Sunday, January 15, 2012

Sri Bhagavaam - Canto 5 (Skandah 5) Chapters 1to 5






























Vyasadev
Praneetha

The Mad Bhagavatam






Canto 5
(The Creative Impetus)

Chapter 1: The Activities of Mahârâja Priyavrata

Summary

Purport: 
This chapter describes how King Priyavrata enjoyed royal opulence and majesty and then returned to full knowledge. King Priyavrata was detached from worldly opulence, and then he became attached to his kingdom, but finally he again became detached from material enjoyment and thus achieved liberation. When King Parīkit heard about this, he was struck with wonder, but he was somewhat bewildered as to how a devotee with no attachment for material enjoyment could later become attached to it. Thus in astonishment he questioned Śukadeva Gosvāmī about this.
In response to the King's inquiries, Śukadeva Gosvāmī said that devotional service, being transcendental, cannot be deviated by any material influences. Priyavrata had received transcendental knowledge from the instructions of Nārada, and therefore he did not want to enter a materialistic life of enjoyment in a kingdom. He accepted the kingdom, however, at the request of such superior demigods as Lord Brahmā and Lord Indra, the King of heaven.
Everything is under the control of the Supreme Personality of Godhead, the supreme controller, and everyone must work accordingly. Just as a bull is controlled by a rope tied to its nose, so all conditioned souls are forced to work under the spells of the modes of nature. A civilized man, therefore, works according to the institution of vara and āśrama. Even in materialistic life, however, no one is free to act. Everyone is compelled to accept a certain type of body offered by the Supreme Lord and thus be allotted different grades of happiness and distress. Therefore even if one artificially leaves home and goes to the forest, he again becomes attached to materialistic life. Family life is compared to a fortress for practicing sense control. When the senses are controlled. one may live either at home or in the forest; there is no difference.
When Mahārāja Priyavrata, following the instruction of Lord Brahmā. accepted the royal throne, his father, Manu, left home for the forest. Mahārāja Priyavrata then married Barhimatī, the daughter of Viśvakarmā. In the womb of Barhimatī he begot ten sons, named Āgnīdhra, Idhmajihva, Yajñabāhu, Mahāvīra, Hirayaretā, Ghtapṛṣṭha, Savana, Medhātithi, Vītihotra and Kavi. He also begot one daughter, whose name was Ūrjasvatī. Mahārāja Priyavrata lived with his wife and family for many thousands of years. The impressions from the rims of Mahārāja Priyavrata's chariot wheels created seven oceans and seven islands. Of the ten sons of Priyavrata, three sons named Kavi, Mahāvīra and Savana accepted sannyāsa, the fourth order of life, and the remaining seven sons became the rulers of the seven islands. Mahārāja Priyavrata also had a second wife, in whom he begot three sons named Uttama, Raivata and Tāmasa. All of them were elevated to the post of Manu. Śukadeva Gosvāmī thus described how Mahārāja Priyavrata achieved liberation.

5.1.1

rājovāca
priyavrato bhāgavata
ātmārāma
katha mune
g
he 'ramata yan-mūla
karma-bandha
parābhava

(1) The King [Parîkchit] said: 'Why o sage was Priyavrata, the great devotee content with the soul, so happy to stay at home, that place which is the root cause of bondage in karma and contempt [for the renounced order]?

5.1.2

na nūna mukta-sagānā
tād
śānā dvijarabha
g
hev abhiniveśo 'ya
pu
bhavitum arhati


(2) Surely such a thing as indulgence in family affairs o wisest of the twice-born, can't be desirable for persons who are free from attachments.

5.1.3

mahatā khalu viprare
uttamaśloka-pādayo

chāyā-nirv
ta-cittānā
na ku
umbe sphā-mati

(3) It suffers no doubt that the consciousness of great souls finds its satisfaction in the shade of the feet of the Lord praised in the verses, and not so much in the mind of attachment to kith and kin.

5.1.4

saśayo 'ya mahān brahman
dārāgāra-sutādi
u
saktasya yat siddhir abhūt
k
ṛṣṇe ca matir acyutā


(4) This is my great doubt o brahmin: how can on account of the forces of one's wife, home, children and so on, perfection and an unfailing determination unto Krishna come about?'


5.1.5

śrī-śuka uvāca

ham ukta bhagavata uttamaślokasya śrīmac-caraāravinda-makaranda-rasa āveśita-cetaso bhāgavata-paramahasa-dayita-kathā kiñcid antarāya-vihatā svā śivatamā padavī na prāyea hinvanti.

(5) S'rî S'uka said: 'You are perfectly right in what you said about the hearts of liberated persons and devotees that are absorbed in the nectarean honey of the talks at the lotus-like feet of their beloved Lord praised in the scriptures. Despite of the setbacks they sometimes encounter, they practically never give up their most exalted position.


5.1.6

yarhi vāva ha rājan sa rāja-putra priyavrata parama-bhāgavato nāradasya caraopasevayāñjasāvagata-paramārtha-satattvo brahma-satrea dīkiyamāo 'vani-tala-paripālanāyāmnāta-pravara-gua-gaaikānta-bhājanatayā sva-pitropāmantrito bhagavati vāsudeva evāvyavadhāna-samādhi-yogena samāveśita-sakala-kāraka-kriyā-kalāpo naivābhyanandad yadyapi tad apratyāmnātavya tad-adhikaraa ātmano 'nyasmād asato 'pi parābhavam anvīkamāa.


(6) It is a well-known fact o King, that prince Priyavrata indeed was a supreme devotee who in his service at Nârada's feet, very quickly became aware of the complete truth concerning the spiritual purpose which he constantly discussed in dedicated enthusiasm. Even though his father asked him to rule over the surface of the earth because he incorporated so many of the best qualities, he couldn't be happy with it. He didn't want to be distracted in his great liking for with all of  his senses and actions in yoga being absorbed in the Supreme Lord of the Soul of the Universe, but for no reason he could refuse to accept that post because when he in any other way would forgo the untrue, that certainly would lead to decay.

5.1.7

atha ha bhagavān ādi-deva etasya gua-visargasya paribṛṁhaānudhyāna-vyavasita-sakala-jagad-abhiprāya ātma-yonir akhila-nigama-nija-gaa-pariveṣṭita sva-bhavanād avatatāra.


 (7) So it happened that the Lord and first among the demigods [Brahmâ] surrounded by all of his personal associates and the Vedas, descended from his abode, he who is always thinking of the welfare of the complete of this universal creation consisting of the three modes and of whom one knows the ultimate purpose as being the Supreme Soul from which he originated himself.

5.1.8

sa tatra tatra gagana-tala uu-patir iva vimānāvalibhir anupatham amara-parivṛḍhair abhipūjyamāna pathi pathi ca varūthaśa siddha-gandharva-sādhya-cāraa-muni-gaair upagīyamāno gandha-mādana-droīm avabhāsayann upasasarpa.

(8) Alike the moon in the sky among the stars, he on his way here and there by the leaders of the demigods was worshiped from their heavenly carriers. And the same was done by groups of perfected ones, inhabitants of heaven, refined ones, singers and  sages [respectively the Siddhas, the Gandharvas, the Câranas, the Sâdhyas and the Munis] when he thus as the radiating center reached the vicinity of the Gandhamâdana mountains [where Priyavrata was meditating].

5.1.9

tatra ha vā ena devarir hasa-yānena pitara bhagavanta hiraya-garbham upalabhamāna sahasaivotthāyārhaena saha pitā-putrābhyām avahitāñjalir upatasthe.

