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2024-04-19, 10:15 PM |
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Chapter
9: The
Supreme Character of Jada
Bharata
(1-2) S'rî S'uka said: 'After having given up
his life of being embodied as a deer Bharata, the most exalted devotee
and most honored of all saintly kings, in his last incarnation acquired the brahmin status. He was the male
half
of a twin brother and
sister so one says, who were born from the second wife of a high-minded
brahmin in the line of
saint Angirâ. This brahmin being endowed with all the qualities
was of a perfect
control over the mind and the senses, of penance, Vedic study and
recitation, of renunciation, satisfaction, tolerance, kindness,
knowledge, of no envy and of spiritual happiness in the wisdom of the
soul. With his first wife he had nine sons all equal to him in
education, character, behavior, beauty and magnanimity. (3)
Also in
that birth by the special mercy of the Lord remembering his previous
lives, he, being greatly apprehensive not to fall down again, was in
associating with his own kind always afraid of being obstructed on the
path of devotional service and kept his mind focussed upon his soul.
For that purpose
he by hearing
and remembering the descriptions of the qualities which vanquish the
bondage to fruitive labor, always
thought of the two lotus feet of the Supreme Lord. But to the local
people he posed as someone of a mad, dull and blind character [because
of which he was called
Jada]. (4) His
brahmin father who affectionately felt obliged to his son, thought that
he, as a father to a son, should teach him, although against his
will, that the regulative principles should be followed, so
that he until the end of his student life again as someone of the
sacred thread would practice the duties of cleanliness of the
purification process as prescribed by the s'âstras. (5)
But
he also in the presence of his father acted as if he couldn't
understand a thing of
what was instructed. During the onset of the rainy season the father
wished to teach
him the Vedic mantras including the Gâyatrî preceded by Omkâra, but despite of his thorough instruction, he
during the four months of the
summer didn't succeed in
teaching him their full mastery. (6) Thus
supposing
that
his
son,
although he didn't feel for it, should be fully
instructed by him in all the cleanliness, Vedic literature,
vows,
principles, sacrifice and service to the guru that belongs to the
celibate state [the brahmacarya-âs'rama], the brahmin who considered his son to be
his life breath,
in reality with this engagement
was heavily attached to his
household so that he,
when he [was seized] by death who was not as forgetful [as he was],
died
as a man full of frustration about the insistent faking of his son.
(7) His
youngest wife from whose
womb the
twins were born, thereafter entrusted them to the first wife and then
followed her husband to where
he resided in his afterlife [Patiloka].
(8) Jada Bharata's
stepbrothers, who having fixed their minds upon the ritual culture of
the three Vedas had no understanding for the true knowledge of the
Self, after
the death of the father gave up the endeavor to teach anything to their half brother whom they, unaware of his
faculties, considered a dullard. (9-10) When he was addressed as being mad, dull,
deaf and dumb by the materialistic two-legged animals, he used to
use likewise words in reply. The things that he by force was summoned
to
do he did. He used to eat whatever small or large quantity of palatable
or tasteless food he obtained by begging, by wages or what came
on its
own accord. He never lived to please his senses as he had forever
stopped to live for the material cause. All by himself he had
accomplished the transcendental blissful vision as someone in knowledge
of the true self who with the dual causes of happiness and distress,
summer and winter, wind and rain, did not identify himself with the
body. Firm of limbs he, as strong as a bull, never covered himself.
Not bathing he was dirty from lying on the ground and he never massaged
his body. With his loins covered by dirty cloth and with a of dirt
darkened sacred thread, he in
his spiritual splendor was like
a hidden gem. He wandered around disrespected with ignorant folk
calling him, a brahmin of birth, a mere brahmin's friend ['brahma-bandu'].
(11) Because he only looked for work in order to
obtain in exchange food from
others,
even
his
stepbrothers
engaged
him
in
agricultural
work
in
the
fields
-
a
job
to which he had no idea of what should be leveled or
left uneven or where he had to pile things up. Usually only eating
broken rice, oil cakes, chaff, worm-eaten grains or burned rice that
stuck to the pot, it was nevertheless all nectar to him.
(12) Then at a certain moment some
dacoit leader appeared
on
the
scene who was looking for a human
son not better
than an animal whom he could use for a sacrifice to the
goddess Bhadra Kâlî. (13) The animal type he
before had captured, had escaped and his followers on their
way to find him could in the dead of night not catch that animalistic
man. As arranged by providence
they stumbled upon the brahmin son from the line of Angirâ who
from an elevated position was guarding the fields against deer, wild
pigs and other creatures. (14) Discovering
that
he
had
the
right
character
they
next
with
shining
faces
understanding
that
he could
serve for their master's work, elated took him to the temple
of the goddess, tightly bound in ropes.
(15) In
order to get him as the man
animal ready for the sacrifice, the
followers
of
the
dacoit
then
according
to
their
own
customs
bathed
him,
gave
him new clothes, covered his body with ornaments, smeared him
with sandalwood pulp and garlanded him. Vibrating songs, prayers, drums
and
bugles they seated him before the goddess Kâlî, fully
dressed up and properly fed, with incense, lamps, strings of flowers,
parched grains, twigs and sprouts, fruits and other articles of
worship. (16) The priest of that dacoit leader in
preparation of offering a flow of blood from the animalistic
man to the deity of Bhadra Kâlî, next took a fearful razor
sharp
sword and consecrated it with the appropriate mantras. (17) These contemptible types who, being of a
passionate and
ignorant nature, in their materialistic bewilderment were driven by
minds full
of imagination and thus acting to
their own notions followed a wrong course, were in offense with the heroic association of the Supreme Lord,
the brahmins. Proceeding
with a
lust for violence against others they acted most cruelly directly
against an expansion of the Lord Himself, someone of a brahmin birth, a
son of spiritual wisdom who had no
enemies and who was a well-wisher to all. But at the very last moment
the
goddess Bhadra Kâlî, who saw what was about to happen in
defiance of the law and against the will of the Lord, broke out of her
statue with a burning physical appearance that was of an excessively
bright, unbearable, spiritual effulgence. (18) Full
of
indignation
she
totally
lost
herself
in
the
force
of
her
anger
with raised eyebrows, crooked teeth, bloodshot eyes, a frightening
laugh and an agitated fearful
face as if she wanted to destroy the entire universe. Released because
of her great fury she, coming forth from the
altar, severed with the same blade as they wanted to use [for the
sacrifice] the heads
from the bodies of all the sinful offenders and then together with her
associates, drank from the blood that oozed from the necks as a
very hot
intoxicating beverage. Overwhelmed by all that intoxicating drinking
she
together with her associates next loudly sang and danced, making fun
throwing
the heads at each other like they were balls.
(19) When
one like this in relation to great souls has crossed the line, one will
always for oneself have to face the exorcism as a result. (20)
Oh,
Vishnudatta ['protected by Vishnu'; Parîkchit], to those who are not perplexed this is not such
a great miracle. They who without animosity are of goodness to all are
by the Supreme Lord of the
invincible Time who carries the best of all weapons [the Sudars'ana
disc] personally fully liberated from the very strong and tight knot
in the heart [that is the consequence] of a false physical concept of
life. Even when
threatened by decapitation [or other attacks on their lives], those
liberated souls and devotees who
full of surrender are protected at His lotus feet are never upset by these kinds of emotional conditions; they have
nothing to fear.'
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