Author Topic: Jada Bharata's Teachings  (Read 1602 times)

Nagaraj

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Jada Bharata's Teachings
« on: April 06, 2009, 02:22:17 PM »
When Ramana Maharshi was asked to name sages who had lived in the exalted state of Atiasrami, he referred to Jada Bharata, King Rishabha and Suka.

Bharata, a pious king, renounced his kingdom and was doing penance in the forest. One day his penance was disturbed by the roar of a lion chasing a pregnant deer. He then saw a deer jump across the nearby river escaping from the lion, but it fell dead because of the impact. However, the baby deer slipped alive from its wob and fell into the water. Bharata took it out and reared it all his life. He was so much attached to it that in his next birth he was born as a deer. However, because of the intense penance in his previous birth, he did not wate time, but spent most of it in the company and proximity of sages and saints in their ashrams. While giving up the deer's body, he prayed for liberation in his next birth. He was born again in a pious Brahmin family.

In this birth also he was blessed to remember his previous births and the follies he had committed. Now he remained uninterested in any movement, physically and mentally. Disappointed with his inertia, his parents named him Jada Bharata(Inert Bharata). But actually, he was all the time immersing himself in the presence of the Truth (I am) within. His body was however wwll built and sturdy.

One day while he was seated on a rock, king Rahugana, a proud person, was passing by in a palanquin carried by r servants. Since the king was in a hurry, the palanquin bearers sought th help of the stocky Jada Bharata to carry the palanquin faster. Jada Bharata obliged, but jumped now and then to avoid hurting the ants on the road. This annoyed the king, who warned him of severe punishment  if he did not stop his dancing.

Jada Bharata looked long and silently at the king. For the first time after his birth, without raising his voice, without any rancour, Jada Bharata spoke thus:

These are the Teachings

1. You are angry with me because you think that I am not carrying your palanquin properly. You spoke with sarcasm when you said that I have been carrying the burden too long and that I am tired. Your meaning is that I am not one bit tired by this burden. In a way, your words are true.

2. But your desire to hurt me with your sarcasm is, I am afraid, pointless. It does not hurt me. Shall I tell you why? You are under the impression that this body of mine is real and that the burden it has been carrying all the while is also real.

3. If this is true, then your words should certainly have hurt me. But then how can you be sure that these 2 are real? I cannot prove that this body of mine is real, nor can I prove that the burden it has been carrying is also real. Under the circumstances, how can it be possible to hurt a person or a thing which is nn-existent? The Real I in ME has absolutely no connection wigth this so called body of mine and the insults to this body or injustices heaped on this body do not affect ME in the least.

4. You said that I have been carrying the burden alone for a long distance and that I am tired. You meant to insult me, I know, but I do not choose to be insulted. The reason is this: If it is true there is distance to be covered; If there is a purpose to be achieved by covering that distance; and if these 2 factors have anything to do with ME, then and only then should I be affected by your remarks. But then, I am not sure of the existence of either of these things or my connection with them. And, so I am not affected by your words.

........ To be continued



« Last Edit: April 06, 2009, 02:24:05 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta