Srimad Bhagavatam — Panchama Skandha, Shloka 4
Rahūgaṇa Instructed by Jaḍa Bharata — Dehātma-buddhi, Nondual Truth, and the Mercy of Devotees
यदाह योगेश्वर दृश्यमानं क्रियाफलं सद्व्यहारमूलम् । न ह्यञ्जसा तत्त्वविमर्शनाय भवानमुष्मिन् भ्रमते मनो मे ॥ ४ ॥
yad āha yogeśvara dṛśyamānaṁ kriyā-phalaṁ sad-vyavahāra-mūlam na hy añjasā tattva-vimarśanāya bhavān amuṣmin bhramate mano me
Oh señor del poder yóguico, dijiste que el cansancio que se percibe cuando el cuerpo se mueve de un lado a otro parece evidente a la percepción directa, pero en realidad no hay cansancio: existe sólo como formalidad del habla y la costumbre. Con tales preguntas y respuestas nadie llega fácilmente a la conclusión sobre la Verdad Absoluta. Por tu modo de presentar esto, mi mente se ha inquietado un poco.
Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures. In Bhagavad-gītā Lord Kṛṣṇa informs Arjuna that the pains and pleasures experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization.
FAQs
This verse shows Rahugana recognizing that discussion of visible karmic results and worldly propriety (sat-vyavahara) is not, by itself, a direct path to tattva-vimarshana—deep inquiry into the Absolute Truth.
Rahugana, humbled by Bharata’s wisdom, admits that explanations centered on worldly action and its results do not fully satisfy his longing for direct understanding of spiritual reality, so he presses for clearer instruction.
Do your duties responsibly, but don’t mistake social respectability or material outcomes for spiritual realization—seek direct self-inquiry and guidance from realized devotees to understand the deeper truth.