A page from Srimad Bhagavata-Mahapurana
An ancient tale in contemporary times
Bharata and Rahugana
Once,
king of Sindhusauvira, Rahugana was going in a palanquin to
have darshana of divine sage Kapila. He intended to get instructions
from the sage about spiritual knowledge, for his thirst for spiritual awareness
increased each moment. While he was going along the bank of river Iksumati, the bearers of the palanquin,
after a long journey, were tired and so they were looking out for a man who
could provide some relief one by one.
With the grace of great providence
that they came across a wise brahmin. He was stout, strong, and quite young with a muscular
body. They thought that he could carry a
donkey load and therefore, they forcibly employed that brahmin for carrying palanquin. They did not worry that it was
humiliating to a learned brahmin.
That brahmin silently carried palanquin
without complaint but the technique and walk of other palanquin-bearers
differed from the brahmin who
carefully examined the ground before taking a step ahead and thus, he measured
a distance of three feet only each time he took a step.
The king soon realized that something was wrong in the
manner of lifting palanquin as he felt the bearers carried unsteadily and
erratically, and so gave jerks to him.
He said to the bearers,
“Move properly. Why do you carry palanquin inconsistently, O bearers? Make
smooth lifting.”
The bearers were afraid of the punishment because of the
faulted carrying of palanquin. One of the bearers said meekly, “O king, we are
not slipshod and careless. We are lifting palanquin quite befittingly as it
should be. A new bearer, just recruited is not keeping pace with us. Therefore,
we are unable to keep pace and so palanquin appears unsteady.”
Hearing piteous words,
the king thought and analyzed that the fault of one man, at times, travels to
others. If new man is not stopped, others will get some ailment of taking wrong
steps thus jeopardizing easy and relaxed journey. Despite noble thoughts, a ksatriya’s psyche crept in and because
of rajas – (qualities born of
passion, energy and adventure), anger and annoyance filled Rahugan.
To the learned brahmin whose divine radiance was hidden
and was not obvious like fire, he said showing sympathy, “O brother, it is a
pity, you are exhausted. It appears you carry palanquin alone without any help
from other bearers. Now, you are
fatigued. You do not look very stout or healthy. Old age is oppressive and therefore, you are
not tough and muscular. ”
Learned brahmin, a realized soul appeared to
have become one with the infinite and was devoid of any feeling of I or mine.
He considered body as concatenation, an inseparable linkage of organs and limbs,
where five gross elements and ten senses/organs (like eyes, ears, nose. etc of
perception and action) had lost existence for him as cultured brahmin had attained complete detachment
and equanimity. Everything in the world of the visible had lost relevance, and
internally feelings and thoughts born of mind, heart and intellect had become
dead for the brahmin, for he was now
totally devoted to Him alone.
****
King got infuriated after sometime when he observed that
his words had no effect and the bearers still carried palanquin unsteadily
causing discomforts.
To teach a lesson, he
said curtly, “Array, what is this? Are you living? It looks you are as good as dead since you
ignore and disobey instructions? It looks you are nervous and hotheaded. I think I should punish you like Yama and correct your perversity. I do
not approve of this transgression.”
Rahugana had a
temperament that was a mix of rajas
and tamas (earthly
infatuation/creation and destructive/obsessive) qualities and so he began to
talk irrelevantly without any decency. Thus, he displayed great disrespect to
the brahmin. Perhaps, the king was
not acquainted with the queer and deluding way of yogis. The brahmin was
silent for a long time.
He
heard words of a great king and therefore, he said with an even mind, “O king
whatever you said just now, is truth. It is not ironical. If there is some
load, on the body, it is for a man who carries and if there is a path, it is
for a man who walks. If someone is fat and sturdy, it is body and not the soul
inside. Wise people do not talk like this. I say a man like you, is not
expected to be impertinent. You understand what I told you. Load has a subtle
meaning and so also path symbolizes another meaning.”
He knew that the king
understood the difference in the meanings of the words he uttered, and so he
did not elucidate.
