsâm danda-pânir iva

> > janatâyâ yathâ prakrtim svâm bhajisyasa iti.

> > atha--thereafter; punah--again; sva-sibikâyâm--in his own palanquin; visama-gatâyâm--being unevenly carried because of Jada Bharata's not walking properly; prakupitah--becoming very angry; uvâca--said; rahûganah--King Rahûgana; kim idam--what is this nonsense; are--O fool; tvam--you; jîvat--living; mrtah--dead; mâm--me; kat-arthî-krtya--neglecting; bhartr-sâsanam--chastisement by the master; aticarasi--you are overstepping; pramattasya--who are almost crazy; ca--also; te--your; karomi--I shall do; cikitsâm--proper treatment; danda-pânih iva--like Yamarâja; janatâyâh--of the people in general; yathâ--so that; prakrtim--natural position; svâm--your own; bhajisyase--you will take to; iti--thus.

> > TRANSLATION

> > Thereafter, when the King saw that his palanquin was still being shaken by the carriers, he became very angry and said: You rascal, what are you doing? Are you dead despite the life within your body? Do you not know that I am your master? You are disregarding me and are not carrying out my order. For this disobedience I shall now punish you just as Yamaraja, the superintendent of death, punishes sinful people. I shall give you proper treatment so that you will come to your senses and do the correct thing.

> > *******

> > TEXT 8

> > evam bahv abaddham api bhâsamânam nara-devâbhimânam rajasâ

> > tamasânuviddhena madena tiraskrtâsesa-bhagavat-priya-niketam

> > pandita-mâninam sa bhagavân brâhmano brahma-bhûta-sarva-bhûta-

> > suhrd-âtmâ yogesvara-caryâyâm nâti-vyutpanna-matim smayamâna

> > iva vigata-smaya idam âha.

> > evam--in this way; bahu--much; abaddham--nonsensical; api--although; bhâsamânam--talking; nara-deva-abhimânam--King Rahûgana, who thought himself the ruler; rajasâ--by the material mode of passion; tamasâ--as well as by the mode of ignorance; anuviddhena--being increased; madena--by madness; tiraskrta--who rebuked; asesa--innumerable; bhagavat-priya-niketam--devotees of the Lord; pandita-mâninam--considering himself a very learned scholar; sah--that; bhagavân--spiritually most powerful (Jada Bharata); brâhmanah--a fully qualified brâhmana; brahma-bhûta--fully self-realized; sarva-bhûta-suhrt-âtmâ--who was thus the friend of all living entities; yoga-îsvara--of the most advanced mystic yogîs; caryâyâm--in the behavior; na ati-vyutpanna-matim--unto King Rahûgana, who was not actually experienced; smayamânah--slightly smiling; iva--like; vigata-smayah--who was relieved from all material pride; idam--this; âha--spoke.

> > TRANSLATION

> > Thinking himself a king, King Rahugana was in the bodily conception and was influenced by material nature's modes of passion and ignorance. Due to madness, he chastised Jada Bharata with uncalled-for and contradictory words. Jada Bharata was a topmost devotee and the dear abode of the Supreme Personality of Godhead. Although considering himself very learned, the King did not know about the position of an advanced devotee situated in devotional service, nor did he know his characteristics. Jada Bharata was the residence of the Supreme Personality of Godhead; he always carried the form of the Lord within his heart. He was the dear friend of all living beings, and he did not entertain any bodily conception. He therefore smiled and spoke the following words.

> > *******

> > TEXT 9

> > brâhmana uvâca

> > tvayoditam vyaktam avipralabdham

> > bhartuh sa me syâd yadi vîra bhârah

> > gantur yadi syâd adhigamyam adhvâ

> > pîveti râsau na vidâm pravâdah

> > brâhmanah uvâca--the learned brâhmana (Jada Bharata) spoke; tvayâ--by you; uditam--explained; vyaktam--very clearly; avipralabdham--without contradictions; bhartuh--of the bearer, the body; sah--that; me--mine; syat--it would have been; yadi--if; vira--O great hero (Maharaja Rahugana); bharah--a load; gantuh--of the mover, also the body; yadi--if; syât--it had been; adhigamyam--the object to be obtained; adhvâ--the path; pîvâ--very stout and strong; iti--thus; râsau--in the body; na--not; vidâm--of the self-realized persons; pravâdah--subject matter for discussion.

