> > 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 Twelve: Conversation Between Mahârâja Rahûgana and Jada Bharata

> > *******

> > TEXT 1

> > rahûgana uvâca

> > namo namah kârana-vigrahâya

> > svarûpa-tucchîkrta-vigrahâya

> > namo 'vadhûta dvija-bandhu-linga-

> > nigûdha-nityânubhavâya tubhyam

> > rahûganah uvâca--King Rahûgana said; namah--my respectful obeisances; namah--obeisances; kârana-vigrahâya--to one whose body emanates from the Supreme Person, the cause of all causes; svarûpa-tucchîkrta-vigrahâya--who has completely removed all the contradictions of the scriptures by manifesting his true self; namah--respectful obeisances; avadhûta--O master of all mystic power; dvija-bandhu-linga--by the characteristics of a person born in a brâhmana family but not executing the duties of a brâhmana; nigûdha--covered; nitya-anubhavâya--to him whose eternal self-realization; tubhyam--to you.

> > TRANSLATION

> > King Rahugana said: O most exalted personality, you are not different from the Supreme Personality of Godhead. By the influence of your true self, all kinds of contradiction in the sastras have been removed. In the dress of a friend of a brahmana, you are hiding your transcendental blissful position. I offer my respectful obeisances unto you.

> > *******

> > TEXT 2

> > jvarâmayârtasya yathâgadam sat

> > nidâgha-dagdhasya yathâ himâmbhah

> > kudeha-mânâhi-vidasta-drsteh

> > brahman vacas te 'mrtam ausadham me

> > jvara--of a fever; âmaya--by the disease; ârtasya--of a distressed person; yathâ--just as; agadam--the medicine; sat--right; nidâgha-dagdhasya--of one scorched by the heat of the sun; yathâ--just as; hima-ambhah--very cold water; ku-deha--in this body made of matter and full of dirty things such as stool and urine; mâna--of pride; ahi--by the serpent; vidasta--bitten; drsteh--of one whose vision; brahman--O best of the brâhmanas; vacah--words; te--your; amrtam--nectar; ausadham--medicine; me--for me.

> > TRANSLATION

> > O best of the brahmanas, my body is filled with dirty things, and my vision has been bitten by the serpent of pride. Due to my material conceptions, I am diseased. Your nectarean instructions are the proper medicine for one suffering from such a fever, and they are cooling waters for one scorched by the heat.

> > *******

> > TEXT 3

> > tasmâd bhavantam mama samsayârtham

> > praksyâmi pascâd adhunâ subodham

> > adhyâtma-yoga-grathitam tavoktam

> > âkhyâhi kautûhala-cetaso me

> > tasmât--therefore; bhavantam--to you; mama--of me; samsaya-artham--the subject matter that is not clear to me; praksyâmi--I shall submit; pascât--afterwards; adhunâ--now; su-bodham--so that it can be clearly understood; adhyâtma-yoga--of mystic instruction for self-realization; grathitam--as composed; tava--your; uktam--speech; âkhyâhi--please explain again; kautûhala-cetasah--whose mind is very inquisitive to understand the mystery of such statements; me--to me.

> > TRANSLATION

> > Whatever doubts I have about a particular subject matter I shall ask you about later. For the time being, these mysterious yoga instructions you have given me for self-realization appear very difficult to understand. Please repeat them in a simple way so that I can understand them. My mind is very inquisitive, and I want to understand this clearly.

> > *******

> > TEXT 4

> > yad âha yogesvara drsyamânam

> > kriyâ-phalam sad-vyavahâra-mûlam

> > na hy anjasâ tattva-vimarsanâya

> > bhavân amusmin bhramate mano me

> > yat--that which; âha--have said; yoga-îsvara--O master of mystic power; drsyamânam--being clearly seen; kriyâ-phalam--the results of moving the body here and there, such as feeling fatigue; sat--existing; vyavahâra-mûlam--whose basis is etiquette alone; na--not; hi--certainly; anjasâ--on the whole, or in fact; tattva-vimarsanâya--for understanding the truth by consultation; bhavân--your good self; amusmin--in that explanation; bhramate--is bewildered; manah--mind; me--my.

