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
ഹേ യോഗേശ്വരാ, ശരീരം ഇങ്ങോട്ടും അങ്ങോട്ടും നീക്കുമ്പോൾ കാണപ്പെടുന്ന ക്ഷീണം പ്രത്യക്ഷമായി തോന്നിയാലും യഥാർത്ഥത്തിൽ ക്ഷീണമല്ല—വെറും വ്യവഹാരമാത്രമെന്ന് നിങ്ങൾ പറഞ്ഞു. ഇത്തരത്തിലുള്ള ചോദ്യം-ഉത്തരങ്ങളാൽ പരമതത്ത്വത്തെ എളുപ്പത്തിൽ നിർണ്ണയിക്കാൻ കഴിയില്ല. നിങ്ങളുടെ ഈ പ്രസ്താവന എന്റെ മനസ്സിനെ കുറച്ച് കലക്കി.
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.