> > TRANSLATION

> > The great brahmana Jada Bharata said: My dear King and hero, whatever you have spoken sarcastically is certainly true. Actually these are not simply words of chastisement, for the body is the carrier. The load carried by the body does not belong to me, for I am the spirit soul. There is no contradiction in your statements because I am different from the body. I am not the carrier of the palanquin; the body is the carrier. Certainly, as you have hinted, I have not labored carrying the palanquin, for I am detached from the body. You have said that I am not stout and strong, and these words are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the spirit soul. As far as the spirit soul is concerned, I am neither fat nor skinny; therefore you are correct when you say that I am not very stout. Also, if the object of this journey and the path leading there were mine, there would be many troubles for me, but because they relate not to me but to my body, there is no trouble at all.

> > *******

> > TEXT 10

> > sthaulyam kârsyam vyâdhaya âdhayas ca

> > ksut trd bhayam kalir icchâ jarâ ca

> > nidrâ ratir manyur aham madah suco

> > dehena jâtasya hi me na santi

> > sthaulyam--being very stout and strong; kârsyam--being skinny and weak; vyâdhayah--the pains of the body, such as disease; âdhayah--the pains of the mind; ca--and; ksut trt bhayam--hunger, thirst and fear; kalih--quarrels between two persons; icchâ--desires; jarâ--old age; ca--and; nidrâ--sleep; ratih--attachment for sense gratification; manyuh--anger; aham--false identification (in the bodily concept of life); madah--illusion; sucah--lamentation; dehena--with this body; jâtasya--of one who has taken birth; hi--certainly; me--of me; na--not; santi--exist.

> > TRANSLATION

> > Fatness, thinness, bodily and mental distress, thirst, hunger, fear, disagreement, desires for material happiness, old age, sleep, attachment for material possessions, anger, lamentation, illusion and identification of the body with the self are all transformations of the material covering of the spirit soul. A person absorbed in the material bodily conception is affected by these things, but I am free from all bodily conceptions. Consequently I am neither fat nor skinny nor anything else you have mentioned.

> > *******

> > TEXT 11

> > jîvan-mrtatvam niyamena râjan

> > âdyantavad yad vikrtasya drstam

> > sva-svâmya-bhâvo dhruva îdya yatra

> > tarhy ucyate 'sau vidhikrtya-yogah

> > jîvat-mrtatvam--the quality of being dead while living; niyamena--by the laws of nature; râjan--O King; âdi-anta-vat--everything material has a beginning and an end; yat--because; vikrtasya--of things that are transformed, such as the body; drstam--is seen; sva-svâmya-bhâvah--the condition of servanthood and mastership; dhruvah--unchangeable; îdya--O you who are worshiped; yatra--wherein; tarhi--then; ucyate--it is said; asau--that; vidhi-krtya-yogah--fitness of order and duty.

> > TRANSLATION

> > My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by providence.

> > *******

> > TEXT 12

> > visesa-buddher vivaram manâk ca

> > pasyâma yan na vyavahârato 'nyat

> > ka îsvaras tatra kim îsitavyam

> > tathâpi râjan karavâma kim te

> > visesa-buddheh--of the conception of the distinction between master and servant; vivaram--the scope; manâk--a little; ca--also; pasyâmah--I see; yat--which; na--not; vyavahâratah--than the temporary usage or convention; anyat--other; kah--who; îsvarah--the master; tatra--in this; kim--who; îsitavyam--is to be controlled; tathâpi--nevertheless; râjan--O King (if you still think that you are master and I am servant); karavâma--I may do; kim--what; te--for you.