Nevertheless, after a
pause, he resumed, “O king, understand subtleties of meanings when you speak of
the gross and the subtle. You should also comprehend the meaning of stoutness
and leanness of body. What is the precise meaning of ailments, worries, hunger
and thirst, fears and strife, desire and old age, sleep and attachment to the
pleasure of senses, anger and vanity arising out of egotism and grief you ought
to understand. I hold that distortions in conduct appear only in a man who is
born with feelings of identification with the body.”
He was quiet for some
time and possibly waited for an appropriate response. None spoke and the
journey continued.
Learned brahmin, took steps cautiously and
then, said in measured soft words, “When you identify with the soul, the self
these words have different meanings and take you to divine lands but when you
offer worldly meanings these ensnare and make lives miserable. This I explain
and so I understand. O king, if you think you are the master, what do you
expect me to do? What service I should render? What objective you are going to
attain? I know what is going on in your mind. By reproaching, correcting or
teaching a lesson, you are not behaving like a king. What will you gain by
punishing me? If I am a fool, a stupid, a conceited, a nervous fellow, then it
is again like grinding flour, which is worthless and outlandish. For, I am
steadfast internally and externally.”
Thus,
wise brahmin spoke in measured words
exhibiting tranquil and calm nature. The king understood clearly that brahmin was not a captive of ignorance
and did not harbour love for identification with the body and that was a reason
he nurtured no feeling of animosity or friendliness while carrying palanquin.
King of Sindhu and Sauvira was in a contemplative
countenance, for a brahmin spoke
words that desired intensity of understanding since words contained hidden
meanings.
****
He realized that brahmin was fit
to resolve puzzle of ignorance that continued to exist in the hearts of created
beings bringing sufferings born of ego and pride. However, the king cherished
genuine faith and true ability to enquire into the truth of life. Expecting
imminent curse from the brahmin, he
did not wish to annoy a learned brahmin.
Therefore, he alighted from the palanquin and stood on the ground. He was entirely
bereft of arrogance and conceit of king of a vast kingdom.
He fell flat at the feet
of learned brahmin and seeking forgiveness, spoke in a soft and humble voice,
“O godlike brahmin, you have worn the
sacred thread -a distinguishing mark made of a thread, which a learned brahmin wears. Who are you, O brahmin moving about so happily and
disinterestedly? Are you among the Avadhutas
(an avadhuta is one who has
relinquished worldly feelings and obligations and lives as a recluse) from the
pedigree of divine sages like Dattatreya
(a Hindu deity, who speaks of trinity - Brahma, Vishnu and Shiva also known as Trimurti or the Supreme Soul) and others. Whose son you are? Where
were you born and how have you arrived here? Have you come here for our
deliverance or well-being?” He looked at the learned brahmin and thought for some time.
He resumed in soft words,
“Are you not sage Kapila, a
personified Sattva – (an embodiment
of truth and righteousness)? I am neither afraid of the thunderbolt of Indra nor the trident of Shiva. I also do not fear the rod of
punishment of Yama. I tell you that
the weapons of fire god, sun god, moon god, wind god and lord of riches do not
create fears in me. I speak out of no flattery but I tell you I am afraid of
showing disrespect to the brahmins.”
After a short pause, he
said again, “O great brahmin, please
tell me who are you roaming about like a stupid fellow by hiding profound
wisdom and power of self knowledge and who is detached from worldly pleasures.
I am unable to penetrate depth of your divine wisdom. O virtuous soul, you
speak like a yogi and you are
critical but this does not dispel suspicions I nurse within.”
While speaking above words, King Rahugana was apologetic, remorseful, submissive to the extent of
being obsequious and pleading.
After a few moments, he
spoke again, “I have been getting tired by doing karmas –acts, of varied nature and consequences. I fought for many
years and incessant wars tired me out so I thought, while carrying this load
you must be exhausted. I thought similar
feelings of lethargy and fatigue must be troubling you while doing such
laborious and burdensome work. I understand that the phenomenal world too,
ought to contain some reality at the bottom, for otherwise, I feel, it would be
devoid of any utility or benefit. To tread a path of truth is right. No one can
bring water in a non-existing pitcher.” Rahugana
turned a little philosopher it appeared.