(9) Recognizing the swan-carrier of his almighty father Lord Hiranyagarbha [Brahmâ] the devarshi [Nârada], Priyavrata and his father [Svâyambhuva Manu] present there immediately rose to their feet with their hands folded in order to be respectfully of worship with all the paraphernalia

5.1.10

bhagavān api bhārata tad-upanītārhaa sūkta-vākenātitarām udita-gua-gaāvatāra-sujaya priyavratam ādi-puruas ta sadaya-hāsāvaloka iti hovāca.

 (10) O son of Bhârata, the Lord, the original person of the universe, thus out of gratitude for the glory of his descend according to the customs being confronted with all the articles of worship and the praise in high language of his qualities, then addressed Priyavrata while he looked at him with a compassionate smile.


5.1.11

śrī-bhagavān uvāca
nibodha tātedam
ta bravīmi
māsūyitu
devam arhasy aprameyam
vaya
bhavas te tata ea maharir
vahāma sarve vivaśā yasya di
ṣṭam

(11)
The great Lord said: 'My son, pay attention to the truth I'm telling you, you should not be jealous of the Godhead who is beyond our ken. We, Lord S'iva, your father and this great Rishi [Nârada] all carry out His order and cannot deviate.

5.1.12

na tasya kaścit tapasā vidyayā vā
na yoga-vīrye
a manīayā vā
naivārtha-dharmai
parata svato vā
k
ta vihantu tanu-bhd vibhūyāt

(12) No living entity in acceptance of a material body can undo the order of His creation; not by austerity nor by education, not by yoga nor by one's strength or intelligence, nor can one ever by one's opulence, the virtue of one's duty, with the help of someone else or by any personal endeavor.

5.1.13

bhavāya nāśāya ca karma kartu
śokāya mohāya sadā bhayāya
sukhāya du
khāya ca deha-yogam
avyakta-di
ṣṭa janatāga dhatte


 (13) Directed by the One Unseen, the living entities in acceptance of a material body are always bound to birth and death, sadness and illusion, fear, happiness, distress and to whatever they have to do according to their karma.

5.1.14

yad-vāci tantyā gua-karma-dāmabhi
sudustarair vatsa vaya
suyojitā
sarve vahāmo balim īśvarāya
protā nasīva dvi-pade catu
-pada


(14) My son, in our inevitable bondage to guna and karma we are, like the four-legged [bull] that with a rope through his nose is bound to the two-legged [driver], tied to the long rope of Vedic instruction and all [within the varnâs'rama system] engaged in contributing to please the Lord.

5.1.15

īśābhisṛṣṭa hy avarundhmahe 'ga
du
kha sukha vā gua-karma-sagāt
āsthāya tat tad yad ayu
kta nāthaś
cak
umatāndhā iva nīyamānā



(15) Like blind men led by someone who can see my best one, we inevitably [submitted to His Vedic rope] have to face the distress or happiness associated with the qualities and the work related to the situation we are in with the body that our Protector gave us.

5.1.16

mukto 'pi tāvad bibhyāt sva-deham
ārabdham aśnann abhimāna-śūnya

yathānubhūta
pratiyāta-nidra
ki
tv anya-dehāya guān na vṛṅkte


(16) Even a liberated person must for a lifetime maintain his body that he obtained as a consequence of the past. Without empty passion and pride he has to accept what he went through as someone who awakened from sleep, but as far as another material body is concerned [a repeated birth] he will never again follow the lead of the material qualities.

5.1.17

bhaya pramattasya vanev api syād
yata
sa āste saha-a-sapatna
jitendriyasyātma-rater budhasya
g
hāśrama ki nu karoty avadyam

 (17) Someone who doesn't care [who doesn't control his senses] even when he resides in the forests must be afraid because of the six co-wives [of the five senses and the mind], but what harm [on the other hand] can a householder's existence do to a self-satisfied, learned man who has conquered the senses?

5.1.18

ya a sapatnān vijigīamāo
g
heu nirviśya yateta pūrvam
atyeti durgāśrita ūrjitārīn
k
īeu kāma vicared vipaścit


 (18) Having entered a household existence anyone who wants to conquer those six adversaries must first try to master them from within that stronghold, because only when the unregulated desires of those firm enemies have lost their strength one can ripened with experience move about freely.

5.1.19

tva tv abja-nābhāghri-saroja-kośa-
durgāśrito nirjita-
a-sapatna
bhu
kveha bhogān puruātidiṣṭān
vimukta-sa
ga prakti bhajasva

 (19) When you, sheltered in this fortress by the safe haven of the lotus feet of Him with the lotus-like navel, have conquered the six opponents and are liberated from attachments through these special orders of the Original Person, you can enjoy everything pleasurable in this world and thus find your way.'


5.1.20

śrī-śuka uvāca

iti samabhihito mahā-bhāgavato bhagavatas tri-bhuvana-guror anuśāsanam ātmano laghutayāvanata-śirodharo bāham iti sabahu-mānam uvāha.


(20) S'rî S'uka said: 'The great devotee of [Brahmâ] the mighty Lord who is the spiritual master of the three worlds, thus being fully instructed, as a humble soul bowed his head in acceptance of his order and said: 'Yes I will' and respectfully carried out what he said.

5.1.21

bhagavān api manunā yathāvad upakalpitāpaciti priyavrata-nāradayor aviamam abhisamīkamāayor ātmasam avasthānam avā-manasa kayam avyavahta pravartayann agamat.


(21) With Priyavrata and Nârada in peace taking notice, the great Lord was also duly respected by Manu. Thereupon he left to return to his abode, the place above all places which is indescribable and unfathomable.

5.1.22

manur api pareaiva pratisandhita-manoratha surari-varānumatenātmajam akhila-dharā-maṇḍala-sthiti-guptaya āsthāpya svayam ati-viama-viaya-via-jalāśayāśāyā upararāma.

(22) Manu who also supported by him executed his plan and with the permission of Nârada by means of his son established the maintenance and protection of all the worlds in the universe, was [therewith] personally relieved from his desires in the so very dangerous, poisonous ocean of the material world.


5.1.23

iti ha vāva sa jagatī-patir īśvarecchayādhiniveśita-karmādhikāro 'khila-jagad-bandha-dhvasana-parānubhāvasya bhagavata ādi-puruasyāghri-yugalānavarata-dhyānānubhāvena parirandhita-kaāyāśayo 'vadāto 'pi māna-vardhano mahatā mahītalam anuśaśāsa.

 (23) [Priyavrata, Manu's son who as] the emperor according to the order of the Lord thus was fully engaged in material affairs, by constantly meditating upon the two lotus feet of the Supreme Lord, the Original Person whose transcendental influence destroys all bondage, was with all the dirt washed from his heart completely purified and ruled the material world with the only wish to honor the great ones.


5.1.24


atha ca duhitara prajāpater viśvakarmaa upayeme barhimatī nāma tasyām u ha vāva ātmajān ātma-samāna-śīla-gua-karma-rūpa-vīryodārān daśa bhāvayām babhūva kanyā ca yavīyasīm ūrjasvatī nāma.

(24) He thereafter married Barhishmatî, the daughter of Vis'vakarmâ, one of the founding fathers, and begot in her, next to a daughter who as the youngest of his children carried the name Ûrjasvatî, ten sons who were of a greatness equal to his in their character, qualities, activities, beauty and prowess.

5.1.25

āgnīdhredhmajihva-yajñabāhu-mahāvīra-hirayareto-ghtapṛṣṭha-savana-medhātithi-vītihotra-kavaya iti sarva evāgni-nāmāna.

(25) All of his sons he gave the names of Agni, the god of fire: Âgnîdhra, Idhmajihva, Yajñabâhu, Mahâvîra, Hiranyaretâ, Ghritaprishthha, Savana, Medhâtithi, Vîtihotra and Kavi.