> > TRANSLATION

> > My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?

> > *******

> > TEXT 13

> > unmatta-matta jadavat sva-samsthâm

> > gatasya me vîra cikitsitena

> > arthah kiyân bhavatâ siksitena

> > stabdha-pramattasya ca pistapesah

> > unmatta--madness; matta--a drunkard; jada-vat--like a dunce; sva-samsthâm--situation in my original constitutional position; gatasya--of one who has obtained; me--of me; vîra--O King; cikitsitena--by your chastisement; arthah--the meaning or purpose; kiyân--what; bhavatâ--by you; siksitena--by being instructed; stabdha--dull; pramattasya--of a crazy man; ca--also; pista-pesah--like grinding flour.

> > TRANSLATION

> > My dear King, you have said, "You rascal, you dull, crazy fellow! I am going to chastise you, and then you will come to your senses." In this regard, let me say that although I live like a dull, deaf and dumb man, I am actually a self-realized person. What will you gain by punishing me? If your calculation is true and I am a madman, then your punishment will be like beating a dead horse. There will be no effect. When a madman is punished, he is not cured of his madness.

> > *******

> > TEXT 14

> > srî-suka uvâca

> > etâvad anuvâda-paribhâsayâ pratyudîrya muni-vara upasama-sîla

> > uparatânâtmya-nimitta upabhogena karmârabdham vyapanayan

> > râjayânam api tathovâha.

> > srî-sukah uvâca--Sukadeva Gosvâmî continued to speak; etâvat--so much; anuvâda-paribhâsayâ--by explanatory repetition of words spoken previously by the King; pratyudîrya--giving replies one after another; muni-varah--great sage Jada Bharata; upasama-sîlah--who was calm and peaceful in character; uparata--ceased; anâtmya--things not related to the soul; nimittah--whose cause (ignorance) for identification with things not related to the soul; upabhogena--by accepting the consequences of his karma; karma-ârabdham--the resultant action now attained; vyapanayan--finishing; râja-yânam--the palanquin of the King; api--again; tathâ--as before; uvâha--continued to carry.

> > TRANSLATION

> > Sukadeva Gosvami said: O Maharaja Pariksit, when King Rahugana chastised the exalted devotee Jada Bharata with harsh words, that peaceful, saintly person tolerated it all and replied properly. Nescience is due to the bodily conception, and Jada Bharata was not affected by this false conception. Out of his natural humility, he never considered himself a great devotee, and he agreed to suffer the results of his past karma. Like an ordinary man, he thought that by carrying the palanquin, he was destroying the reactions of his past misdeeds. Thinking in this way, he began to carry the palanquin as before.

> > *******

> > TEXT 15

> > sa câpi pândaveya sindhu-sauvîra-patis tattva-jijnâsâyâm

> > samyak-sraddhayâdhikrtâdhikâras tad dhrdaya-granthi-mocanam dvija-vaca

> > âsrutya bahu-yoga-grantha-sammatam tvarayâvaruhya sirasâ

> > pâdamûlam upasrtah ksamâpayan vigata-nrpa-deva-smaya uvâca.

> > sah--he (Mahârâja Rahûgana); ca--also; api--indeed; pândaveya--O best of the Pându dynasty (Mahârâja Parîksit); sindhu-sauvîra-patih--the King of the states known as Sindhu and Sauvîra; tattva-jijnâsâyâm--in the matter of inquiring about the Absolute Truth; samyak-sraddhayâ--by faith consisting of complete control of the senses and the mind; adhikrta-adhikârah--who attained the proper qualification; tat--that; hrdaya-granthi--the knot of false conceptions within the heart; mocanam--which eradicates; dvija-vacah--the words of the brâhmana (Jada Bharata); âsrutya--hearing; bahu-yoga-grantha-sammatam--approved by all yogic processes and their scriptures; tvarayâ--very hastily; avaruhya--getting down (from the palanquin); sirasâ--by his head; pâda-mûlam--at the lotus feet; upasrtah--falling down flat to offer obeisances; ksamâpayan--obtaining pardon for his offense; vigata-nrpa-deva-smayah--giving up the false pride of being the King and therefore being worshipable; uvâca--said.

