The Bhagavata Purana
by G. V. Tagare | 1950 | 780,972 words | ISBN-10: 8120838203 | ISBN-13: 9788120838208
This page describes Dialogue between Bharata and Rahugana which is chapter 12 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the twelfth chapter of the Fifth Skandha of the Bhagavatapurana.
Chapter 12 - Dialogue between Bharata and Rahūgaṇa
[Sanskrit text for this chapter is available]
[Note: Verses 1-4 are an echo of the query made by Rahūgaṇa to Bharata in the same context in Viṣṇu Purāṇa 2.14.2-6.]
Rahūgaṇa said:
1.[1] Salutations to you again and again—you, who are the Prime Cause of the universe (God himself) who has assumed a human form (for the protection of the world), and who, in the light of supremely blissful self-realization, have regarded your body as insignificant. I bow to you, Oh Master of Yoga, who have concealed your realization of the Eternal (Supreme Soul) in the guise of a depraved Brāhmaṇa.
2. My vision (power of understanding) has been thoroughly poisoned (perverted) by the bite of the serpent in the form of (my) false identification of the self with this worthless body. Your speech acts like a nectarine medicine on me, just as a sweet palatable specific medicine (does) to a patient suffering from high fever or the ice-cold water (or the water of the Gaṅgā (is soothing) to a person scorched by the heat of the summer.
3. I shall, therefore, refer my doubts to your honour later on. My mind is full of curiosity. Now, be pleased to explain to me, in easily intelligible language, your speech which was couched in Yogic terms, about the (knowledge of the) Soul.
4. Oh Lord of Yoga! My mind fails to grasp (in bewilderment, the significance of) your statement that the (actual) act (of carrying a load) and its effect (the resultant fatigue) though visible (directly), are limited to (and not contradicted in) practical life (vyavahāra)t but they will not easily stand the test of philosophic investigation.
Brāhmaṇa replied[2]:
5. That which has come to be known as ‘this person’ (the palanquin bearer) is a modification of the earth which moves over the earth due to some (inexplicable) cause, Oh King! Above the feet of this (modification of the earth called ‘this person’) are two ankles, two shanks, two knees,two thighs, the waist, the chest, the neck and the two shoulders (one above the other).
6. On the shoulder is the wooden palanquin wherein is seated an (empty) designation called ‘the King of Sauvīras’—which is nothing but another modification of the earth. You identify yourself with it (that modification of the earth). Being blinded with arrogant pride, you feel that you are the king of the Sindhu country.
7. You are hard-hearted as you caught hold of these pitiable (palanquin-bearers) who are already highly afflicted with hardships and have forced them to labour without remuneration. Still you brag about as being ‘the protector of the people’. Shamelessly insolent as you are, you will not look respectable in the assemblies of the wise.
8.[3] We know that all the mobile and immobile creation is always born out of and re-assimilated into the earth only. The difference in name is due to the difference in its product or functions[4]. Let it be investigated if there be any other real cause or basis deducible from its effect and work (functions).
9. (The substance) that is denoted by the word ‘earth’ is unreal as (will be) explained thus (hereafter). The earth (in its ultimate analysis) disaggregates itself into atoms. The atoms, the aggregates of which combine to form the particular (element viz. the earth) are hypothetical, postulated by mind (of the theorists) through ignorance. (As a matter of fact, they do not exist. Hence the unreality of the earth).
10. Similarly, know that what is thin or fat, small or big, cause or effect, sentient and non-sentient or that which has a second(i. e. all the duality), is brought about by the Māyā (the unborn), under the name of substance (viz five elements), nature (the changeability of the phenomenal world), che inclination (determined by the impressions unconsciously left on the mind by past actions, i.e., vāsanā), the time factor (disturbing the equilibrium of guṇas leading to creation) and the destiny (karma).
11.[5] Knowledge alone is pure (unsoiled by passion or actions), absolutely real, one (without any difference) devoid of any aspect of in-ness or out-ness, perfect and full, direct (self-manifesting), unchangeable, designated by the appellation Bhagavat (the venerable possessor of six excellences such as Lordship of the Universe etc.). They (the sages) called it (‘knowledge’) by the term ‘Vāsudeva’.
