samsargiko dosa eva nunam ekasyapi sarvesam samsargikanam bhavitum arhatiti niscitya nisamya krpana-vaco raja rahugana upasita-vrddho ’pi nisargena balat krta isad-utthita-manyur avispasta-brahma-tejasam jata-vedasam iva rajasavrta-matir aha.
samsargikah—resulting from intimate association; dosah—a fault; eva—indeed; nunam—certainly; ekasya—of one; api—although; sarvesam—of all other; samsargikanam—persons associated with him; bhavitum—to become; arhati—is able; iti—thus; niscitya—ascertaining; nisamya—by hearing; krpana-vacah—the words of the poor servants, who were very afraid of being punished; raja—the King; rahuganah—Rahugana; upasita-vrddhah—having served and heard from many elderly sages; api—in spite of; nisargena—by his personal nature, which was that of a ksatriya; balat—by force; krtah—done; isat—slightly; utthita—awakened; manyuh—whose anger; avispasta—not being distinctly visible; brahma-tejasam—his (Jada Bharata’s) spiritual effulgence; jata-vedasam—a fire covered by ashes in Vedic ritualistic ceremonies; iva—like; rajasa avrta—covered by the mode of passion; matih—whose mind; aha—said.
King Rahugana could understand the speeches given by the carriers, who were afraid of being punished. He could also understand that simply due to the fault of one person, the palanquin was not being carried properly. Knowing this perfectly well and hearing their appeal, he became a little angry, although he was very advanced in political science and was very experienced. His anger arose due to his inborn nature as a king. Actually King Rahugana’s mind was covered by the mode of passion, and he therefore spoke as follows to Jada Bharata, whose Brahman effulgence was not clearly visible, being covered like a fire covered by ashes.
The distinction between rajo-guna and sattva-guna is explained in this verse. Although the King was very upright and advanced in political science and governmental management, he was nonetheless in the mode of passion, and therefore, due to a slight agitation, he became angry. Jada Bharata, despite all kinds of injustice endured because of his deaf and dumb display, remained silent by the strength of his spiritual advancement. Nonetheless his brahma-tejah, his Brahman effulgence, was indistinctly visible in his person.
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