43- The Forest of Worldly Existence- Bhavatavi as Described by Jadbharat to King Rahugan

Mahatma Jadbharat, in his discourse with King Rahugan, uses a powerful metaphor to illustrate the plight of the wandering soul caught in the maze of worldly existence. He compares the soul to a group of merchants, driven by attachment to pleasure and wealth, journeying across various lands. Maya, the illusionary force, has led them onto a difficult and bewildering path, where their attention is consumed by the actions of life, categorised as sattvic, rajasic, and tamasic. These actions entangle them further, trapping them in the forest of worldly existence, 'Bhavatavi', where peace remains elusive.

In this metaphorical jungle, the merchants are prey to six robbers, the leader of whom is particularly wicked. Like a leader guiding them blindly, he leads them to their misfortune, where they are plundered of their possessions. Just as wolves tear apart a flock of sheep, the robbers, like jackals, gradually strip away their wealth through carelessness and indulgence. The dense jungle, overgrown with creepers, thorny bushes, and obstructed paths, mirrors the soul's struggle in the material world. Sharp thorns, mosquitoes, and various distractions make the journey uncomfortable.

The merchants, captivated by fleeting pleasures, are led astray by illusions. They may glimpse a mirage of a Gandharva city or be distracted by fire phantoms, which seem to promise comfort but only mislead them further. At times, the dust of a whirlwind blurs their vision, while the sounds of crickets or hooting owls disturb their peace. They seek temporary comforts—water, food, or shelter—but often chase after mirages or find themselves in places that offer no sustenance. Their desires, whether for food or wealth, lead them into a vicious cycle of dissatisfaction and unfulfilled longing.

In their journey, they encounter peril at every turn. At times, they are overwhelmed by hunger or thirst, and they turn to illusory sources of solace in their desperation. They may wander toward dry rivers, hoping for water, or enter raging fires, only to be consumed. Some fall prey to Yakshas, losing their life force, while others are crushed by grief when robbed of their possessions. Even when they momentarily experience happiness in an illusory city, it quickly fades, leaving them yearning for more.

The merchant's journey is filled with suffering. They encounter hardships—thorns that injure their feet, the burden of family responsibilities that lead to frustration, and even dangers from venomous creatures or pythons. Their pride is shattered when they are stung by bees while seeking honey, and their attempts to find solace are thwarted by the harsh realities of life, such as the scorching cold, intense heat, storms, and rain. They may engage in deceitful trade to survive, making enemies along the way, and as they lose their wealth, they are left destitute and forced to beg for survival. This desperate state fills them with humiliation and covetousness for what others have.

The cycle continues, with the merchants forming relationships—marriages, friendships—among themselves. However, these connections only deepen their entanglement in worldly illusions as they face losses, hardships, and crises, and their mental and emotional exhaustion mounts. When companions die, new ones are born to replace them, and none among them ever returns or finds refuge in the supreme bliss. Even those who have gained power and dominion over the elements or the directions, still bound by pride and attachment to ownership, engage in conflicts with others and fail to attain the ultimate goal of life: union with the Supreme.

In the jungle of worldly existence, the merchants, seeking temporary shelter under vines and attracted by the sweet songs of birds, are lured into further distractions. They form alliances with various creatures—herons, crows, vultures—only to be betrayed. They try to associate with the swans, but their nature doesn't match. Their attachment to fleeting pleasures leads them to imitate the carefree lives of monkeys, losing themselves in senseless pursuits. They cling to family and material comforts, but their lives remain fraught with challenges. When faced with danger, such as wild animals or crumbling caves, they escape only to return to their old ways.

Rahugan reflects that those who purify themselves of all sins and suffering by seeking refuge at the lotus feet of God naturally attain the gift of pure devotion. He acknowledges that even a brief association with a self-realised soul can dispel ignorance and false notions, as he has personally experienced. Rahugan expresses his reverence for enlightened beings—be they elderly, young, or playful children—recognising their role as carriers of divine wisdom. These great souls, disguised as humble renunciates, wander the earth, selflessly uplifting those ensnared by material pride and guiding them toward spiritual growth.