5.1.26



eteā kavir mahāvīra savana iti traya āsann ūrdhva-retasas ta ātma-vidyāyām arbha-bhāvād ārabhya kta-paricayā pāramahasyam evāśramam abhajan.

 (26) Three of them, Kavi, Mahâvîra and Savana were [celibates who] motivated from within, from the beginning of their childhood lived for the transcendental knowledge on the basis of which they, well conversant with the highest spiritual perfection, took to the renounced order [the paramahamsa-âs'rama].


5.1.27



tasminn u ha vā upaśama-śīlā paramaraya sakala-jīva-nikāyāvāsasya bhagavato vāsudevasya bhītānā śaraa-bhūtasya śrīmac-caraāravindāvirata-smaraāvigalita-parama-bhakti-yogānu-bhāvena paribhāvitāntar-hdayādhigate bhagavati sarveā bhūtānām ātma-bhūte pratyag-ātmany evātmanas tādātmyam aviśeea samīyu.


(27) The transcendental sages live by the peace of the qualities of that celebrated order (*) for the sake of the complete of all the living beings who in fear and anxiety about their material existence take to the lotus feet of the Supreme Lord Vâsudeva who is the only shelter. In their constant remembrance they observe, free from contaminations being purified by virtue of the highest yoga of devotion, in their hearts the Supreme Lord of all living beings. They then see Him directly as situated within themselves and realize that they are equal in quality, that they do not differ from the Lord of the Supersoul.

5.1.28


anyasyām api jāyāyā traya putrā āsann uttamas tāmaso raivata iti manvantarādhipataya.

(28) In another wife he begot three more sons named Uttama, Tâmasa and Raivata. They became the rulers of the Manu period [of 71 mahâyugas long].

5.1.29


evam upaśamāyaneu sva-tanayev atha jagatī-patir jagatīm arbudāny ekādaśa parivatsarāām avyāhatākhila-purua-kāra-sāra-sambhta-dor-daṇḍa-yugalāpīita-maurvī-gua-stanita-viramita-dharma-pratipako barhimatyāś cānudinam edhamāna-pramoda-prasaraa-yauiya-vrīā-pramuita-hāsāvaloka-rucira-kvely-ādibhi parābhūyamāna-viveka ivānavabudhyamāna iva mahāmanā bubhuje.

 (29) After his sons were trained in the renounced order [Priyavrata] thus became the master of the universe where he endowed with powerful arms of command together with them pulled the bowstring loudly to defeat all who opposed the dharma. Without interruption for 110 million years there was the rule of the great soul who with the daily increasing amiability, femininity, shyness, laughs, glances and exchanges of love [in his repeated births] with his wife Barhishmatî enjoyed a life of pleasure, but confounded and defeated by it he lost his power of discernment.

5.1.30


yāvad avabhāsayati sura-girim anuparikrāman bhagavān ādityo vasudhā-talam ardhenaiva pratapaty ardhenāvacchādayati tadā hi bhagavad-upāsanopacitāti-purua-prabhāvas tad anabhinandan samajavena rathena jyotirmayena rajanīm api dina kariyāmīti sapta-kt vastaraim anuparyakrāmad dvitīya iva pataga.

(30) Not appreciating that the sun god, as long as he circumambulated mount Meru, lit up one side of the earth and left the other half in the dark, he who in his worship of the Fortunate One was of a supernatural power then said: 'I'll make the night as brilliant as the day', and to enforce that he followed the orbit of the sun in a chariot, exactly seven times and with the same speed, like he was a second sun.

5.1.31


ye vā u ha tad-ratha-caraa-nemi-kta-parikhātās te sapta sindhava āsan yata eva k sapta bhuvo dvīpā.

(31) Thus proceeding with the wheels of his chariot that created trenches with their rims, the seven oceans came about which divided the earth [Bhû-mandala] into the seven dvîpas [the continents or 'islands'].

Sometimes the planets in outer space are called islands. We have experience of various types of islands in the ocean, and similarly the various planets, divided into fourteen lokas, are islands in the ocean of space. As Priyavrata drove his chariot behind the sun, he created seven different types of oceans and planetary systems, which altogether are known as Bhū-maṇḍala, or Bhūloka. In the Gāyatrī mantra, we chant, o bhūr bhuva sva tat savitur vareyam. Above the Bhūloka planetary system is Bhuvarloka, and above that is Svargaloka, the heavenly planetary system. All these planetary systems are controlled by Savitā, the sun-god. By chanting the Gāyatrī mantra just after rising early in the morning, one worships the sun-god.


5.1.32


jambū-plaka-śālmali-kuśa-krauñca-śāka-pukara-sajñās teā parimāa pūrvasmāt pūrvasmād uttara uttaro yathā-sakhya dvi-gua-mānena bahi samantata upakptā.

 (32) Known as Jambû, Plaksha, S'âlmali, Kus'a, Krauñca, S'âka and Pushkara each of them is twice the size of the preceding ocean in the beyond of which it all around is situated.

5.1.33

kārodeku-rasoda-suroda-ghtoda-kīroda-dadhi-maṇḍoda-śuddhodā sapta jaladhaya sapta dvīpa-parikhā ivābhyantara-dvīpa-samānā ekaikaśyena yathānupūrva saptasv api bahir dvīpeu pthak parita upakalpitās teu jambv-ādiu barhimatī-patir anuvratānātmajān āgnīdhredhmajihva-yajñabāhu-hirayareto-ghtapṛṣṭha-medhātithi-vītihotra-sajñān yathā-sakhyenaikaikasminn ekam evādhi-pati vidadhe.

(33) Those seven oceans consisting of salt water, sugarcane juice, liquor, clarified butter, milk, fluid yogurt and sweet water are of the same size as the islands they as the trenches [of his wheels] one after the other consecutively fully enclose. For each of the dvîpas separately the husband of Barhishmatî, beginning with Jambûdvîpa, installed one of his faithful sons named Âgnîdhra, Idhmajihva, Yajñabâhu, Hiranyaretâ, Ghritaprishthha, Medhâtithi and Vîtihotra as their king.

5.1.34

duhitara corjasvatī nāmośanase prāyacchad yasyām āsīd devayānī nāma kāvya-sutā.


(34) He further gave the daughter named Ûrjasvatî in marriage to the great sage Us'anâ [S'ukrâcârya who is also called Kavi or Kavya]. She gave birth to a daughter named Devayânî.


5.1.35

naiva-vidha purua-kāra urukramasya
pu
tad-aghri-rajasā jita-a-guānām
citra
vidūra-vigata sakd ādadīta
yan-nāmadheyam adhunā sa jahāti bandham


(35) For the devotees of the Lord of the Great Strides [Urukrama, see 1.3: 19] who by resorting to the dust of His feet are able to conquer the six qualities [of material life: hunger, thirst, lamentation, illusion, old age and death **] such a[n achievement of] personal power is not that surprising at all, for even a fifth-class person [an outcaste] will  immediately forsake his material attachment when he only once utters the name of the Lord.

5.1.36

sa evam aparimita-bala-parākrama ekadā tu devari-caraānuśayanānu-patita-gua-visarga-sasargeānirvtam ivātmāna manyamāna ātma-nirveda idam āha.

 (36) He [Priyavrata] thus unparalleled in strength and influence, one day understood that he despite of his surrender to the feet of the devarshi [Nârada] had fallen down because of his concern with the modes of matter in which he had never found satisfaction [compare 1.5: 17]. In a spirit of renunciation he then said to himself:

5.1.37

aho asādhv anuṣṭhita yad abhiniveśito 'ham indriyair avidyā-racita-viama-viayāndha-kūpe tad alam alam amuyā vanitāyā vinoda-mga dhig dhig iti garhayā cakāra.

