ocyān imāṁs tvam adhikaṣṭa-dīnān

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śocyān imāṁs tvam adhikaṣṭa-dīnān

viṣṭyā nigṛhṇan niranugraho 'si

janasya goptāsmi vikatthamāno

na śobhase vṛddha-sabhāsu dhṛṣṭaḥ

Seizing by force these wretched, suffering people, you are without mercy. You are proudly boasting that you are the protector of the people, but simply being impudent, you are not glorious in the assembly of the wise.

The King has said (SB 5.10.23) that ruling of the citizens was dharma, even without knowledge. Ruling over the citizens by engaging them forcibly, without mercy, is not dharma but adharma. You proudly (dhṛṣṭaḥ) think “I am the servant of Acyuta. I am an inquirer about the highest truth.”

|| 5.12.8 ||

yadā kṣitāv eva carācarasya

vidāma niṣṭhāṁ prabhavaṁ ca nityam

tan nāmato 'nyad vyavahāra-mūlaṁ

nirūpyatāṁ sat-kriyayānumeyam

Since we see the constant appearance and disappearance of moving and non-moving beings on the earth, it should be concluded that the cause of the conventional world, inferred by your reference to action, is earth alone and anything else appears distinct because of name only. 

“Your statement that the practical, conventional world is insubstantial is not true since one see that even the liberated souls without false identity experience happiness and distress from prārabdha-karma, and since you cannot deny that you experience fatigue from carrying the load.” True, there remains a trace of happiness and distress for the liberated souls like me by destruction of the causes of illusion. When a person awakens, though conscious that his dream of a snake is unreal, for a short time he still shakes in fear, though it is insignificant. However, one who has not awoken sees the dream snake as real. This is like your experience of conventional reality. By logic I will now show the illusory nature of the conventional world. That is explained in this verse. 

We know that the living beings arise from earth and disappear (niṣṭhām) into the earth. Therefore, the cause of the conventional world, inferred from actions (such as carrying water), should be discerned as transformations of the earth only, being differences in name only. You can understand this if your sense of logic is functioning. The śruti says vācārambhaṇaṁ vikāro nāmadheyaṁ mṛttikety eva satyam: the transformations of earth are simply words or names; earth alone is true. (Chāndogya Upaniṣad 6.14)

|| 5.12.9 ||

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