****
He
told learned brahmin, “Like cooked
rice in the pot, men get mature and attain knowledge of the self. One puts
water in the pot, it boils and then, as rice is poured into the pot, it boils
again and ultimately rice is worth eating”.
He continued, “This means that heat
is transmitted. A play of identification with body as well as the senses of
perceptions and organs of activities it is.
Mind and heart define, understand and experience feelings of fatigue,
heat and cold. These feelings and sensations travel to inner self, the soul and
therefore, life is conditioned. Subtle
feelings of heat, hearing, seeing and touch offer different meanings. You are
quite aware. It is all a matter of service to the body, to the lord and
ultimately to the great Lord, who, creates, preserves and destroys.”
King gave expression to feeling and
thoughts, for he was a man of wisdom in search of
spiritual knowledge but when a brahmin
on the way met and behaved in an unpredictable manner, it became unbearable for
the mighty king.
After initial anger,
wisdom dawned upon and he desired true self-knowledge to get rid of delusions. He
deduces that carrying of load by a learned man of wisdom and tapa is also like offering prayer to the
Lord. Doing one’s duties with devotion
is worship. King was extremely regretful of humiliation he had inflicted upon a
brahmin and now every hurting thought
and feeling waned. Wise brahmin cast
a benign look at him so that he is purified of sins. Thus, a king in total
modesty felt penitent at his conduct and wanted mercy and blessing from a brahmin of tapa.
That brahmin (Bharat) was quite soft and humble when
he told king that a man of wisdom and learning never talked so much. King spoke
of wisdom and self-knowledge for a long time as if to impress others. It did
not speak well of a man of wisdom to talk of mundane relations while talking of
absolute reality. Vedic teachings,
heavenly enjoyments, and the means of obtaining form a wing of attaining
knowledge. There, he talked about the Upanishads
and further told that knowledge contained in holy books did prove adequate to
reveal truth directly. Silence prevailed for sometime as they looked at each
other.
****
After a deep thought, he
said, “So long mind of a man is dominated by the qualities of sattva, rajas and tamas it
continues to stay unrestrained and yields him fruit which is either virtuous or
sinful, and this he knows through sense of perception or action. Holy brahmin told mind was a conditioned venture of soul and therefore, identified
with it and body and remained a storehouse
of various impression, virtuous or sinful, and so he was also attached to the pleasures of the senses
-the earthly existence, and was often disturbed by the above three qualities.
Thus, modes of Prakriti –nature, play a significant role in identifying. Brahmin
continues his discourse on mind and matter. Mind is reason of besmirched state
of mundane life, for this id guided by three qualities and it is the cause of
liberation when a man goes beyond the horizons of three qualities and feels as if these did not exist. When mind is attached to the
pleasures of life that are just another figurative shape or variation of three
qualities, it leads man to sufferings and miseries and as already told if there
is absence of the three, it is a life of beatitude, brahmin observes. Brahmin
further tells how the organs of actions, senses of perception and ego, distress
mind and if a man exercises complete control, he is liberated. Rahugana continued listening to words of
wisdom of great Bharata who had
appeared as a brahmin before him.
He stood speechless and could not find words to
intercede. Bharata, a brahmin told
him, “A man is an embodied soul and it continues to revolve in whirlpool of
mundane existence so long it does not realize true nature of Self. a man
achieves this state of mind only when he shakes off illusions, maya –delusory potency, and stops
identification with the body.” Deep wisdom of a brahmin enthralled him.
