Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata

The Twelfth Chapter explains that though the universe is false, Kṛṣṇa’s six qualities, his abode and bhakti are true. Kāraṇa means the Lord. This indicates that Bharata has an eternal form for protecting the world. His form, by its experience of bliss, makes insignificant the arguments of the writers of scriptures. O avadhūta!

My vision has been bitten seriously by the snake of false identity with the despicable body. O brāhmaṇa! Your words are medicine (agadam). An example is given. On the grounds that this example is not always true (medicine does not always cure) another example is given. If the example of medicine is unsatisfactory, then the words of Bharata are compared to nectar.

I will later tell you the topics of doubt. Now explain your words, difficult to understand, about adhyātma-yoga, so that it is easy to understand. I am inquisitive.

O master of yoga! I said that one becomes tired from work. You replied that though there appears to be actions like carrying the load and results like becoming tired, this is only a conventional appearance and one cannot discern the conventional world as the truth simply by such examples. Since your words are bewildering, my mind has become bewildered, by not clearly understanding your intentions.

The brāhmaṇa (Jaòa Bharata) said: O King! This carrier, who is a transformation of earth, walks on the earth for some reason. Above his feet are ankles, calves, knees, thigh, waist, chest, neck, and shoulders. Above the shoulders is the wooden palanquin and in the palanquin is the person called the King of Sauvīra, who, blinded by illusion of false identity, thinks “I am the King of Sindhu.

Not having understood the answer given to defeat the King’s statement, the King again asks. Now Bharata addresses the King disrespectfully. O King (pārthiva—earth)! Your conventional existence is insubstantial. Using another technique, Bharata now answers. This person, the carrier of the palanquin, is a transformation of earth. He is moving for some reason. It he does not move, he is an inanimate object like a stone. This is the difference. His feet, a transformation of earth, are situated on earth. Above his feet are his ankles, calves, knees, thighs, waist, chest, neck and shoulders (aṁśāḥ). Ura instead of uras is poetic license. Above the shoulders is the palanquin, a transformation of wood. In the palanquin, a transformation of earth, there is a person with the name “King of Sauvīra.” You think you are the King, but this is not actual. From all the elements starting with earth and ending with the palanquin, to which of these does the fatigue from carrying it belong? “I can see that the earth and the palanquin are not tired. Therefore the feet etc. must be tired.” But without the palanquin we do not see fatigue in the limbs which do the carrying. “Fatigue arises for the possessor of limbs from carrying the palanquin.” But we cannot distinguish fatigue of the possessor of limbs who is different from the limbs. “Whether a possessor of limbs exists or not, one experiences the suffering of fatigue in being the carrier.” This is not the final conclusion, because one does not experience fatigue on carrying the ornaments of a young girl or on carrying one’s young son. Thus happiness and distress are experienced only by one’s particular identity. And you, blind with false identity, thinking “I am a king” actually see nothing. This is your happiness. Those who have no false identity do not have this happiness and distress.

The King has said (SB 5.10.23) that ruling of the citizens was dharma, even without knowledge. Ruling over the citizens by engaging them forcibly, without mercy, is not dharma but adharma. You proudly (dhṛṣṭaḥ) think “I am the servant of Acyuta. I am an inquirer about the highest truth.”

“Your statement that the practical, conventional world is insubstantial is not true since one see that even the liberated souls without false identity experience happiness and distress from prārabdha-karma, and since you cannot deny that you experience fatigue from carrying the load.” True, there remains a trace of happiness and distress for the liberated souls like me by destruction of the causes of illusion. When a person awakens, though conscious that his dream of a snake is unreal, for a short time he still shakes in fear, though it is insignificant. However, one who has not awoken sees the dream snake as real. This is like your experience of conventional reality. By logic I will now show the illusory nature of the conventional world. That is explained in this verse.

We know that the living beings arise from earth and disappear (niṣṭhām) into the earth. Therefore, the cause of the conventional world, inferred from actions (such as carrying water), should be discerned as transformations of the earth only, being differences in name only. You can understand this if your sense of logic is functioning. The śruti says vācārambhaṇaṁ vikāro nāmadheyaṁ mṛttikety eva satyam: the transformations of earth are simply words or names; earth alone is true. (Chāndogya Upaniṣad 6.14)

“Earth at least is real.” The word “earth” exists as a name only. Why? Because it is caused by atomic particles (asat), which are the cause of earth. Earth cannot exist except for these particles. “Then particles are real.” These particles have been imagined by the mind out of ignorance by philosophers, in order to explain the effects in the world we perceive. Therefore particles are also unreal. The reason for this conception is described. A particular object such as earth is made out of the totality of particles. One should accept the total only rather than the parts.