(37) 'Oh what a wrong I've done, for I was completely absorbed in the nescience of a life of sense gratification! The dark well of material pleasure made me guilty of a lot of distress and look like a dancing monkey, insignificant and of no importance in the hands of my wife. Doomed and damned I am indeed!' Thus he criticized himself.

5.1.38

para-devatā-prasādādhigatātma-pratyavamarśenānupravttebhya putrebhya imā yathā-dāya vibhajya bhukta-bhogā ca mahiī mtakam iva saha mahā-vibhūtim apahāya svaya nihita-nirvedo hdi ghīta-hari-vihārānubhāvo bhagavato nāradasya padavī punar evānusasāra.

 (38) With his self-realization achieved by the mercy of the deity in the beyond, with handing over the earth to his faithfully following sons, with dividing the inheritance, with forsaking his queen he had enjoyed so much, with giving up the dead corpus of his great opulence and with his heart in perfect surrender having taken to renunciation, he was certain to be on the path again of the great saint Nârada and the stories about the Lord.

5.1.39

tasya ha vā ete ślokā
priyavrata-k
ta karma
ko nu kuryād vineśvaram
yo nemi-nimnair akaroc
chāyā
ghnan sapta vāridhīn


(39) The following verses apply to him: 'What was done by Priyavrata no one could have done except for the Supreme Controller.' 'He dissipated the darkness and created by the impressions of the rims of the wheels of his chariot the seven seas.'

5.1.40

bhū-sasthāna kta yena
sarid-giri-vanādibhi

sīmā ca bhūta-nirv
tyai
dvīpe dvīpe vibhāgaśa


(40) 'It was he who in order to stop the fighting of the nations on the different continents, created the situation of the boundaries in this world in the form of rivers, mountain ranges and forests and such [compare 4.14: 45-46].'

5.1.40

bhū-sasthāna kta yena
sarid-giri-vanādibhi

sīmā ca bhūta-nirv
tyai
dvīpe dvīpe vibhāgaśa


(41) 'He as the most beloved follower of the Original Person, considered all opulence of the lower worlds, the heavens and the earth, as also that what is acquired by fruitive action and by yoga [the siddhis], as nothing but hell.'
*: There are four stages in accepting the renounced order: 1) Kuthîcaka: one stays outside one's village in a cottage, and one's necessities, especially one's food, are supplied from home. 2) Bahûdaka: one no longer accepts anything from home: instead, one, mâdhukarî, with the "profession of the bumblebees", collects one's necessities, especially one's food, from many places.  3) Parivrâjakâcârya: one travels all over the world to preach the glories of Lord Vâsudeva collecting one's necessities, especially one's food, from many places, and 4) Paramahamsa: he finishes his preaching work and sits down in one place, strictly for the sake of advancing in spiritual life.

**: These 'six qualities' can also be understood as the five senses and the mind according to Sâstrî Goswami.



 Camto 5

(Canto 5: The Creative Impetus)


Chapter 2: The Activities of Mahârâja Âgnîdhra

5.2.1

śrī-śuka uvāca
eva
pitari sampravtte tad-anuśāsane vartamāna āgnīdhro jambūdvīpaukasa prajā aurasavad dharmāvekamāa paryagopāyat.


(1) S'rî S'uka said: 'When his father chose the path of liberation and Âgnîdhra according to his order took his place, he strictly observing the dharma protected the citizens, the inhabitants of Jambûdvîpa, like they were his children.

5.2.2

sa ca kadācit pitloka-kāma sura-vara-vanitākrīācala-dro bhagavanta viśva-s patim ābhta-paricaryopakaraa ātmaikāgryea tapasvy ārādhayā babhūva.

 (2) One day desiring a woman from the realm of the godly, he engaged in austerities at the foot of the mountains where their playground is found. After he in compliance with the rules of his forefathers had gathered all the necessities for the service, he fully attentive repentantly was of worship for the master, the highest power of creation in the universe [Lord Brahmâ].

5.2.3

tad upalabhya bhagavān ādi-purua sadasi gāyantī pūrvacitti nāmāpsarasam abhiyāpayām āsa.
 (3) Understanding [what he wanted] the almighty Lord, the first person of the universe, sent down from his abode the celestial girl, the Apsara Pûrvacitti.

5.2.4

sā ca tad-āśramopavanam ati-ramaīya vividha-nibia-viapi-viapa-nikara-saśliṣṭa-puraa-latārūha-sthala-vihagama-mithunai procyamāna-śrutibhi pratibodhyamāna-salila-kukkua-kāraṇḍava-kalahasādibhir vicitram upakūjitāmala-jalāśaya-kamalākaram upababhrāma.
 (4) Strolling around in the woods she thus could be found in that place of meditation which was very beautiful, dense with various trees with masses of high reaching, golden creepers attached to the branches. In the clear waters of the lake filled with lotuses she there sang along with the vibrations of the pleasant sounds of the communicating pairs of land birds and water birds like ducks, swans and such. 

5.2.5

tasyā sulalita-gamana-pada-vinyāsa-gati-vilāsāyāś cānupada khaa-khaāyamāna-rucira-caraābharaa-svanam upākarya naradeva-kumāra samādhi-yogenāmīlita-nayana-nalina-mukula-yugalam īad vikacayya

 (5) The son of the god of men then in the ecstasy of his yoga heard the pleasant sounds of her ankle bells that tinkled with every step she made with her so very attractive way of moving around playfully. With his half open lotus bud shaped eyes looking up, he spotted her.

5.2.6

tām evāvidūre madhukarīm iva sumanasa upajighrantī divija-manuja-mano-nayanāhlāda-dughair gati-vihāra-vrīā-vinayāvaloka-susvarākarāvayavair manasi nṛṇā kusumāyudhasya vidadhatī vivara nija-mukha-vigalitāmtāsava-sahāsa-bhāaāmoda-madāndha-madhukara-nikaroparodhena druta-pada-vinyāsena valgu-spandana-stana-kalaśa-kabara-bhāra-raśanā devī tad-avalokanena vivtāvasarasya bhagavato makara-dhvajasya vaśam upanīto jaavad iti hovāca.

(6) Nearby, just like a honeybee smelling the beautiful flowers, she with her playful movements, shy glances, humility, sweet voice and her limbs being a pleasure to the eyes and minds of as well normal men as men of heaven, paved the way for the flower bearing god of love. The goddess was stunning with the pleasure to hear the sweet nectar pouring out of her smiling and talking mouth, the sight of the hasty, stylish, little movements of her feet to [escape] the intoxicated bees surrounding her, the movements of her jug-like breasts, the weight of her hips, the braids of her hair and the belt around her waist. The mere sight of the goddess brought him fully under the control of the almighty Cupid so that he seized the opportunity to address her.




5.2.7

kā tva cikīrasi ca ki muni-varya śaile
māyāsi kāpi bhagavat-para-devatāyā

vijye bibhar
i dhanuī suhd-ātmano 'rthe
ki
vā mgān mgayase vipine pramattān

(7) 'Who are you and what do you intend to do on this hill, o choice of the munis? Are you some illusory appearance of the Supreme Lord, our God in the beyond? Dear friend do you carry your two bows without strings [your eyebrows] for your own protection or are you hunting the heedless animals in this forest?


5.2.8

āv imau bhagavata śata-patra-patrau
śāntāv apu
kha-rucirāv ati-tigma-dantau
kasmai yuyu
kasi vane vicaran na vidma
k
emāya no jaa-dhiyā tava vikramo 'stu
(8) These two arrows [these eyes] of you o fortunate lady, that have feathers like lotus petals, have no shaft and are peaceful and very lovely. Who do you want to pierce with their sharp heads in this forest where you loiter? May your prowess be of service for the welfare of all of us who dull-witted fail to understand this!