12. Oh Rahūgaṇa! This knowledge (or Brahman) is not attained through austere penance, or through Vedic sacrifices or through charitable distribution of food or through performance of duties prescribed for a householder (such as honorary social service) or through the study of the Vedas or through propitiation of (the presiding deities of) water, fire and the Sun, except (i. e. it is attainable only) by being sprinkled over with the dust on the feet of the exalted Souls (while rendering service to them).
13. For here (in the congregation of these exalted persons) the discourses on the excellent attributes of the Lord are always held. These prohibit all talks of vulgar worldly topics. By listening daily to these (holy discourses) the pure mind of the seeker of Liberation is concentrated on Lord Vāsudeva.
14. I was formerly a king called Bharata who, freeing himself from the bondage of attachment to all things seen or heard (i. e. objects obtainable here and hereafter) endeavoured the propitiation of the Lord, but was frustrated (in my object of God-realization) through my attachment to a deer and was born as a deer.
15. Due to the efficacy of my devoted worship of Kṛṣṇa that memory (of my previous birth) was not lost even in my form (i.e. birth) of the deer. Oh Warrior! Hence, being unattached to and afraid of association with the society, I roam about without disclosing my real personality.
16. Therefore a man should, in this very world, completely cut off (the ties of) delusion by the sword of knowledge obtained through the blessed company of the great Souls who are free from attachment. Having revived the memory (consciousness about God) by recounting and hearing (meditating upon) the glories of Hari, one reaches the end of this long road of Saṃsāra and attains to the Lord.
Footnotes and references:
[1]:
Padaratnāvalī notes that this apparent praise of the Brāhmaṇa is really a eulogy of the antaryāmin. Bhāgavata Candrikā and others generally echo Bhāvāratha Dīpikā, but Bhāgavata Candrikā’s alternative explanation is interesting:
“Salutations... you who are the Supreme Self incarnate who have assumed human form for the protection of persons like me. In your selfrealization, you have banished hatred against persons (like me) who have offended you, and who have concealed your realization of the Eternal, Supreme Soul under the guise of the contemptuous dress of a depraved Brāhmaṇa”.
[2]:
[3]:
VC: We know that all things mobile and immobile are created out of the earth and get disintegrated into the earth. All these modifications are not different from the earth. Please tell us if you have any reasoning or logical argument to sḥcrw if there be any real cause other than mere verbal designations of its effects and functions.
[4]:
cf. vācārambhaṇaṃ vikāro nāmadheyam mṛttiketyeva satyam /—Chāndogya Upaniṣad 6.1.4.
[5]:
(i) Bhāgavata Candrikā: The Ātman or the Self is knowledge or consciousness. It is unsoiled by Karma (actions) and passions; it is the only highest objective to be attained (by man). It is absolutely one whole with no aspect of in- ness or out-ness. It is all-pervading, real, eternal, self-realizing (or direct) unaffected by the six miseries (such as hunger, thirst, sorrow, delusion, old age and death). It is Vāsudeva also called by the appellation bhagavat.
(ii) Padaratnāvalī regards these as the attributes of Hari, the Supreme Self. He derives the term ‘Vāsudeva’—vas—‘to dwell’, although he concedes the popular etymology ‘the son of Vasudeva’.
Bālaprabodhini explains: ‘Knowledge’ means ‘Brahman’. In the path of Bhakti, it is designated as bhagavat, the venerable Lord (the possessor of six excellences) and ‘Vāsudeva’. It is essentially existent and of the nature of the highest bliss and consciousness or knowledge. Being direct (being Self-hood by nature) one need not go elsewhere to attain it. It is perfectly serene as it is devoid of birth, death or other troubles. It is ‘pure’ i.e. absolutely unconnected with any attachment. It is beyond the limitation of space as the states of outness or inness are inapplicable to it.