> > TRANSLATION

> > Sukadeva Gosvami continued: O best of the Pandu dynasty [Maharaja Pariksit], the King of the Sindhu and Sauvira states [Maharaja Rahugana] had great faith in discussions of the Absolute Truth. Being thus qualified, he heard from Jada Bharata that philosophical presentation which is approved by all scriptures on the mystic yoga process and which slackens the knot in the heart. His material conception of himself as a king was thus destroyed. He immediately descended from his palanquin and fell flat on the ground with his head at the lotus feet of Jada Bharata in such a way that he might be excused for his insulting words against the great brahmana. He then prayed as follows.

> > *******

> > TEXT 16

> > kas tvam nigûdhas carasi dvijânâm

> > bibharsi sûtram katamo 'vadhûtah

> > kasyâsi kutratya ihâpi kasmât

> > ksemâya nas ced asi nota suklah

> > kah tvam--who are you; nigûdhah--very much covered; carasi--you move within this world; dvijânâm--among the brâhmanas or saintly persons; bibharsi--you also wear; sûtram--the sacred thread belonging to the first-class brâhmanas; katamah--which; avadhûtah--highly elevated person; kasya asi--whose are you (whose disciple or son are you); kutratyah--from where; iha api--here in this place; kasmât--for what purpose; ksemâya--for the benefit; nah--of us; cet--if; asi--you are; na uta--or not; suklah--the personality of the pure mode of goodness (Kapiladeva).

> > TRANSLATION

> > King Rahugana said: O brahmana, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brahmana and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattatreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are.

> > *******

> > TEXT 17

> > nâham visanke sura-râja-vajrân

> > na tryaksa-sûlân na yamasya dandât

> > nâgny-arka-somânila-vittapâstrâc

> > chanke bhrsam brahma-kulâvamânât

> > na--not; aham--I; visanke--am afraid; sura-râja-vajrât--from the thunderbolt of the King of heaven, Indra; na--nor; tryaksa-sûlât--from the piercing trident of Lord Siva; na--nor; yamasya--of the superintendent of death, Yamarâja; dandât--from the punishment; na--nor; agni--of fire; arka--of the scorching heat of the sun; soma--of the moon; anila--of the wind; vitta-pa--of the owner of riches, Kuvera, the treasurer of the heavenly planets; astrât--from the weapons; sanke--I am afraid; bhrsam--very much; brahma-kula--the group of the brâhmanas; avamânât--from offending.

> > TRANSLATION

> > My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Siva. I do not care about the punishment of Yamaraja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brahmana. I am very much afraid of this.

> > *******

> > TEXT 18

> > tad brûhy asango jadavan nigûdha-

> > vijnâna-vîryo vicarasy apârah

> > vacâmsi yoga-grathitâni sâdho

> > na nah ksamante manasâpi bhettum

> > tat--therefore; brûhi--please speak; asangah--who have no association with the material world; jada-vat--appearing like a deaf and dumb man; nigûdha--completely hidden; vijnâna-vîryah--who have full knowledge of the spiritual science and are thus very powerful; vicarasi--you are moving; apârah--who possess unlimited spiritual glories; vacâmsi--the words uttered by you; yoga-grathitâni--bearing the complete meaning of mystic yoga; sâdho--O great, saintly person; na--not; nah--of us; ksamante--are able; manasâ api--even by the mind; bhettum--to understand by analytical study.

> > TRANSLATION

> > My dear sir, it appears that the influence of your great spiritual knowledge is hidden. Factually you are bereft of all material association and fully absorbed in the thought of the Supreme. Consequently you are unlimitedly advanced in spiritual knowledge. Please tell me why you are wandering around like a dullard. O great, saintly person, you have spoken words approved by the yogic process, but it is not possible for us to understand what you have said. Therefore kindly explain it.