5.2.9

śiyā ime bhagavata parita pahanti
gāyanti sāma sarahasyam ajasram īśam
yu
mac-chikhā-vilulitā sumano 'bhivṛṣṭī
sarve bhajanty
ṛṣi-gaā iva veda-śākhā


(9) All these followers around you [the bees] o worshipable one, are, enjoying the resort of the tresses of your hair and all the flowers falling down from them, incessantly singing unto the Lord the prayers of the Sâma Veda and the Upanishad, as if they're sages of respect for the different types of Vedic literature.

5.2.10

vāca para caraa-pañjara-tittirīā
brahmann arūpa-mukharā
śṛṇavāma tubhyam
labdhā kadamba-rucir a
ka-viaka-bimbe
yasyām alāta-paridhi
kva ca valkala te

 (10) From the resounding vibration alone of your ankle bells I can very distinctly hear the tittiri birds o brahmin [girl], without seeing their form. Seeing your beautiful round hips with the lovely color of kadamba flowers and around them a belt red as burning cinders, I wonder where your [ascetic] bark dress would be.

5.2.11

ki sambhta rucirayor dvija śṛṅgayos te
madhye k
śo vahasi yatra dśi śritā me
pa
ko 'rua surabhīr ātma-viāa īdg
yenāśrama
subhaga me surabhī-karoi


(11) What is it o twice-born one, that fills the two horns o heavenly appearance of beauty, that you carry to your slim waist? What do they contain that is so attractive to my eyes? And what is that fragrant red powder on the two of them with which you o fortunate one, are perfuming my spiritual resort?

5.2.12

loka pradarśaya suhttama tāvaka me
yatratya ittham urasāvayavāv apūrvau
asmad-vidhasya mana-unnayanau bibharti
bahv adbhuta
sarasa-rāsa-sudhādi vaktre


(12) Please show me where you live, o dearest friend. Where was a person like you with such wonderful limbs born? For a person like me the many wonders of your lovely words and inviting gestures that are as sweet as nectar to the mouth, are something very arousing.

5.2.13

kā vātma-vttir adanād dhavir aga vāti
vi
ṣṇo kalāsy animionmakarau ca karau
udvigna-mīna-yugala
dvija-pakti-śocir
āsanna-bh
ṛṅga-nikara sara in mukha te


(13) And what kind of food you have in your mouth? I can smell the pure ingredients of what you're chewing my sweetest. You have to be an expansion of Lord Vishnu, with your two wide open eyes and brilliant restless shark-shaped earrings in your ears, the rows of your beautiful teeth and your face that resembles a lake amidst the swarm of the bees around you.

5.2.14

yo 'sau tvayā kara-saroja-hata patago
dik
u bhraman bhramata ejayate 'kiī me
mukta
na te smarasi vakra-jaā-varūtha
ka
ṣṭo 'nilo harati lampaa ea nīvīm


(14) My eyes are restless being distracted by the ball you struck with your lotus palm in all directions. Don't you care about your curls of hair hanging loose? Is that lower garment of you not giving you trouble being taken up by the wind like a man does who is interested in a woman?

5.2.15

rūpa tapodhana tapaś caratā tapoghna
hy etat tu kena tapasā bhavatopalabdham
cartu
tapo 'rhasi mayā saha mitra mahya
ki
vā prasīdati sa vai bhava-bhāvano me


(15) O beauty, o treasure of the sages, by what austerity did you manage this way [with this body] to unsettle so unfailingly the penance of all the retired ones? You should practice the forsaking with me, o friend. Maybe you are meant for me because the creator of the created [Brahmâ] is pleased with me.

5.2.16

na tvā tyajāmi dayita dvija-deva-datta
yasmin mano d
g api no na viyāti lagnam
cāru-śṛṅgy arhasi netum anuvrata te
citta
yata pratisarantu śivā sacivya


(16) I won't give up on you o sweetheart given to me by the god of spiritual rebirth. I have fixed my mind and eyes upon you; I won't leave you and will keep you close to me o beauty with the marvelous breasts. You may lead me wherever you want, I am your follower, and your fine friends may follow.'


5.2.17

śrī-śuka uvāca
iti lalanānunayāti-viśārado grāmya-vaidagdhyayā paribhā
ayā tā vibudha-vadhū vibudha-matir adhisabhājayām āsa.

(17) S'rî S'uka said: 'Thus very expert in winning over women, he as intelligent as the gods with his flattery managed to gain the favor of the heavenly girl.

5.2.18

sā ca tatas tasya vīra-yūtha-pater buddhi-śīla-rūpa-vaya-śriyaudāryea parākipta-manās tena sahāyutāyuta-parivatsaropalakaa kāla jambūdvīpa-patinā bhauma-svarga-bhogān bubhuje.

(18) She who from her side also felt attracted to the intelligence, manners, beauty, youth, opulence and magnanimity of that master among the heroes, then enjoyed all earthly and heavenly pleasures for an endless, countless number of years spending her time in attachment to him as the king of Jambûdvîpa.

5.2.19

tasyām u ha vā tmajān sa rāja-vara āgnīdhro nābhi-kimpurua-harivarelāvta-ramyaka-hiramaya-kuru-bhadrāśva-ketumāla-sajñān nava putrān ajanayat.
(19) Âgnîdhra, the best of all kings, begot in her nine sons named Nâbhi, Kimpurusha, Harivarsha, Ilâvrita, Ramyaka, Hiranmaya, Kuru, Bhadrâs'va and Ketumâla. (20) After she year after year had given birth to her sons, Pûrvacitti left home in order to return to the unborn godhead [Brahmâ].

5.2.20

sā sūtvātha sutān navānuvatsara gha evāpahāya pūrvacittir bhūya evāja devam upatasthe.
 (21) The sons of Âgnîdhra who because of their mother's care had strong, well-built bodies were by their father allotted the divisions to be ruled by them of the kingdom of Jambûdvîpa he gave their names [probably the Eurasian continent].

5.2.21

āgnīdhra-sutās te mātur anugrahād autpattikenaiva sahanana-balopetā pitrā vibhaktā ātma-tulya-nāmāni yathā-bhāga jambūdvīpa-varāi bubhuju.

(22) King Âgnîdhra not satisfied in his sensual desires thought every day more and more about her, and [thus], as it is described in the scriptures [in e.g. B.G. 8: 6], reached that place of her in heaven [Pitriloka] where the forefathers live in delight.

5.2.22

āgnīdhro rājātpta kāmānām apsarasam evānudinam adhi-manyamānas tasyā salokatā śrutibhir avārundha yatra pitaro mādayante.

5.2.23

samparete pitari nava bhrātaro meru-duhitr merudevī pratirūpām ugradaṁṣṭ latā ramyā śyāmā nārī bhadrā devavītim iti sajñā navodavahan.
(23) After the departure of their father the nine brothers married the nine daughters of Meru who carried the names Merudevî, Pratirûpâ, Ugradamshthrî, Latâ, Ramyâ, S'yâmâ, Nârî, Bhadrâ and Devavîti.'


Canto 5

(SB 5.3: Ṛṣabhadeva's Appearance in the Womb of Merudevī, the Wife of King Nābhi)

In this chapter the spotless character of King Nābhi, the oldest son of Āgnīdhra, is described. Wanting to have sons, Mahārāja Nābhi underwent severe austerities and penances. He performed many sacrifices along with his wife and worshiped Lord Viṣṇu, master of all sacrifices. Being very kind to His devotees, the Supreme Personality of Godhead was very pleased with the austerities of Mahārāja Nābhi. He personally appeared before the King in His four-handed feature, and the priests, who were performing the sacrifices, began to offer their prayers unto Him. They prayed for a son like the Lord, and Lord Viṣṇu agreed to take birth in the womb of Merudevī, the wife of King Nābhi, and incarnate as King Ṛṣabhadeva.


