Shloka 4
Jaḍa Bharata Instructs King Rahūgaṇa: The Mind as Bondage and the Two Kṣetrajñas
यावन्मनो रजसा पूरुषस्यसत्त्वेन वा तमसा वानुरुद्धम् । चेतोभिराकूतिभिरातनोतिनिरङ्कुशं कुशलं चेतरं वा ॥ ४ ॥
yāvan mano rajasā pūruṣasya sattvena vā tamasā vānuruddham cetobhir ākūtibhir ātanoti niraṅkuśaṁ kuśalaṁ cetaraṁ vā
Solange der Geist des Lebewesens von den drei Erscheinungsweisen—Güte, Leidenschaft und Unwissenheit—gebunden ist, gleicht er einem ungezähmten Elefanten. Durch Sinne und Regungen weitet er fromme wie sündhafte Handlungen aus; so bleibt die Seele in der materiellen Welt und erfährt Lust und Schmerz gemäß dem Karma.
In Caitanya-caritāmṛta it is said that material pious and impious activities are both opposed to the principle of devotional service. Devotional service means mukti, freedom from material entanglement, but pious and impious activities result in entanglement within this material world. If the mind is captivated by the pious and impious activities mentioned in the Vedas, one remains eternally in darkness; one cannot attain the absolute platform. To change the consciousness from ignorance to passion or from passion to goodness does not really solve the problem. As stated in Bhagavad-gītā (14.26) , sa guṇān samatītyaitān brahma-bhūyāya kalpate. One must come to the transcendental platform; otherwise life’s mission is never fulfilled.
FAQs
This verse says the mind stays unrestrained as long as it is bound by sattva, rajas, or tamas, and it then manufactures both auspicious and harmful outcomes through its intentions.
Rahugana sought true knowledge beyond bodily identity; Jada Bharata teaches that bondage continues while the mind remains conditioned by the modes, so liberation requires transcending their influence.
Observe how moods and habits (goodness, passion, ignorance) drive decisions; reduce impulsive reactions, cultivate clarity, and orient the mind toward spiritual practice so it stops creating self-made distress.