rule



 

Canto 5

S'rî Râdhika Stava

 

 

Chapter 13: Further Talks between Mahârâja Rahûgana and Jada Bharata

(1) The brahmin said: 'With a karmic [profit-minded] vision being divided [acting differently] in passion, goodness and ignorance, the conditioned soul, having turned to the difficult and dead-end path of material life, wanders around in that forest which he entered with the purpose of gaining a higher position and cannot find [lasting] happiness [that way]. (2) He who following the wrong lead chases dreams oh god of men, is in that place plundered by the six brigands.  As foxes they enter and take away the maddened social climber, just as tigers seizing lambs. (3) In the bowers full of creepers, grasses and thickets where he sometimes imagines to have landed among the Gandharvas and then again in no time gets possessed, he is cruelly disturbed by biting mosquitos. (4) On that worldly path moving hither and thither to call some place, water and wealth his own oh King, he having lost his direction at times is blinded because of the smoky dust raised by a whirlwind. (5) Disturbed by the noises of invisible crickets in his ear, upset in his mind and heart by the vibrations of owls, and suffering from hunger taking shelter of fruitless trees, he at times runs after the waters of a mirage. (6) One time going for rivers that ran dry and asking food from others who themselves ran out of stock, he some other time despairs about the forest fire of his material existence and the wealth that was seized by the rogues. (7) Sometimes finding himself taxed by his ruling superiors [the 'demi gods'], he experiences grief in his heart and looses his mind getting bewildered in his complaints, and then again he for a moment enjoys having entered a heavenly kingdom [on earth] as if he would have found true happiness. (8) Sometimes wandering around his feet are hurt by thorns and small stones when he wants to climb the hills which depresses him at each step; and sometimes he as a family man is dispirited with a hungry stomach, and gets angry with his own family members. (9) At times left to his own devices in the forest the conditioned soul is swallowed by the python and does not understand a thing; attacked by poisonous snakes  and bitten, he sometimes fallen into an unseen well then lies down blind in utter darkness. (10) Then again searching for something tasty he is disappointed by the disquieted beehive in question; or at the very moment he with great difficulty does his best to have his way, his object of desire next is harshly stolen away by a competitor. (11) Sometimes also not able to fight the cold, the heat, the wind or the rains, he feels helpless and miserable; and then again with others trying to do a little business, he lands - as is commonly known - in the mutual enmity of cheating for the profit. (12) Now and then in that forest being destitute he has to do without bedding, a place to sit, a house and family comforts and next begs from others. Not getting what he needs he desires the possessions of others and resorts to disgraceful actions. (13) When he tries to progress materially by getting married a greatly troublesome life is the result in which enmity grows as a consequence of the financial entanglement with each other. He on the path of material existence is then completely ruined by misfortune and a lack of funds.  (14) Thus failing [in his self-realization] he then under those circumstances has to let go of all the children he fathered. Even until now no one following this material path, who having married for his own interest wanders around in this forest oh hero, has succeeded in reaching the ultimate goal of [devotional service and beatitude in] yoga.

(15)
They who without giving it much thought managed to conquer the greatest heroes around [the 'elephants'], are in this world thus caught by the concept of 'mine' and all [ultimately] lay down their lives in battle with the enmity they created. They do not reach the reality of the staff of renunciation [the voluntary penance, sannyâsa] which, free from enmity, does lead to the perfection. (16) Clinging to the shelter of the arms of the wife, the creeper, one sometimes sings a strange song in the desire to hear the song of another bird of that shelter; and once one hears the roar of the lion  one seeks friendship with the cranes, the herons and the vultures. (17) Cheated by them one next contacts the swans but dissatisfied with their conduct one approaches the monkeys in the association of which one satisfied in one's sensuality stares one another in the face unaware of one's impending death. (18) Enjoying in one's  tree one, attached to wife and children and poor of heart, is unable to let go being bound to the consequences of one's actions and lands at times, beset by fear for the elephant of death clasping the creeper, in a cave in the mountains where one gets trapped. (19) Somehow or other escaping from this danger oh killer of the enemies, one again takes up the same life of that path of enjoyment that is followed by the soul conditioned under the influence of mâyâ and in which one unto one's death fails to understand a thing. (20) Oh King Rahûgana, you surely also walk this path [through the forest] of material existence, but once you've given up your political power and are acting friendly towards all living beings, you will feel no longer drawn towards the untrue and take up the by means of service to the Lord sharpened sword of knowledge to cross to the supreme reality of the other side!'