Chapter 3: Rishabhadeva's Appearance in the Womb of Merudevî, the Wife of King Nâbhi

5.3.1

śrī-śuka uvāca


(1) S'rî S'uka said: 'Nâbhi, the son of Âgnîdhra, desiring to have sons with Merudevî who was childless, together with her with great attention offered prayers in worship of the Supreme Lord Vishnu, the enjoyer of all sacrifices.

5.3.2

tasya ha vāva śraddhayā viśuddha-bhāvena yajata pravargyeu pracaratsu dravya-deśa-kāla-mantrartvig-dakiā-vidhāna-yogopapattyā duradhigamo 'pi bhagavān bhāgavata-vātsalyatayā supratīka ātmānam aparājita nija-janābhipretārtha-vidhitsayā ghīta-hdayo hdayagama mano-nayanānandanāvayavābhirāmam āviścakāra.


(2) As he with great faith and devotion and a pure mind was of worship, the Supreme Lord out of His love to fulfill the desires of His devotees, manifested Himself in His most beautiful, unconquerable form pleasing to the mind and eyes. He saw Him with all of His captivating, beautiful limbs, even though that [normally] cannot be achieved by the means for performing the pravargya ceremony he was engaged in: the place and time, hymns, priests, gifts to the priests and the regulative principles.

5.3.3

atha ha tam āvikta-bhuja-yugala-dvaya hiramaya purua-viśea kapiśa-kauśeyāmbara-dharam urasi vilasac-chrīvatsa-lalāma daravara-vanaruha-vana-mālācchūry-amta-mai-gadādibhir upalakita sphua-kiraa-pravara-mukua-kuṇḍala-kaaka-kai-sūtra-hāra-keyūra-nūpurādy-aga-bhūaa-vibhūitam tvik-sadasya-gha-patayo 'dhanā ivottama-dhanam upalabhya sabahu-mānam arhaenāvanata-śīrāa upatasthu.


 (3) When He manifested Himself very bright in His four-handed form as the topmost of all living beings with a yellow silk garment and the beauty of the S'rîvatsa mark on His chest, His conch shell, lotus flower, disc, flower garland, the Kaustubha jewel and His club that characterize Him, He radiating brilliantly with His helmet, earrings, bracelets, girdle, necklace, armlets, ankle bells etc. that ornamented His body, made king Nâbhi, the priests and the others feel like poor people who have obtained a great treasure whereupon they with great regard and all paraphernalia of worship reverentially bent their heads.

5.3.4-5

tvija ūcu

arhasi muhur arhattamārhaam asmākam anupathānā namo nama ity etāvat sad-upaśikita ko 'rhati pumān prakti-gua-vyatikara-matir anīśa īśvarasya parasya prakti-puruayor arvāktanābhir nāma-rūpāktibhī rūpa-nirūpaam; sakala-jana-nikāya-vjina-nirasana-śivatama-pravara-gua-gaaika-deśa-kathanād te.

(4-5) The priests said: 'Please accept o Most Exalted One, the repeated offerings of respect of our worship. By that worship we, Your servants, are able to act, provided we follow the instructions of the exalted ones. Whoever not in control of his mind because of being absorbed completely by the fickleness of natural phenomena [the gunas], would be capable of knowing all the names, forms and qualities belonging to the position in this world of You, the Supreme Controller above and beyond the influence of the material world! We can only partly know You by dint of most auspiciously expressing in words the excellence of Your transcendental qualities that wipe out all the sinful actions of mankind.

parijanānurāga-viracita-śabala-saśabda-salila-sita-kisalaya-tulasikā-dūrvākurair api sambhtayā saparyayā kila parama parituyasi.


(6) You are propitiated by Your servants who in great ecstasy do their prayers with faltering voices and perform their worship with water, fresh twigs of green, tulasî leaves and sprouts of grass.

5.3.7



athānayāpi na bhavata ijyayoru-bhāra-bharayā samucitam artham ihopalabhāmahe.

(7) Of what use would it otherwise be for Your sake to be encumbered with performing sacrifices and all the articles of worship? 


5.3.8


ātmana evānusavanam añjasāvyatirekea bobhūyamānāśea-puruārtha-svarūpasya kintu nāthāśia āśāsānānām etad abhisarādhana-mātra bhavitum arhati.

(8) You as the direct, self-sufficient embodiment of the civil virtues [the purushârthas] are of an endless and unlimited constant increase, but o Lord, our craving in this matter for the blessings of material pleasure, can only be for the purpose of obtaining Your grace.

5.3.9


tad yathā bāliśānā svayam ātmana śreya param aviduā parama-parama-purua prakara-karuayā sva-mahimāna cāpavargākhyam upakalpayiyan svaya nāpacita evetaravad ihopalakita.

(9) Even though You personally wishing to open up with Your causeless and inexhaustible mercy and glory the path of liberation [called apavarga], and for that purpose have come here and are present for any ordinary man to see, we  fail in our worship for You. For we o Lord of Lords, are but fools unaware of Your ultimate welfare.

5.3.10

athāyam eva varo hy arhattama yarhi barhii rājarer varadarabho bhavān nija-puruekaa-viaya āsīt.


 (10) This before the eyes of Your devotees appearing of You here in this sacrifice of King Nâbhi, constitutes o Best of the Benefactors, really the greatest blessing o most worshipable one.

5.3.11

asaga-niśita-jñānānala-vidhūtāśea-malānā bhavat-svabhāvānām ātmārāmāā munīnām anavarata-pariguita-gua-gaa parama-magalāyana-gua-gaa-kathano 'si.

(11) To those sages of whom strengthened by detachment countless impurities were removed by the fire of knowledge, to those sages satisfied within who attained Your qualities by incessantly reiterating Your stories and discussing Your many attributes, You [being present in person] are the highest blessing to arrive at.

5.3.12

atha kathañcit skhalana-kut-patana-jmbhaa-duravasthānādiu vivaśānā na smaraāya jvara-maraa-daśāyām api sakala-kaśmala-nirasanāni tava gua-kta-nāmadheyāni vacana-gocarāi bhavantu.

(12) When we happen to stumble and fall down, suffer hunger, are bored, find ourselves in an awkward position and such or when we have a fever or lie on our deathbed and thus are not capable of remembering You, then let it be so that Your names, activities and qualities are discussed that have the potency to drive away all our sins.

5.3.13

kiñcāya rājarir apatya-kāma prajā bhavādśīm āśāsāna īśvaram āśiā svargāpavargayor api bhavantam upadhāvati prajāyām artha-pratyayo dhanadam ivādhana phalīkaraam.

(13) Moreover this pious king [Nâbhi] nevertheless aspires to be blessed by You with offspring, a son that he hopes to be exactly like You: a supreme controller of the benedictions of heaven and the path leading there.  He with the notion of children as the ultimate goal of life asking this in worship of You, thus behaves like a poor man who asks a wealthy person willing to donate for a bit of grain!



5.3.14

ko vā iha te 'parājito 'parājitayā māyayānavasita-padavyānāvta-matir viaya-via-rayānāvta-praktir anupāsita-mahac-caraa.

(14) Whoever not of respect for the feet of the great ones is within this world of Yours not defeated by the unconquerable illusory energy [of mâyâ] because of which one cannot find the path? Whose intelligence would not be bewildered by the sensual pleasure that works like poison? Whose nature is not checked by that stream [that chain of consequences]?