King Rahugan said: "Ah! Human birth is indeed the most superior of all forms of existence. What is the use of the exalted births found in other realms, such as those of celestial beings and others, if one does not have the opportunity to associate with great souls like you frequently? You are the ones whose pure hearts are sanctified by the glorious fame of Bhagwan Hrishikesha." (Bhagavat 5.13.21)

Shukdevji said: Parikshit, in this manner, the compassionate Mahatma Jadbharat imparted self-knowledge to Rahugan, the ruler of Sindhu, who had insulted him. Humbled, King Rahugan bowed at Jadbharat's feet. By the grace of this satsang, Rahugan realised the essence of the Supreme Being and abandoned his identification with the body. O King! Those who take refuge in God's exclusive devotees have no place for ignorance in their hearts.

King Parikshit then said: You have described the path of worldly existence (Bhavatavi) through metaphors, which the enlightened souls have conceptualised. However, such profound subjects are not easily comprehensible for those of limited intellect. Therefore, please clarify this complex subject with words that directly explain the metaphors and their meanings.

Shree Shukadevji, in his teachings, explains to King Parikshit that all embodied beings, bound by their identification with the physical body, are driven to perform actions influenced by the three gunas—sattva (purity), rajas (passion), and tamas (ignorance). These actions result in creating different bodies that experience cycles of union and separation, a constant ebb and flow dictated by their karmas. However, as beings are ensnared by their minds and senses, they wander aimlessly in the treacherous forest of material existence, 'Bhavatavi', much like merchants blinded by greed. Instead of seeking refuge in God, they are led by Maya into this perilous wilderness, where they must endure the results of their actions. Despite their persistent efforts, they often face obstacles that render their labour futile, yet they continue to avoid surrendering to the feet of Shree Hari or their Guru. In this vast forest of worldly life, the mind and senses act as bandits, continuously wreaking havoc on their peace and stability.

A person who earns wealth through honest work should use it in alignment with Dharma, particularly in service to God. By doing so, they can attain supreme bliss in the afterlife. However, those lacking discernment and self-control are misled by their six senses—sight, touch, hearing, taste, smell, and thought processes—leading them to indulgence and excess, much like robbers who deceive an unsuspecting merchant into losing his wealth.

In this metaphorical forest, family members who appear loving and caring—spouses, children—are revealed to be like wolves and jackals, greedily seizing wealth without consent, leaving the individual with nothing but sorrow and disillusionment. Much like an unplanted field overrun with weeds, a householder's life becomes a field of karma, where desires continue to sprout despite efforts to till the soil. Without addressing these desires, the householder suffers losses, much like a field plagued by pests—flies, mosquitoes, locusts, birds, thieves, and rats—representing unscrupulous individuals who exploit the situation.

The householder, entangled in ignorance and desires, mistakes the transient for the eternal, perceiving the mortal world as permanent. They become lost in indulgences—food, drink, and sensual pleasures—running after illusory objects of desire, much like chasing a mirage in the desert. This delusion is further fueled by rajas, which cloud the intellect, causing the individual to see gold as the ultimate means to happiness. Like a person shivering in the cold and running toward a fire, they believe that acquiring wealth will provide warmth, but it only intensifies their restlessness and suffering.

At times, a person may realise the falseness of worldly attachments, but their intellect, clouded by the bondage of the body, is easily swayed back toward these illusory pleasures. When influenced by rajas, they may become attached to deceitful relationships, neglecting their virtuous boundaries and values. As their intellect becomes further clouded, they forget the higher path, even the presence of the gods, and are led astray by their desires.

Sometimes, like an owl speaking directly, a person may face confrontation with enemies, or like the crickets, which speak indirectly, harsh words from a ruler deeply wound their mind and spirit. If they fall into the wrong company, they suffer emotionally, like falling into a dry river, feeling the weight of sorrow. In their desperation, they may harm others to secure their own survival, even becoming willing to snatch wealth from their own family members.