(21)
The king said: 'Oh a human birth is the best of all births! Of what use is it to be of a higher birth [among the gods]? There is nothing superior about it when one in a new life can not enjoy in abundance the association with truly great souls [like you] whose hearts are purified by the glory of Hrishîkes'a [the Lord and master of the senses]. (22) Is not it wonderful indeed to be completely freed from all contamination by the dust of your lotus feet of love and devotion unto Adhokshaja [the Lord in the Beyond]? In association with you in just a moment the root of the ignorance of my false reasoning was completely vanquished. (23) My obeisances unto all the great personalities, whether they appear as boys, as young men or as total forsakers. Let there because of these self-realized souls of transcendence who walk this earth in different guises, be good fortune for all the dynasties!'

(24)
S'rî S'uka said: 'Thanks to the quality of his great kindness and supreme spiritual realization oh son of Uttarâ [Parîkchit], that son of brahmin wisdom, despite being insulted, was thus of instruction for the ruler of Sindhu about the reality of the soul. He whose lotus feet by Rahûgana were worshiped so full of pity and who was of a heart in which, like in a full ocean, all the waves of [sensory input of] the senses were completely silenced, [thereafter in freedom] continued to roam this earth [compare 3.25: 21]. (25) Oh King, the king of Sauvîra who from [being instructed by] an elevated person had arrived at the full understanding of the reality of the supreme soul, thus managed to completely give up on the conception of the bodily self that he in his ignorance had mistaken for his person, and faithfully followed the path of disciplic succession originating from the Lord.'

(26)
The king [Parîkchit] said: 'That what you described here so knowledgeable oh greatest of devotion, in figures of speech about the individual soul his path in material existence, is set in words comprehensible to those who developed their minds, not so much directly to common people of a lesser experience; therefore, for the sake of a full understanding of this subject matter which is so hard to grasp, could you please tell us what it exactly means by using different words?'

 

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Third revised edition, loaded July 16, 2011.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The brahmin said: 'With a karmic [profit-minded] vision being divided [acting differently] in passion, goodness and ignorance, the conditioned soul, having turned to the difficult and dead-end path of a material life, wanders around in that forest which he entered with the purpose of gaining a higher position and cannot find [lasting] happiness [that way].
The brahmin said: 'Trying to get ahead in life, which is difficult being captivated by illusion, is the eager one, divided in looking after the workload of his passion, slowness and goodness, wandering around in his worldly existence and is he, bent upon the profit, not able to find happiness. (Vedabase)


Text 2

He who following the wrong lead chases dreams oh god of men, is in that place plundered by the six brigands.  As foxes they enter and take away the maddened social climber, just as tigers seizing lambs. 

O God of Men, there do these six plunderers [of seeing, smelling, tasting, touching, hearing and minding] ransack the conditioned souls that are chasing the false; by force they in that position like foxes seize the maddened zealous one his heart, just like tigers seizing lambs. (Vedabase)

 

Text 3

In the bowers full of creepers, grasses and thickets where he sometimes imagines to have landed among the Gandharvas and then again in no time gets possessed, he is cruelly disturbed by biting mosquitos. 