5.3.15


yad u ha vāva tava punar adabhra-kartar iha samāhūtas tatrārtha-dhiyā mandānā nas tad yad deva-helana deva-devārhasi sāmyena sarvān prativohum aviduām.

Initiation into bhakti begins when one is in a distressed condition or in want of money, or when one is inquisitive to understand the Absolute Truth. Nonetheless, people who approach the Supreme Lord in this way are not actually devotees. They are accepted as pious (suktina) due to their inquiring about the Absolute Truth, the Supreme Personality of Godhead. Not knowing the various activities and engagements of the Lord, such people unnecessarily disturb the Lord for material gain. However, the Lord is so kind that even though disturbed, He fulfills the desires of such beggars. The pure devotee is anyābhilāitā-śūnya; he has no motive behind his worship. He is not conducted by the influence of māyā in the form of karma or jñāna. The pure devotee is always prepared to execute the order of the Lord without personal consideration. The tvija, the priests at the sacrifice, knew very well the distinction between karma and bhakti, and because they considered themselves under the influence of karma, fruitive activity, they begged the Lord's pardon. They knew that the Lord had been invited to come for some paltry reason.

(15) Please excuse us in Your [divine indifference  of] sameness with each and all, for having invited You again in this arena of sacrifice as the performer of many wonders, please tolerate us ignorant ones who, less intelligent being of disrespect for the divinity of You as the God of Gods, are aspiring a material outcome.'

5.3.16

śrī-śuka uvāca
iti nigadenābhiṣṭūyamāno bhagavān animiarabho vara-dharābhivāditābhivandita-caraa sadayam idam āha.


(16) S'rî S'uka said: 'The Supreme Lord, the leader of the wise, whose feet thus bowed down by means of other words than the usual verses were extolled by them who were [even] worshiped by [Nâbhi] the emperor of Bhâratavarsha [India], then kindly addressed them. 

5.3.17

śrī-bhagavān uvāca

aho batāham ṛṣayo bhavadbhir avitatha-gīrbhir varam asulabham abhiyācito yad amuyātmajo mayā sadśo bhūyād iti mamāham evābhirūpa kaivalyād athāpi brahma-vādo na mṛṣā bhavitum arhati mamaiva hi mukha yad dvija-deva-kulam.


(17) The Supreme Lord said: 'Alas, pleased as I am by you o sages whose words are all true, that benediction you have been asking for - that there may be a son of Nâbhi alike Me -, is a thing most difficult to achieve. Being One without a second there cannot exist anyone else equal to Me. But the words of you brahmins cannot prove to be false [either], for the class of the twice-born godly ones [represents] My mouth.


5.3.18

tata āgnīdhrīye 'śa-kalayāvatariyāmy ātma-tulyam anupalabhamāna.

 (18) Since I can't see anyone equal to Me, I shall therefore by personally expanding into a plenary portion of Myself descend in [Merudevî,] the wife of Âgnîdhra's son.'

5.3.19

śrī-śuka uvāca

iti niśāmayantyā merudevyā patim abhidhāyāntardadhe bhagavān.


(19) S'rî S'uka said: 'After He thus, clearly for her to hear, had spoken to the husband of Merudevî,  the Supreme Lord disappeared.


5.3.20


barhii tasminn eva viṣṇudatta bhagavān paramaribhi prasādito nābhe priya-cikīrayā tad-avarodhāyane merudevyā dharmān darśayitu-kāmo vāta-raśanānā śramaānām ṛṣīām ūrdhva-manthinā śuklayā tanuvāvatatāra.

(20) O grace of Vishnu [Parîkchit], in order to please King Nâbhi the Supreme Lord, who in this sacrificial arena was propitiated by the best of the wise, appeared in His original avatâra form of pure goodness in his wife Merudevî with the desire to show the sages of renunciation  - who barely clothe themselves, lead an ascetic life and are of a continuous celibacy - the way to perform the dharma [the righteousness, the religion, the true nature].'
 



Canto 5

Chapter 4: The Characteristics of Rishabhadeva the Supreme Personality of Godhead


In this chapter, Ṛṣabhadeva, the son of Mahārāja Nābhi, begot a hundred sons, and during the reign of those sons the world was very happy in all respects. When Ṛṣabhadeva appeared as the son of Mahārāja Nābhi, He was appreciated by the people as the most exalted and beautiful personality of that age. His poise, influence, strength, enthusiasm, bodily luster and other transcendental qualities were beyond compare. The word ṛṣabha refers to the best, or the supreme. Due to the superexcellent attributes of the son of Mahārāja Nābhi, the King named his son Ṛṣabha, or "the best." His influence was incomparable. Although there was a scarcity of rain, Ṛṣabhadeva did not care for Indra, the King of heaven, who is in charge of supplying rain. Through His own potency, Ṛṣabhadeva sumptuously covered Ajanābha with ample rain. Upon receiving Ṛṣabhadeva, who is the Supreme Personality of Godhead, as his son, King Nābhi began to raise Him very carefully. After that, he entrusted the ruling power to Him and, retiring from family life, lived at Badarikāśrama completely engaged in the worship of Vāsudeva, the Supreme Lord. To follow social customs, Lord Ṛṣabhadeva for a while became a student in the gurukula, and after returning, He followed the orders of His guru and accepted a wife named Jayantī, who had been given to Him by the King of heaven, Indra. He begot a hundred sons in the womb of Jayantī. Of these hundred sons, the eldest was known as Bharata. Since the reign of Mahārāja Bharata, this planet has been called Bhārata-vara. Ṛṣabhadeva's other sons were headed by Kuśāvarta, Ilāvarta, Brahmāvarta, Malaya, Ketu, Bhadrasena, Indraspk, Vidarbha and Kīkaa. There were also other sons named Kavi, Havi, Antarika, Prabuddha, Pippalāyana, Avirhotra, Drumila, Camasa and Karabhājana. Instead of ruling the kingdom, these nine became mendicant preachers of Kṛṣṇa consciousness, following the religious precepts of the Bhāgavatam. Their characteristics and activities are described in the Eleventh Canto of Śrīmad-Bhāgavatam during the talks between Vasudeva and Nārada at Kuruketra. To teach the general populace, King Ṛṣabhadeva performed many sacrifices and taught His sons how to rule the citizens.

5.4.1

śrī-śuka uvāca


atha ha tam utpattyaivābhivyajyamāna-bhagaval-lakaa sāmyopaśama-vairāgyaiśvarya-mahā-vibhūtibhir anudinam edhamānānubhāva praktaya prajā brāhmaā devatāś cāvani-tala-samavanāyātitarā jagdhu.
(1) S'rî S'uka said: 'Because He [the son of king Nâbhi, see previous chapter and 2.7: 10] from the beginning of His appearance distinguished Himself every day more and more with the authority of all the characteristics of the Supreme Lord, like being equal minded to all, being of perfect peace and renunciation and having all influence and powers,  the ministers, citizens, the brahmins and the gods longed greatly for the day that He would rule the earth.



5.4.2



tasya ha vā ittha varmaā varīyasā bhac-chlokena caujasā balena śriyā yaśasā vīrya-śauryābhyā ca pitā ṛṣabha itīda nāma cakāra.


(2) Considering the in grand verses [by the poets] glorified exalted state of His prowess, strength, beauty, fame, influence and heroism, His father gave Him the name Rishabha, the Best One.

5.4.3

yasya hīndra spardhamāno bhagavān vare na vavara tad avadhārya bhagavān ṛṣabhadevo yogeśvara prahasyātma-yogamāyayā sva-varam ajanābha nāmābhyavarat.