> > *******

> > TEXT 19

> > aham ca yogesvaram âtma-tattva-

> > vidâm munînâm paramam gurum vai

> > prastum pravrttah kim ihâranam tat

> > sâksâd dharim jnâna-kalâvatîrnam

> > aham--I; ca--and; yoga-îsvaram--the master of all mystic power; âtma-tattva-vidâm--of the learned scholars who are aware of the spiritual science; munînâm--of such saintly persons; paramam--the best; gurum--the preceptor; vai--indeed; prastum--to inquire; pravrttah--engaged; kim--what; iha--in this world; aranam--the most secure shelter; tat--that which; sâksât harim--directly the Supreme Personality of Godhead; jnâna-kalâ-avatîrnam--who has descended as the incarnation of complete knowledge in His plenary portion known as Kapiladeva.

> > TRANSLATION

> > I consider your good self the most exalted master of mystic power. You know the spiritual science perfectly well. You are the most exalted of all learned sages, and you have descended for the benefit of all human society. You have come to give spiritual knowledge, and you are a direct representative of Kapiladeva, the incarnation of God and the plenary portion of knowledge. I am therefore asking you, O spiritual master, what is the most secure shelter in this world?

> > *******

> > TEXT 20

> > sa vai bhavâl loka-nirîksanârtham

> > avyakta-lingo vicaraty api svit

> > yogesvarânâm gatim andha-buddhih

> > katham vicaksîta grhânubandhah

> > sah--that Supreme Personality of Godhead or His incarnation Kapiladeva; vai--indeed; bhavân--your good self; loka-nirîksana-artham--just to study the characteristics of the people of this world; avyakta-lingah--without manifesting your real identity; vicarati--are traveling in this world; api svit--whether; yoga-îsvarânâm--of all the advanced yogîs; gatim--the characteristics or actual behavior; andha-buddhih--who are illusioned and have become blind to spiritual knowledge; katham--how; vicaksîta--may know; grha-anubandhah--I who am bound by attachment to family life, or worldly life.

> > TRANSLATION

> > Is it not a fact that your good self is the direct representative of Kapiladeva, the incarnation of the Supreme Personality of Godhead? To examine people and see who is actually a human being and who is not, you have presented yourself to be a deaf and dumb person. Are you not moving this way upon the surface of the world? I am very attached to family life and worldly activities, and I am blind to spiritual knowledge. Nonetheless, I am now present before you and am seeking enlightenment from you. How can I advance in spiritual life?

> > *******

> > TEXT 21

> > drstah sramah karmata âtmano vai

> > bhartur gantur bhavatas cânumanye

> > yathâsatodânayanâdy-abhâvât

> > samûla isto vyavahâra-mârgah

> > drstah--it is experienced by everyone; sramah--fatigue; karmatah--from acting in some way; âtmanah--of the soul; vai--indeed; bhartuh--of one who is carrying the palanquin; gantuh--of one who is moving; bhavatah--of yourself; ca--and; anumanye--I guess like that; yathâ--as much as; asatâ--with something that is not an actual fact; uda--of water; ânayana-âdi--of the bringing and other such tasks; abhâvât--from the absence; sa-mûlah--based on evidence; istah--respected; vyavahâra-mârgah--phenomenon.

> > TRANSLATION

> > You have said, "I am not fatigued from labor." Although the soul is different from the body, there is fatigue because of bodily labor, and it appears to be the fatigue of the soul. When you are carrying the palanquin, there is certainly labor for the soul. This is my conjecture. You have also said that the external behavior exhibited between the master and the servant is not factual, but although in the phenomenal world it is not factual, the products of the phenomenal world can actually affect things. That is visible and experienced. As such, even though material activities are impermanent, they cannot be said to be untrue.