In the bowers of many creepers, grasses and thickets he is cruelly disturbed by biting mosquito's, sometimes imagining himself to be with the Gandharvas and sometimes as fast as hell getting possessed. (Vedabase)


Text 4

On that worldly path moving hither and thither to call some place, water and wealth his own oh King, he having lost his direction at times is blinded because of the smoky dust raised by a whirlwind.

Running here and there for his home, his water and his wealth, o King, he thinks that to be his one and all, and sometimes he has lost his direction because of the smoky dust raised by a whirlwind; his infatuation has blinded him. (Vedabase)

 

Text 5

Disturbed by the noises of invisible crickets in his ear, upset in his mind and heart by the vibrations of owls, and suffering from hunger taking shelter of fruitless trees, he at times runs after the waters of a mirage. 

By the noises of invisible crickets disturbed in his ear, by the vibrations of owls upset in his mind and heart and suffering from hunger taking shelter of fruitless trees, he at times runs after the waters of a mirage. (Vedabase)


Text 6

One time going for rivers that ran dry and asking food from others who themselves ran out of stock, he some other time despairs about the forest fire of his material existence and the wealth that was seized by the rogues.

Now and then jumping to bathe in shallow waters and desiring from others depleted themselves, he regularly experiences a burn out in his family and desperation about what has become of the cherished wealth taken away by the rogues of rule. (Vedabase)

  

Text 7

Sometimes finding himself taxed by his ruling superiors [the 'demi gods'], he experiences grief in his heart and looses his mind getting bewildered in his complaints, and then again he for a moment enjoys having entered a heavenly kingdom [on earth] as if he would have found true happiness.

Sometimes do all who saw themselves taxed by their ruling superiors, experience grief in their hearts and get they, wining, bewildered losing their minds; and occasionally dreaming of having entered heavenly abodes does one enjoy like an achiever, but for a short while only. (Vedabase)


Text 8

Sometimes wandering around his feet are hurt by thorns and small stones when he wants to climb the hills which depresses him at each step; and sometimes he as a family man is dispirited with a hungry stomach, and gets angry with his own family members. 

Sometimes wandering are the feet of someone who wants to climb the hills hurt by thorns and small stones and is such a one in agony with each step he makes; and with a hungry stomach does a person in dismay living together sometimes become truly angry with his family members. (Vedabase)

 

Text 9

At times left to his own devices in the forest the conditioned soul is swallowed by the python and does not understand a thing; attacked by poisonous snakes  and bitten, he sometimes fallen into an unseen well then lies down blind in utter darkness.

Sometimes swallowed by the python does the conditioned soul not understand anything; in the forest pierced of suffering, being bitten, indeed he lies down and has he at times, attacked by poisonous snakes, blinded fallen into an unseen well of utter darkness. (Vedabase)

 

Text 10

Then again searching for something tasty he is disappointed by the disquieted beehive in question; or at the very moment he with great difficulty does his best to have his way, his object of desire next is harshly stolen away by a competitor. 

Sometimes searching for some little sexual pleasure is he by the disquieted beehive of the family of the woman insulted; or, concerning these matters with much difficulty spending money to find one's comfort, is thereafter by force the object of desire stolen away from him by someone else. (Vedabase)


Text 11

Sometimes also not able to fight the cold, the heat, the wind or the rains, he feels helpless and miserable; and then again with others trying to do a little business, he lands - as is commonly known - in the mutual enmity of cheating for the profit. 

Sometimes also not able to fight the cold, the heat, the wind or the rains, he is put off; sometimes selling one another whatever little bit, one lands in mutual enmity one says, because of cheating for the profit. (Vedabase)

 

Text 12

Now and then in that forest being destitute he has to do without bedding, a place to sit, a house and family comforts and next begs from others. Not getting what he needs he desires the possessions of others and resorts to disgraceful actions.

Now and then being destitute is he in that without bedding, a place to sit, a house and family comforts, and does he bereft beg from others; not getting what he needs he is after the property of others and then finds dishonor. (Vedabase)

 

Text 13

When he tries to progress materially by getting married a greatly troublesome life is the result in which enmity grows as a consequence of the financial entanglement with each other. He on the path of material existence is then completely ruined by misfortune and a lack of funds.