> > TRANSLATION

> > O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed.

> > *******

> > TEXT 5-6

> > brâhmana uvâca

> > ayam jano nâma calan prthivyâm

> > yah pârthivah pârthiva kasya hetoh

> > tasyâpi cânghryor adhi gulpha janghâ-

> > jânûru-madhyora-sirodharâmsâh

> > amse 'dhi dârvî sibikâ ca yasyâm

> > sauvîra-râjety apadesa âste

> > yasmin bhavân rûdha-nijâbhimâno

> > râjâsmi sindhusv iti durmadândhah

> > brâhmanah uvâca--the brâhmana said; ayam--this; janah--person; nâma--celebrated as such; calan--moving; prthivyâm--on the earth; yah--who; pârthivah--a transformation of the earth; pârthiva--O King, who possesses a similar earthly body; kasya--for what; hetoh--reason; tasya api--of him also; ca--and; anghryoh--feet; adhi--above; gulpha--ankles; janghâ--calves; jânu--knees; uru--thighs; madhyora--waist; sirah-dhara--neck; amsâh--shoulders; amse--shoulder; adhi--upon; dârvî--made of wood; sibikâ--palanquin; ca--and; yasyâm--on which; sauvîra-râjâ--the King of Sauvîra; iti--thus; apadesah--known as; âste--there is; yasmin--in which; bhavân--Your Lordship; rûdha--imposed upon; nija-abhimânah--having a conception of false prestige; râjâ asmi--I am the King; sindhusu--in the state of Sindhu; iti--thus; durmada-andhah--captivated by false prestige.

> > TRANSLATION

> > The self-realized brahmana Jada Bharata said: Among the various material combinations and permutations, there are various forms and earthly transformations. For some reason, these move on the surface of the earth and are called palanquin carriers. Those material transformations which do not move are gross material objects like stones. In any case, the material body is made of earth and stone in the form of feet, ankles, calves, knees, thighs, torso, throat and head. Upon the shoulders is the wooden palanquin, and within the palanquin is the so-called King of Sauvira. The body of the King is simply another transformation of earth, but within that body Your Lordship is situated and falsely thinking that you are the King of the state of Sauvira.

> > *******

> > TEXT 7

> > socyân imâms tvam adhikasta-dînân

> > vistyâ nigrhnan niranugraho 'si

> > janasya goptâsmi vikatthamâno

> > na sobhase vrddha-sabhâsu dhrstah

> > socyân--lamentable; imân--all these; tvam--you; adhi-kasta-dînân--poor persons suffering more pains because of their povertystricken position; vistyâ--by force; nigrhnan--seizing; niranugrahah asi--you have no mercy in your heart; janasya--of the people in general; goptâ asmi--I am the protector (king); vikatthamânah--bragging; na sobhase--you do not look very good; vrddha-sabhâsu--in the society of learned persons; dhrstah--simply impudent.

> > TRANSLATION

> > It is a fact, however, that these innocent people carrying your palanquin without payment are certainly suffering due to this injustice. Their condition is very lamentable because you have forcibly engaged them in carrying your palanquin. This proves that you are cruel and unkind, yet due to false prestige you were thinking that you were protecting the citizens. This is ludicrous. You were such a fool that you could not have been adored as a great man in an assembly of persons advanced in knowledge.

> > *******

> > TEXT 8

> > yadâ ksitâv eva carâcarasya

> > vidâma nisthâm prabhavam ca nityam

> > tan nâmato 'nyad vyavahâra-mûlam

> > nirûpyatâm sat-kriyayânumeyam

> > yadâ--therefore; ksitau--in the earth; eva--certainly; cara-acarasya--of different bodies, some moving and some not moving; vidâma--we know; nisthâm--annihilation; prabhavam--appearance; ca--and; nityam--regularly by the principles of nature; tat--that; nâmatah--than simply by name; anyat--other; vyavahâra-mûlam--cause of material activities; nirûpyatâm--let it be ascertained; sat-kriyayâ--by actual employment; anumeyam--to be inferred.

