Shloka 8
Jaḍa Bharata Instructs King Rahūgaṇa: The Mind as Bondage and the Two Kṣetrajñas
गुणानुरक्तं व्यसनाय जन्तो: क्षेमाय नैर्गुण्यमथो मन: स्यात् । यथा प्रदीपो घृतवर्तिमश्नन् शिखा: सधूमा भजति ह्यन्यदा स्वम् । पदं तथा गुणकर्मानुबद्धं वृत्तीर्मन: श्रयतेऽन्यत्र तत्त्वम् ॥ ८ ॥
guṇānuraktaṁ vyasanāya jantoḥ kṣemāya nairguṇyam atho manaḥ syāt yathā pradīpo ghṛta-vartim aśnan śikhāḥ sadhūmā bhajati hy anyadā svam padaṁ tathā guṇa-karmānubaddhaṁ vṛttīr manaḥ śrayate ’nyatra tattvam
Wenn der Geist an die guṇas gebunden ist und im Sinnengenuss aufgeht, wird er zur Ursache von Gebundenheit und Leid; wird der Geist jedoch nirguṇa, vom Genuss unangehaftet, wird er zur Ursache von Heil und Befreiung. Wie bei einer Lampe: Brennt der Docht, genährt von Ghee, richtig, leuchtet sie klar; brennt er falsch, entstehen Rauch und Ruß. So bringt ein im materiellen Genuss versunkener Geist Kummer hervor, während ein davon gelöster Geist den ursprünglichen Glanz des Kṛṣṇa-Bewusstseins wieder aufscheinen lässt.
It is therefore concluded that the mind is the cause of material existence and liberation also. Everyone is suffering in this material world because of the mind; it is therefore proper to train the mind or to cleanse the mind from material attachment and engage it fully in the Lord’s service. This is called spiritual engagement. As confirmed in Bhagavad-gītā (14.26) :
FAQs
This verse states that when the mind is attached to material qualities (gunas), it becomes the cause of distress; freedom from the gunas (nirguṇa) brings true welfare and liberation.
Rahūgaṇa approached Jaḍa Bharata with pride and misunderstanding; Jaḍa Bharata instructed him on the difference between the changing mind bound to karma and gunas versus the untouched spiritual truth, guiding him toward humility and self-realization.
Notice how moods and identities shift with desires and reactions; practice detachment through bhakti, self-inquiry, and disciplined living so the mind becomes less driven by the gunas and more aligned with the steady spiritual reality.