One should know that everything is made of māyā (ajayā), characterized by substance, nature, mind, time, or karma, or distinct qualities like fine and very fine (aṇūh,) big and very big (bṛhat), cause (asat) and effect (sat), objects with consciousness (jīvam) and objects without consciousness (ajīvam).

“Then what is truth?” The previously mentioned truth, tattva, is said to be that which is known by the authority of the scriptures. This has been mentioned in the First Canto as tattvaṁ vadanti tattattvavidastattvaṁ yajjñānadvayam. Knowledge is truth which is beyond the guṇas (viśuddham). It is supreme, from which arises liberation. It is without a second (ekam). It is devoid in internal (anantaram) and external (abahiḥ). That means it pervades everywhere. This knowledge is also Brahman, Paramātmā and Bhagavān. Brahman means the impersonal aspect worshiped by the jñānīs. It is called Paramātmā (pratyak praśāntam), worshipped by the yogīs. Praśāntam means that in which the jīva is extinguished. Bhagavān is the aspect worshipped by the devotees. They say that these three forms are included in Vāsudeva, the son of Vasudeva, who is the most complete form. He is called pūrṇaṁ brahma sanātanam (SB 10.24.32), as kṛṣṇāya paramātmane (SB 10.6.36) and as tatas tu bhagavān kṛṣṇa. (SB 10.8.27) In the Gīta he calls himself the basis of brahman: brahmaṇo hi pratiṣṭhāham (BG14.27) He also describes himself as Paramātmā: viṣṭabhyāhamidaṁ kṛtsnamekāṁśena sthito jagad (BG 10.42) He also says vāsudevo bhagavatām: among the forms of Bhagavān, I am Vāsudeva. (SB 11.26.29)

The word bhaga in bhagavān means aiśvarya or lordship. This also implies “those who are controlled by the Lord.” Since the jīvas in māyā are in illusion, as previously described, “those controlled by the Lord” means the devotees in the Lord’s abode. They are eternal. The devotees and the abode of the Lord are both eternal truth. Like the Lord, they are proved by the statements of scripture. This is explained in the First Canto and elsewhere. Śraddhā mat sevāyān tu nirguṇā: faith in my devotional service is purely transcendental. (SB 11.25.27) Man-niketaṁ tu nirguṇam: residence in a place where I reside is transcendental. (SB 11.25.25) Anything related to bhakti is said to be eternal truth as well.

The intention of this section is as follows. O King! You have spoken of the material world made of māyā, proven by the senses, which has transformations which are eternal, sometimes visible and invisible. You must accept the temporary nature of these material things since they are limited by time and place, according to your own opinion. But since spiritual objects are not limited by time and place, being completely different, they are not part of the material, conventional world. You repeatedly talk of the conventional world. Other philosophers say this conventional world is false. This view has also been stated. However, even these persons do not object to the conclusion of the scriptures, stated in the present verse.

“It has been said that bhakti means engaging the senses and body for Kṛṣṇa. The Lord has said that bhakti is beyond the guṇas: lakṣaṇaṁ bhakti-yogasya

nirguṇasya hy udāhṛtam (SB 3.29.12) This can be true in parināma-vāda, where the effects are stated to be real. I can understand very well that the material body and senses become spiritual by the contact with bhakti, which is like a touchstone. In vivarta-vada however the effects are said to be unreal. Therefore the body and senses are unreal. Bhakti therefore has not foundation. How can it said to be beyond the guṇas? When the guru at the time of teaching says “I will now teach about nirguṇa bhakti” the person taught is non-existent. How can the guru teach? It is like sowing seeds in the sky. How can Kṛṣṇa bhakti exist? Moreover how can prema arise through practice? Moreover how can the Lord be controlled by prema?”

For the Lord with inconceivable powers, nothing is impossible. The Lord himself has said:

eṣā buddhimatāṁ buddhir manīṣā ca manīṣiṇām

yat satyam anṛteneha martyenāpnoti māmṛtam

This process is the supreme intelligence of the intelligent and the cleverness of the most clever, for by following it one can in this very life make use of the temporary and unreal to achieve me, the eternal reality. SB 11.29.22

The meaning is this. This is intelligence because (yat) by the mortal body which is false, one attains the supreme truth (ṛtam), me. Or one attains me (mā) the form of the highest bliss (amṛtam). Anṛtena martyena can also refer to anything subject to destruction—the body, senses, prāṇa, leaves, flowers, incense, fragrance, lamps, food, umbrella, and cāmara. That one achieves me by these items is intelligence among those with intelligence. This is the conclusion amongst the most elevated wise men. The method of obtaining bhakti is explained by the Lord:

martyo yadā tyakta-samasta-karmā niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno mayātma-bhūyāya ca kalpate vai