****
One would be able to stay away from embodied relationship
of living beings with the strength of wisdom, brahmin revealed. Further, he will shatter to tiny fragments or
rather exterminate enemies, who continue to haunt a man with feelings of anger,
greed, lust, infatuation, arrogance and jealousy. If he does not, then mind
shall remain conditioned to uninterrupted succession of grief, infatuation,
disease, attachment, greed and animosity and so enemies like ‘Mine and I’ will
chase driving man to cycle of birth and death.
Knowledge of self is possible
when one concentrates at the holy feet of Lord he explains. Great brahmin’s
teaching on how to get rid of infatuation of worldly pleasures opens up gates
of divine glimpses before the eyes of the king but still his thirst to know
more had not quenched.
One
infers that the king symbolizes aspirations of an embodied being to get out of
the snares of earthly charms, fascination and pleasures, which do not lead to
salvation but shackle mind and body more and more cruelly and bring sufferings
to human beings. Everyone living on this earth encounters this dilemma.
Sufferings and miseries in the world are result of enslavement to three
dangerous qualities namely modes of the Prakriti.
If sattva gunas guide and govern mind and heart of a man while suppressing
or killing inclination to rajas and tamas, life will be happy and automatically,
will lead to deliverance. In fact, Bharat
a poor brahmin, conveys this message
of the ‘Self. King Rahugana made another appeal to brahmin to elucidate his teaching pregnant with deep spiritual
import making it more intelligible and understandable.
Holy brahmin
said, “A man remains under constant delusion and thinks that he is doer of
everything around. It is not so. He always lives in illusions, and a state of
dreams makes him lethargic, inapt and impotent to know mystery of life on earth
and beyond. Phenomenal existence is a creation of Maya, a creative energy of the Lord with wide-ranging qualities and
identities such as substance -the gross elements, nature -the mutability of phenomena,
predisposition and Time Spirit, which disturb symmetry of three qualities and karma –good/virtuous or evil destiny. O
king, consciousness is alone, pure and absolute without inside or outside one
ought to understand.
He continued to say after
a pause, “O king, one does not attain heightened consciousness through
asceticism or Vedic rituals or
feeding food and giving essential offerings to the needy and the poor. This is
unworkable through performance of religious duties or yajnas pertaining to household life where entertaining a guest or
serving an afflicted or suffering is involved.
It is not a study of Vedas or Upanishads or worship of gods or
goddesses or lords of water, fire, sun or any other god but it is sprinkling
one’s body with the dust of holy feet of exalted souls, and therefore, O king,
concentrate on the feet of the great Lord, a holy karma.”
****
Curiosity of Rahuguna subsided at last when he said, “It is therefore, out of
fear that I move about with a detached mind.
I roam about in disguise without attachment, as fears do not permit me
to associate the Self with anyone. I severe ties of infatuation with wisdom
attained at the feet of blessed and exalted souls who attained godly
consciousness, I will reach the highest goal.” Ragugana’s words exhibited faith and confidence in the Supreme Lord
and began having glimpses of a pure Self.
Rahugana
continuous probing satisfied him in the end. Having realized the true nature of
the Supreme Spirit, as taught by a saintly soul brahmin, Jadabharata, Rahuguna
-a great king of Sindhu and Sauvira
territories, felt calmness and serenity when darkness of inner-self was
dispelled. He felt purified as false wisdom, ego and pride born out of earthly
existence vanished.
Without waiting for a
moment, he shed wrong notions, feelings, thoughts and other inessentials
created through ignorance and infatuation with worldly life growing in his
mind. Now, he realized that nothing than the body seemed transitory and
therefore, likely to perish. This understanding becomes possible when one
dedicates life to the Supreme. Thus, Rahuguna
was guided to a path of salvation.
Attachment to worldly pleasures of the senses and the
materialistic aspirations and reflections bring miseries and inner dilemmas in life
of a man. If he is able to stand apart, does assigned worldly duties with the
consciousness of modes of Prakriti
and adheres to the truth and dharma,
he can definitely live life of harmony and prosperity. In the present scenario
of violence, greed and corruption with predominance of Rajas and Tamas gunas, if
one guards properly, life has meaning and purpose.
*** **
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