> > *******

> > TEXT 22

> > sthâly-agni-tâpât payaso 'bhitâpas

> > tat-tâpatas tandula-garbha-randhih

> > dehendriyâsvâsaya-sannikarsât

> > tat-samsrtih purusasyânurodhât

> > sthâli--on the cooking pot; agni-tâpât--because of the heat of fire; payasah--the milk put into the pot; abhitâpah--becomes hot; tat-tâpatah--because of the milk's becoming hot; tandula-garbha-randhih--the center of the rice within the milk becomes cooked; deha-indriya-asvâsaya--the bodily senses; sannikarsât--from having connections with; tat-samsrtih--the experience of fatigue and other miseries; purusasya--of the soul; anurodhât--from compliance due to being grossly attached to the body, senses and mind.

> > TRANSLATION

> > King Rahugana continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.

> > *******

> > TEXT 23

> > sâstâbhigoptâ nrpatih prajânâm

> > yah kinkaro vai na pinasti pistam

> > sva-dharmam ârâdhanam acyutasya

> > yad îhamâno vijahâty aghaugham

> > sâstâ--the governor; abhigoptâ--a well-wisher of the citizens as a father is the well-wisher of his children; nr-patih--the king; prajânâm--of the citizens; yah--one who; kinkarah--order carrier; vai--indeed; na--not; pinasti pistam--grinds what is already ground; sva-dharmam--one's own occupational duty; arâdhanam--worshiping; acyutasya--of the Supreme personality of Godhead; yat--which; îhamânah--performing; vijahâti--they are released from; agha-ogham--all kinds of sinful activity and faulty action.

> > TRANSLATION

> > My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king, his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is like chewing the chewed or grinding the pulp; that is to say, there is no benefit in it. However, if one is engaged in his own occupational duty as ordered by the Supreme Lord, his sinful activities are certainly diminished. Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way.

> > *******

> > TEXT 24

> > tan me bhavân nara-devâbhimâna-

> > madena tucchîkrta-sattamasya

> > krsîsta maitrî-drsam ârta-bandho

> > yathâ tare sad-avadhyânam amhah

> > tat--therefore; me--unto me; bhavân--your good self; nara-deva-abhimâna-madena--by madness due to having the body of a king and thus being proud of it; tucchîkrta--who has insulted; sat-tamasya--you who are the best among human beings; krsîsta--kindly show; maitrî-drsam--your causeless mercy upon me like a friend; ârta-bandho--O friend of all distressed persons; yathâ--so; tare--I can get relief from; sat-avadhyânam--neglecting a great personality like you; amhah--the sin.

> > TRANSLATION

> > Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. If you do so, I can be relieved from sinful activities brought about by insulting you.

> > *******

> > TEXT 25

> > na vikriyâ visva-suhrt-sakhasya

> > sâmyena vîtâbhimates tavâpi

> > mahad-vimânât sva-krtâd dhi mâdrn

> > nanksyaty adûrâd api sûlapânih

> > na--not; vikriyâ--material transformation; visva-suhrt--of the Supreme Personality of Godhead, who is a friend to everyone; sakhasya--of you, the friend; sâmyena--because of your mental equilibrium; vîta-abhimateh--who has completely forsaken the bodily concept of life; tava--your; api--indeed; mahat-vimânât--of insulting a great devotee; sva-krtât--from my own activity; hi--certainly; mâdrk--a person like me; nanksyati--will be destroyed; adûrât--very soon; api--certainly; sûla-pânih--even though as powerful as Lord Siva (Sûlapâni).

> > TRANSLATION

> > O my dear lord, you are the friend of the Supreme Personality of Godhead, who is the friend of all living entities. You are therefore equal to everyone, and you are free from the bodily conception. Although I have committed an offense by insulting you, I know that there is no loss or gain for you due to my insult. You are fixed in your determination, but I have committed an offense. Because of this, even though I may be as strong as Lord Siva, I shall be vanquished without delay due to my offense at the lotus feet of a Vaisnava.

> > Back to the running text