When deprived of pleasures, they return home, where the separation from loved ones intensifies their grief. As the cruel hand of time takes away their beloved, they become lifeless, like a discarded corpse. Their fleeting joy from false relationships becomes no more than a dream, an illusion that fades quickly. Although necessary, household life duties prove as difficult as climbing a mountain. Others often inspire people to take up this life, only to find themselves as miserable as a person walking through a thorny path, struggling with numerous hardships.

The soul, trapped in the grip of ignorance, becomes like a serpent in sleep—lifeless, without clarity, and overwhelmed by confusion. In this state, it loses all understanding and falls into greater darkness, like being swallowed by a dark, desolate well. When the soul seeks pleasure, it is drawn to the wrong sources—another man's wealth or partner—only to face severe consequences, often ending in punishment and suffering. It is said that those who engage in actions—whether worldly or Vedic—remain bound in this material world. When faced with numerous sufferings from cold, wind, and other external, physical, and spiritual pains, a person becomes helpless and despondent, overwhelmed by anxiety.

The wheel of time moves constantly, affecting all levels of existence, from the smallest atom to the greatest expanses. It carries everything through various stages of life, from childhood to youth. All beings, from Brahma to the tiniest blade of grass, face the inevitable destruction brought by time, and no one can stop its movement.

Those who, out of fear of time's influence, abandon the worship of God and fall into the traps of deceptive ascetics often turn to deities mentioned in non-Vedic and unverified texts. These deities are compared to lowly creatures, such as crows, vultures, herons, or quails, symbolising their false and unreliable nature. These people are far from having true knowledge of Dharma. They live in delusion. When deceived, they turn to saints for refuge but fail to follow the prescribed duties and instead focus on worldly pleasures, neglecting discipline. As a result, their intellect weakens. Engaged in sensual pleasures, they spend their lives without realising that death is approaching. Enclosed in worldly desires, they waste their time, like monkeys, and eventually fall into fear of disease and death.

Sometimes, when a person is unable to find a solution to afflictions like cold, wind, and other pains, they become despondent due to worries about worldly pleasures. They may save a little money through stinginess in business, but when the money runs out, and essential needs are not met, they consider resorting to unethical means to earn, leading to much humiliation. Due to attachment to wealth, enmity arises between people, but despite this, they remain entangled in relationships like marriage, according to their previous tendencies.

This soul, while struggling on the path of the world, faces various troubles and obstacles. It grieves for others, sometimes faints from sorrow, becomes fearful or engages in disputes. It remains deprived of the association of saintly persons and keeps progressing in its journey but does not reach the Supreme. Even by the practice of Yoga, it cannot reach the ultimate goal because it is only limited to the body. The sages who perform great sacrifices also leave the earth and go to the afterlife, but they do not cross over the world.

Even if someone is freed from hell or troubles due to their good deeds, they will still wander in the world and eventually return to the community of living beings. The same fate awaits those who go to higher heavenly realms.

The path of Rajarshi Bharat is exceedingly elevated, one which no other king can even think of following. He renounced worldly pleasures—wives, children, friends, and kingdom—while still in his youth, even though these things are extremely difficult for others to relinquish. For him, such renunciation was natural because even liberation is insignificant for those whose hearts are engrossed in devotion to Shree Krishna. When he desired to leave his deer body, he spoke in a high voice, saying, "I bow to Shree Hari, the protector of Dharma, the expert in righteous practices, the attainable through Yog, the supreme ruler of nature, the embodiment of sacrifice, and the all-pervading God."

Devotees always praise his character, which increases longevity, wealth, and fame and ultimately leads to the attainment of heaven and liberation. Anyone who listens to narrates or glorifies this character will have all their desires fulfilled effortlessly, without needing to ask others anything.

Summary: JKYog India Online Class- Shreemad Bhagavat Katha [Hindi]- 20.01.2025