> > TRANSLATION

> > All of us on the surface of the globe are living entities in different forms. Some of us are moving and some not moving. All of us come into existence, remain for some time and are annihilated when the body is again mingled with the earth. We are all simply different transformations of the earth. Different bodies and capacities are simply transformations of the earth that exist in name only, for everything grows out of the earth and when everything is annihilated it again mingles with the earth. In other words, we are but dust, and we shall but be dust. Everyone can consider this point.

> > *******

> > TEXT 9

> > evam niruktam ksiti-sabda-vrttam

> > asan nidhânât paramânavo ye

> > avidyayâ manasâ kalpitâs te

> > yesâm samûhena krto visesah

> > evam--thus; niruktam--falsely described; ksiti-sabda--of the word "earth"; vrttam--the existence; asat--not real; nidhânât--from the dissolution; parama-anavah--atomic particles; ye--all of which; avidyayâ--because of less intelligence; manasâ--in the mind; kalpitâh--imagined; te--they; yesâm--of which; samûhena--by the aggregate; krtah--made; visesah--the particulars.

> > TRANSLATION

> > One may say that varieties arise from the planet earth itself. However, although the universe may temporarily appear to be the truth, it ultimately has no real existence. The earth was originally created by a combination of atomic particles, but these particles are impermanent. Actually the atom is not the cause of the universe, although some philosophers think so. It is not a fact that the varieties found in this material world simply result from atomic juxtaposition or combination.

> > *******

> > TEXT 10

> > evam krsam sthûlam anur brhad yad

> > asac ca saj jîvam ajîvam anyat

> > dravya-svabhâvâsaya-kâla-karma-

> > nâmnâjayâvehi krtam dvitîyam

> > evam--thus; krsam--skinny or short; sthûlam--fat; anuh--tiny; brhat--big; yat--which; asat--impermanent; ca--and; sat--existing; jîvam--the living entities; ajîvam--inanimate, lifeless matter; anyat--other causes; dravya--phenomena; sva-bhâva--nature; âsaya--disposition; kâla--time; karma--activities; nâmnâ--only by such names; ajayâ--by material nature; avehi--you should understand; krtam--done; dvitîyam--duality.

> > TRANSLATION

> > Since this universe has no real ultimate existence, the things within it--shortness, differences, grossness, skinniness, smallness, bigness, result, cause, living symptoms, and materials--are all imagined. They are all pots made of the same substance, earth, but they are named differently. The differences are characterized by the substance, nature, predisposition, time and activity. You should know that all these are simply mechanical manifestations created by material nature.

> > *******

> > TEXT 11

> > jnânam visuddham paramârtham ekam

> > anantaram tv abahir brahma satyam

> > pratyak prasântam bhagavac-chabda-samjnam

> > yad vâsudevam kavayo vadanti

> > jnânam--the supreme knowledge; visuddham--without contamination; parama-artham--giving the ultimate goal of life; ekam--unified; anantaram--without interior, unbroken; tu--also; abahih--without exterior; brahma--the Supreme; satyam--Absolute Truth; pratyak--inner; prasântam--the calm and peaceful Supreme Lord, worshiped by the yogîs; bhagavat-sabda-samjnam--known in the higher sense as Bhagavân, or full of all opulences; yat--that; vâsudevam--Lord Krsna, the son of Vasudeva; kavayah--the learned scholars; vadanti--say.

> > TRANSLATION

> > What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.

> > *******

> > TEXT 12

> > rahûganaitat tapasâ na yâti

> > na cejyayâ nirvapanâd grhâd vâ

> > na cchandasâ naiva jalâgni-sûryair

> > vinâ mahat-pâda-rajo-'bhisekam

> > rahûgana--O King Rahûgana; etat--this knowledge; tapasâ--by severe austerities and penances; na yâti--does not become revealed; na--not; ca--also; ijyayâ--by a great arrangement for worshiping the Deity; nirvapanât--or from finishing all material duties and accepting sannyâsa; grhât--from ideal householder life; vâ--or; na--nor; chandasâ--by observing celibacy or studying Vedic literature; na eva--nor; jala-agni-sûryaih--by severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vinâ--without; mahat--of the great devotees; pâda-rajah--the dust of the lotus feet; abhisekam--smearing all over the body.

