Bhagavatapurana 5.10

English (machine translation) 5.10

Language: English

5.10.1

Śrī Śuka said:
Then, as Rahūgaṇa, the ruler of Sindhu and Sauvīra, was traveling on the bank of the Ikṣumatī, when the leader of the palanquin-bearers was searching for a palanquin carrier, that best of twice-born [Bharata] was brought forward by providence. Seen and judged, “This plump youth with sturdy limbs is well able to bear the yoke like an ox or an ass,” he, though unworthy of such work, was seized by force along with those previously taken for forced labor, and that exalted soul carried the palanquin.

5.10.2

For when the pace of that best of twice-born, who was watching an arrow's length ahead of him [to avoid harming living beings], did not match the stride of the other men, Rahūgaṇa, perceiving his palanquin to be moving unevenly, said to the men carrying it: “O carriers, walk properly! Why is this conveyance being borne so unevenly?”

5.10.3

Then, hearing their master’s reproachful words and fearing in their minds the fourth expedient [punishment], they submitted to him:

5.10.4

“We are not negligent, O king, but follow your command and carry [it] properly. This man, newly appointed just now, does not walk quickly, and we are simply unable to carry it along with him.”

5.10.5

Deciding that “surely a fault through association of even one person can affect all the companions,” King Rahūgaṇa, having heard their pathetic words, although he had served elders, was overcome by anger that arose slightly by force of his natural disposition; and with his intellect clouded by passion, he spoke to him whose spiritual splendor was concealed, like fire covered [by ashes]:

5.10.6

“Alas, what misery, brother! Clearly you are deeply exhausted, having carried it alone over a long road for so very long. You are not very plump, nor are your limbs sturdy, and you are stricken with old age, my friend; nor indeed are these other companions sharing the burden!” Although thus profusely mocked, he, being one who had realized Brahman, in whom no false conception of ‘I’ and ‘mine’ had been superimposed upon his own final body—a particular configuration, an insubstantial entity produced by ignorance out of material elements, qualities, actions, and impressions—carried the palanquin silently as before.

5.10.7

Then, as his palanquin again moved unevenly, Rahūgaṇa, enraged, said: “What is this, you living corpse? Insulting me, do you transgress your master’s command? To you who are negligent I shall administer a cure, like Yama with the staff in hand to the populace, so that you will come to your senses!”

5.10.8

To him who was thus speaking much incoherent talk, puffed up with pride as a king, whose appreciation for all who are dear to the Lord was obscured by arrogance mingled with passion and darkness, and who fancied himself a learned man—to him that venerable brāhmaṇa, who was one with Brahman, the friend and self of all beings, whose mind was not uninformed regarding the conduct of masters of yoga, spoke as follows, smiling as it were, free from pride:

5.10.9

The brāhmaṇa said:
What was spoken by you is clearly not false, O hero, if there were a burden of mine, the bearer, / if there were a road to be reached by the traveler; “fat” is not a statement made by the wise regarding a physical heap.

5.10.10

Stoutness, emaciation, physical illnesses, mental afflictions, hunger, thirst, fear, strife, desire, old age, / sleep, attachment, anger, conceit, delusion, and grief belong to one born with a body; they do not belong to me.

5.10.11

Being a living corpse, O king, is invariably seen of whatever undergoes transformation, having a beginning and an end. / Only where the relation of owner and property is permanent, O praiseworthy one, is the application of injunctions and duties then spoken of.

5.10.12

When we do not see even the slightest room for notions of distinction other than by convention, / who is the master there, and what is to be ruled? Even so, O king, what may we do for you?

5.10.13

For me, who have attained my own true nature like a madman, a drunkard, or an idiot, O hero, / what purpose is served by a cure administered by you? And to teach one who is stubborn and insensible is merely grinding what has already been ground.

5.10.14

Śrī Śuka said:
Having replied so much in words of dialectical refutation, that foremost sage, tranquil in disposition, for whom the causes of not-self had ceased, dispelling his past karma already begun by experiencing it, carried the royal carriage as before.

5.10.15

And he too, O son of Pāṇḍu [Parīkṣit], that ruler of Sindhu and Sauvīra, qualified with complete faith in the inquiry into truth, having heard those words of the twice-born which cut through the knots of the heart and were in accord with many works of yoga, quickly climbed down, approached the soles of his feet with his head, and, begging forgiveness, with his royal pride gone, said:

5.10.16

Who are you, wandering disguised among the twice-born? You wear the sacred thread; which avadhūta are you? / Whose are you, from where, and for what reason are you here? Are you Kapiladeva himself come for our welfare?

5.10.17

I do not fear the thunderbolt of the king of gods, nor the trident of the three-eyed Rudra, nor the staff of Yama; / nor the weapons of Agni, Sūrya, Soma, Vāyu, or Kubera; but I greatly fear disrespect toward the family of brāhmaṇas.

5.10.18

Therefore tell me: unattached, like a dunce, with concealed spiritual wisdom and power, you wander boundless; / your words woven with yoga, O holy one, our minds are not able even to penetrate.

5.10.19

And I was setting out to question a master of yoga, the supreme guru of the sages who know the truth of the self, / Hari Himself who has descended as a portion of knowledge—what in this world is the ultimate refuge?

5.10.20

Are you yourself wandering about with disguised marks to inspect the world? / How could one of blinded intellect, attached to household life, perceive the way of masters of yoga?

5.10.21

Fatigue from labor is indeed directly seen in oneself who carries and goes, and I think [the same] of you; / just as from the absence of carrying water and the like by a non-existent jar, the way of worldly transaction is admitted to be based on reality.

5.10.22

From the heating of the pot by fire comes the heating of the water, and from its heat the boiling within the grains of rice; / through connection with the body, senses, breath, and inner mind, there is transmigration for the person according to conformity [with them].

Translations (1)

The Srimad Bhagavatam — S. Subba Rau 1928, English

Linked texts (1)

Bhāgavatapurāṇa — Vyāsa, Sanskrit