A person who gives up all karmas and offers himself entirely to guru, whom I desire to make special, achieves freedom from death and, more important, is qualified to be an associate of mine in prema. SB 11.29.34

When a mortal being gives up all karmas, completely gives up the desire for varṇāśrama-dharma, and gives “I and mine” (niveditātmā) to me, in the form of the guru, when he decides with determination “I offer whatever I have in this life and the next to the feet of the Lord,” then I desire to make that person special (vicikītṣitaḥ), though he arises from false conception. I will make him devoid of the guṇas. nirguṇo mad-apāśrayaḥ: he who surrenders to me is beyond the guṇas. (SB 11.25.26) Not being affected by māyā, he is not temporary but eternal. Since he is not affected by ignorance, he is not false, but based on his svarūpa. Because he is the effect of me, he is beyond the guṇas. The verse does not say “I make him special” but “I desire to make him special” using the desiderative affix. This means that I begin to make him nirguṇa (rather than suddenly taking him beyond the guṇas). Gradually by practicing bhakti, and ascending through the stages of niṣṭhā, ruci and āsakti, he comes to rati, and then becomes completely nirguṇa. Then, at that time, he will not interact with false objects at all. Previously he interacted with the material world as much as necessary.

The meaning is this. By the Lord’s inconceivable energy, at the time of giving instructions on bhakti, body, senses and mind which are beyond the guṇas are created by me, though invisibly, in order to show the greatness of bhakti. The material body, senses and mind are destroyed invisibly.

naivaṁ-vidhaḥ puruṣa-kāra urukramasya

puṁsāṁ tad-aḍghri-rajasā jita-ṣaò-guṇānām

citraṁ vidūra-vigataḥ sakṛd ādadīta

yan-nāmadheyam adhunā sa jahāti bandham

Such power is not surprising from persons who have conquered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the Lord’s name once. SB 5.1.35

The meaning is this. It is not surprising for such persons to create the world with seven oceans as Priyavrata did. Even the outcaste (vidūra-vigataḥ) who chants the name of the Lord once immediately (adhunā) gives up his body. Though his body is still visible, he gives up the body related to prārabdha-karma, though this is not seen.

Then, the devotee attains amṛtatvam, absence of the symptoms of death and is qualified for his position (ātma-bhāvāya). This means that he remains to serve me wherever I am. (This is still explaining SB11.29.34.)

All the false, material objects which exist in this world lose their material qualities by association with bhakti. The Lord makes those objects the highest truth, favorable to the desires of his devotee. What is impossible for the inconceivable power of the Lord? The statements “Service to me is beyond the guṇas” and “My abode is beyond the guṇas” are true. Śaḍkārācarya has accepted the following from Mahābhārata, Udyama-parvā:

acintyāḥ khalu ye bhāvā na tāṁstarkeṇa yojayet

prakṛtibhyaḥ paraṁ yattu tadacintasya lakṣaṇam

Inconceivable states are not subject to material argumentation. The quality in inconceivability is that it is beyond the material realm.

By the word bhāvāḥ (states) in the plural, one should not think that the state of oneness has been discarded, since all these states are one in the Lord. Thus everything is clear.

One cannot attain the Lord without bhakti attained by mercy of the devotees. This is explained in two verses. O King Rahūgana! The three types of realization just mentioned cannot be attained by tapas or other methods. Tapas means concentration of the mind. Ijyā means Vedic activities such as sacrifices. Nirvanpat means “giving food in charity.” Gṛhāt means “establishing shelters for helping others.” Chhandasā means “by study of the Vedas.” Jalāgni-sūryaiḥ means “by performing austerities involving water, fire and the sun.”

The devotees of Kṛṣṇa are described. Where one bathes in the dust of their feet, or where there are great devotees (yatra), the qualities of the Lord such as his affectionate nature are repeatedly glorified. Even those desiring liberation listen. These talks produce pure thoughts of Vāsudeva, the son of Vasudeva, without the desire for liberation.

“Who are you, so merciful to give teachings on knowledge to a great offender like me?” This verse answers. I was freed from the bondage of attachment to dealings of this world seen and heard. By misfortune, I became inattentive.

His worship of Kṛṣṇa, though failing in the last life, saves him. Fearing material association, I wander about unknown (avivṛtaḥ)

Asaḍga means detachment from material things. Susaḍga means attachment to devotees. By these two, one gains knowledge, which is a sword. With the sword a person cuts illusion in the form of an elephant and attains the Lord, at the end (atipāram) of saṁsāra (adhvanaḥ).

Thus ends the commentary on the Twelfth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.