Because of financial transactions with one another there is a rise of enmity and married to one another trying to progress materially that can bring great difficulties, as for want of money following the wrong course one gets completely embarrassed. (Vedabase)


 

Text 14

Thus failing [in his self-realization] he then under those circumstances has to let go of all the children he fathered. Even until now no one following this material path, who having married for his own interest wanders around in this forest oh hero, has succeeded in reaching the ultimate goal of [devotional service and beatitude in] yoga.

All those who are thus variously embarrassed have at times to give up on the beings close to them and are then after one's newly born; being after one's own interest one wanders around down here in this world and up to the present day is none of those, o hero, able to get to the ultimate end of yoga [to devotional service]. (Vedabase)


Text 15

They who without giving it much thought managed to conquer the greatest heroes around [the 'elephants'], are in this world thus caught by the concept of 'mine' and all [ultimately] lay down their lives in battle with the enmity they created. They do not reach the reality of the staff of renunciation [the voluntary penance, sannyâsa] which, free from enmity, does lead to the perfection.

They who without much of a mind managed to conquer giants of other heroes, are all caught in this world in the concept of 'mine' and lay down their lives in battle with the enmity created - but they do not reach the reality of the staff of renunciation that without enmity does lead to the perfection. (Vedabase)


Text 16

Clinging to the shelter of the arms of the wife, the creeper, one sometimes sings a strange song in the desire to hear the song of another bird of that shelter; and once one hears the roar of the lion  one seeks friendship with the cranes, the herons and the vultures.

More and more attached sometimes do they who enjoy in the arms of their wives, their creeper, sing an odd tune in desiring to hear the song of another bird; and sometimes hearing somewhere the roar of the lion he seeks friendship with cranes, herons and vultures. (Vedabase)



Text 17

Cheated by them one next contacts the swans but dissatisfied with their conduct one approaches the monkeys in the association of which one satisfied in one's sensuality stares one another in the face unaware of one's impending death. 

Cheated by them but not finding satisfaction in contact with the devoted, approach they in their behavior the monkeys with whom associated they are quite at ease with their senses and looking after one another's faces they being forgetful approach death. (Vedabase)


Text 18

Enjoying in one's  tree one, attached to wife and children and poor of heart, is unable to let go being bound to the consequences of one's actions and lands at times, beset by fear for the elephant of death clasping the creeper, in a cave in the mountains where one gets trapped. 

Enjoying up their tree are they, attached to wife and children and poor of heart, unable to give up being bound to the consequences of their own actions, at times beset in fear for the elephant of death falling into a cave in the mountains getting trapped there. (Vedabase)

 

Text 19

Somehow or other escaping from this danger oh killer of the enemies, one again takes up the same life of that path of enjoyment that is followed by the soul conditioned under the influence of mâyâ and in which one unto one's death fails to understand a thing.

Somehow or other getting out of this danger they again, o killer of the enemies, take up the same life, that path of enjoyment that the conditioned soul under the influence of mâyâ travels, up to his death not understanding a thing. (Vedabase)
 

Text 20

Oh King Rahûgana, you surely also walk this path [through the forest] of material existence, but once you've given up your political power and are acting friendly towards all living beings, you will feel no longer drawn towards the untrue and take up the by means of service to the Lord sharpened sword of knowledge to cross to the supreme reality of the other side!'

King Rahûgana, you, surely also on this path of material existence, will, once you have given up the stick of chastising and are acting friendly towards all beings, by means of service to the Lord be someone who in his mind is no longer drawn to the untrue; taking the sharpened sword of knowledge in hand now cross over to the supreme of the other side!' (Vedabase)

 

Text 21

The king said: 'Oh a human birth is the best of all births! Of what use is it to be of a higher birth [among the gods]? There is nothing superior about it when one in a new life can not enjoy in abundance the association with truly great souls [like you] whose hearts are purified by the glory of Hrishîkes'a [the Lord and master of the senses].