> > TRANSLATION

> > My dear King Rahugana, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vanaprastha, accepting sannyasa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.

> > *******

> > TEXT 13

> > yatrottamasloka-gunânuvâdah

> > prastûyate grâmya-kathâ-vighâtah

> > nisevyamâno 'nudinam mumuksor

> > matim satîm yacchati vâsudeve

> > yatra--in which place (in the presence of exalted devotees); uttama-sloka-guna-anuvâdah--discussion of the pastimes and glories of the Supreme Personality of Godhead; prastûyate--is presented; grâmya-kathâ-vighâtah--due to which there is no chance of talking of worldly matters; nisevyamânah--being heard very seriously; anudinam--day after day; mumuksoh--of persons who are very serious about getting out of material entanglement; matim--meditation; satîm--pure and simple; yacchati--is turned; vâsudeve--unto the lotus feet of Lord Vâsudeva.

> > TRANSLATION

> > Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshiped with full attention. In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vasudeva.

> > *******

> > TEXT 14

> > aham purâ bharato nâma râjâ

> > vimukta-drsta-sruta-sanga-bandhah

> > ârâdhanam bhagavata îhamâno

> > mrgo 'bhavam mrga-sangâd dhatârthah

> > aham--I; purâ--formerly (in my previous birth); bharatah nâma râjâ--a King named Mahârâja Bharata; vimukta--liberated from; drsta-sruta--by experiencing personally through direct association, or by getting knowledge from the Vedas; sanga-bandhah--bondage by association; ârâdhanam--the worship; bhagavatah--of the Supreme Personality of Godhead, Vâsudeva; îhamânah--always performing; mrgah abhavam--I became a deer; mrga-sangât--because of my intimate association with a deer; hata-arthah--having neglected the regulative principles in the discharge of devotional service.

> > TRANSLATION

> > In a previous birth I was known as Maharaja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deep affection for the deer, in my next life I had to accept the body of a deer.

> > *******

> > TEXT 15

> > sâ mâm smrtir mrga-dehe 'pi vîra

> > krsnârcana-prabhavâ no jahâti

> > atho aham jana-sangâd asango

> > visankamâno 'vivrtas carâmi

> > sâ--that; mâm--me; smrtih--remembrance of the activities of my previous life; mrga-dehe--in the body of a deer; api--although; vîra--O great hero; krsna-arcana-prabhavâ--which appeared because of the influence of sincere service to Krsna; no jahâti--did not leave; atho--therefore; aham--I; jana-sangât--from the association of ordinary men; asangah--completely detached; visankamânah--being afraid; avivrtah--unobserved by others; carâmi--I go here and there.

> > TRANSLATION

> > My dear heroic King, due to my past sincere service to the Lord, I could remember everything of my past life even while in the body of a deer. Because I am aware of the falldown in my past life, I always keep myself separate from the association of ordinary men. Being afraid of their bad, materialistic association, I wander alone unnoticed by others.

> > *******

> > TEXT 16

> > tasmân naro 'sanga-susanga-jâta-

> > jnânâsinehaiva vivrkna-mohah

> > harim tad-îhâ-kathana-srutâbhyâm

> > labdha-smrtir yâty atipâram adhvanah

> > tasmât--for this reason; narah--every person; asanga--by detachment from the association of worldly people; su-sanga--by the association of devotees; jâta--produced; jnâna-asinâ--by the sword of knowledge; iha--in this material world; eva--even; vivrkna-mohah--whose illusion is completely cut to pieces; harim--the Supreme Personality of Godhead; tad-îhâ--of His activities; kathana-srutâbhyâm--by the two processes of hearing and chanting; labdha-smrtih--the lost consciousness is regained; yâti--achieves; atipâram--the ultimate end; adhvanah--of the path back home, back to Godhead.

> > Back to the running text