The king said: 'Alas, o best one among the born, being born into the human form, of what use is it to be but of a higher birth? Indeed there is nothing superior about it if we in a new life cannot enjoy the abundance of association with the truly great ones whose hearts are purified in the glory of Hrisîkes'a [the Lord and master of the senses]. (Vedabase)

 

Text 22

Is not it wonderful indeed to be completely freed from all contamination by the dust of your lotus feet of love and devotion unto Adhokshaja [the Lord in the Beyond]? In association with you in just a moment the root of the ignorance of my false reasoning was completely vanquished.

Isn't it wonderful indeed to be completely liberated by the dust of your lotusfeet of love and devotion unto Adhokshaja [the Lord in the Beyond], of whose association in a moment one is freed from all material contamination and as well the root of nondiscrimination of false arguing is completely vanquished? (Vedabase)

 

Text 23

My obeisances unto all the great personalities, whether they appear as boys, as young men or as total forsakers. Let there because of these self-realized souls of transcendence who walk this earth in different guises, be good fortune for all the dynasties!'

Let there be my reverential homage unto the great personalities, whether they appear as boys, as young men or as total forsakers; let there, from all those selfrealized of transcendence who walk this earth under different guises, be good fortune over all the dynasties!' (Vedabase)

 

Text 24

S'rî S'uka said: 'Thanks to the quality of his great kindness and supreme spiritual realization oh son of Uttarâ [Parîkchit], that son of brahmin wisdom, despite being insulted, was thus of instruction for the ruler of Sindhu about the reality of the soul. He whose lotus feet by Rahûgana were worshiped so full of pity and who was of a heart in which, like in a full ocean, all the waves of [sensory input of] the senses were completely silenced, [thereafter in freedom] continued to roam this earth [compare 3.25: 21].

S'rî S'uka said: 'This way, o son of Uttarâ [Parîkchit], did he, that son of brahmin wisdom, though being insulted, from the quality of his kindness and supreme of his spiritual realization, expound to the ruler of Sindhu on the actual reality of the soul; with Rahûgana so piteously, was he whose lotus feet were worshiped, of a heart in which, like in a full ocean, all the waves of the sensory were completely silenced as he continued to roam this earth [compare 3-25-21]. (Vedabase)

 

Text 25

Oh King, the king of Sauvîra who from [being instructed by] an elevated person had arrived at the full understanding of the reality of the supreme soul, thus managed to completely give up on the conception of the bodily self that he in his ignorance had mistaken for his person, and faithfully followed the path of disciplic succession originating from the Lord.'

The king of Sauvîra sure of an elevated position, came to a full understanding of the truth of the oversoul; within himself he managed to completely give up the conception of a bodily self that he erroneously in nescience had attributed to his person and thus, o King, followed he on the path of disciplic succession to the Lord.' (Vedabase)

 

Text 26

The king [Parîkchit] said: 'That what you described here so knowledgeable oh greatest of devotion, in figures of speech about the individual soul his path in material existence, is set in words comprehensible to those who developed their minds, not so much directly to common people of a lesser experience; therefore, for the sake of a full understanding of this subject matter which is so hard to grasp, could you please tell us what it exactly means by using different words?'

The King [Parîkchit] said: 'That which you described here so knowledgeable, o greatest of devotion, in figures of speech about the individual soul its path in material existence is set in words comprehensible to the minds of the educated, not so much directly to locals of a lesser experience; therefore, for the sake of a full understanding of this matter so hard to grasp, could you please describe it telling us the direct meaning? ' (Vedabase)

 

 
 

 


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The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.

The painting  of the depressed person is painted by  William Blake.
Source:
William Blake Archive.
Production:
Filognostic Association of The Order of Time.


  

 

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