  (3) King Indra jealous of His greatness, allowed no rain in Bhârata-varsha, but the Supreme Lord Rishabhadeva who knew [why that happened], as the master of yoga smiled about it and then from His internal [yogamâyâ] potency made the waters rain down on the place where He resided called Ajanâbha.

5.4.4

nābhis tu yathābhilaita suprajastvam avarudhyāti-pramoda-bhara-vihvalo gadgadākarayā girā svaira ghīta-naraloka-sadharma bhagavanta purāa-purua māyā-vilasita-matir vatsa tāteti sānurāgam upalālayan parā nirvtim upagata.

(4) King Nâbhi who as he wanted had gotten the most beautiful son he could wish for, was in a state of illusion unto Him, the Supreme Lordship and oldest, Original Person who in his eyes behaved like a normal human being. Accepting Him as such  he overwhelmed by an excess of great jubilation in ecstacy with a faltering voice said things like: 'my dear son, my darling' and thus achieved transcendental bliss while he raised Him.


5.4.5

viditānurāgam āpaura-prakti jana-pado rājā nābhir ātmaja samaya-setu-rakāyām abhiicya brāhmaeūpanidhāya saha merudevyā viśālāyā prasanna-nipuena tapasā samādhi-yogena nara-nārāyaākhya bhagavanta vāsudevam upāsīna kālena tan-mahimānam avāpa.


 (5) Knowing how popular Rishabha was in His service to the citizens and the state King Nâbhi, who wanted to protect the people strictly to the principle, put his son on the throne. Entrusting Him to the brahmins he then together with Merudevî in Badarikâs'rama, completely absorbed in yoga with great satisfaction skillfully performed austerities in worship of Nara-Nârâyana, [a plenary expansion of] the Supreme Lord Vâsudeva and thus he in the course of time reached His glorious abode [Vaikunthha].


5.4.6

yasya ha pāṇḍaveya ślokāv udāharanti—
ko nu tat karma rājar
er
nābher anv ācaret pumān
apatyatām agād yasya
hari
śuddhena karmaā


(6) O son of Pându [Parîkchit, see family tree], two verses are recited about him: 'Which person following the example of the pious king Nâbhi can do what he did and by the purity of his actions receive the Supreme Personality of God as his son?' and:

5.4.7

brahmayo 'nya kuto nābher
viprā ma
gala-pūjitā
yasya barhi
i yajñeśa
darśayām āsur ojasā

it is said in Padma Purāa:
a-karma-nipuo vipro
mantra-tantra-viśārada

avai
ṣṇavo gurur na syād
vai
ṣṇava śva-paco guru
"A scholarly brāhmaa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but a person born in a family of a lower caste can become a spiritual master if he is a Vaiṣṇava." These brāhmaas were certainly very expert in chanting the Vedic mantras. They were competent in the performance of the Vedic rituals, and over and above this they were Vaiṣṇavas. Therefore by their spiritual powers they could call on the Supreme Personality of Godhead and enable their disciple, Mahārāja Nābhi, to see the Lord face to face. Śrīla Viśvanātha Cakravartī hākura comments that the word ojasā means "by dint of devotional service."


 (7) 'Is there besides Nâbhi a better devotee of the brahmins? They being satisfied and honored by him were able to show him in the sacrificial arena the Supreme Enjoyer of all sacrifices.'

5.4.8

atha ha bhagavān ṛṣabhadeva sva-vara karma-ketram anumanyamāna pradarśita-gurukula-vāso labdha-varair gurubhir anujñāto ghamedhinā dharmān anuśikamāo jayantyām indra-dattāyām ubhaya-lakaa karma samāmnāyāmnātam abhiyuñjann ātmajānām ātma-samānānā śata janayām āsa.



 
(8) The Supreme Lord Rishabha after accepting His kingdom as His field of work, set an example by living with His spiritual teachers and giving them gifts upon finishing His studies. Being ordered to take up the duties of a householder He married with Jayantî who had been offered to Him by Indra and taught by example how to perform both types of activities as mentioned in the scriptures [of defending the religion and fighting injustice]. He begot a hundred sons [in her and in co-wives or via his sons with daughters-in-law] that were exactly like Him.

5.4.9

yeā khalu mahā-yogī bharato jyeṣṭha śreṣṭha-gua āsīd yeneda vara bhāratam iti vyapadiśanti.



(9) The eldest son Bharata was a great yoga practitioner. He had the best qualities and it was because of him that this land by the people is called Bhârata-varsha.


5.4.10



tam anu kuśāvarta ilāvarto brahmāvarto malaya ketur bhadrasena indraspg vidarbha kīkaa iti nava navati pradhānā.


 (10) Of the ninety-nine other sons who were born after Bharata, the eldest ones were called Kus'âvarta, Ilâvarta, Brahmâvarta, Malaya, Ketu, Bhadrasena, Indrasprik, Vidarbha and Kîkatha.

5.4.11-12


kavir havir antarika
prabuddha
pippalāyana
āvirhotro 'tha drumilaś
camasa
karabhājana

iti bhāgavata-dharma-darśanā nava mahā-bhagavatās teām sucaritam bhagavan-mahimopabrmhitam vasudeva-nārada-samvādam upaśamāyanam upariṣṭād varayiyāma.

(11-12) Of the rest of them Kavi, Havi, Antariksha, Prabuddha, Pippalâyana, Avirhotra, Drumila, Camasa and Karabhâjana were nine highly advanced devotees in defense of the truth of this Bhâgavatam. About their fine characters evincing the glories of the Lord, I will give you later on [in Canto 11] a colorful account when I discuss the conversation between Vâsudeva and Nârada that brings the mind the highest satisfaction.

5.4.13


yavīyāsa ekāśītir jāyanteyā pitur ādeśakarā mahā-śālīnā mahā-śrotriyā yajña-śīlā karma-viśuddhā brāhmaā babhūvu.


(13) The eighty-one youngest sons of Jayantî were, faithful to their fathers words, well cultured with a fine command of the scriptural truths and were very skilled in performing sacrifices. Very pure in their actions, they became great brahmins.

5.4.14

bhagavān ṛṣabha-sajña ātma-tantra svaya nitya-nivttānartha-parampara kevalānandānubhava īśvara eva viparītavat karmāy ārabhamāa kālenānugata dharmam ācaraenopaśikayann atad-vidā sama upaśānto maitra kāruiko dharmārtha-yaśa-prajānandāmtāvarodhena gheu loka niyamayat.

(14) The Supreme Lord named Rishabha was indeed a completely independent Lordship full of transcendental bliss, a person always transcendental to the miseries of material life [birth,  old age disease and death]. By executing strictly to the tradition, He equipoised and unperturbed, friendly and merciful educated [by His example] the ignorant of whose neglect in performing the dharma in the course of time only contrary karmic actions are found, and regulated for the common people the righteousness and economy so that a good reputation, offspring, happiness in household life and eternal life was within their reach [compare B.G. 4: 13].

5.4.15

yad yac chīrayācarita tat tad anuvartate loka.

(15) Everything that is done by leading personalities is followed by the common people [see also B.G 3: 21].

5.4.16

yadyapi sva-vidita sakala-dharma brāhma guhya brāhmaair darśita-mārgea sāmādibhir upāyair janatām anuśaśāsa.

(16) Despite of knowing everything about the duties relating to the confidential Vedic instructions, He still [as a kshatriya] followed the path of the brahmins and ruled the people with equal rights and such.


5.4.17

dravya-deśa-kāla-vaya-śraddhartvig-vividhoddeśopacitai sarvair api kratubhir yathopadeśa śata-ktva iyāja.


(17) He, worshiping [Vishnu] performed, with [also] respecting the different gods and purposes and in line with the instructions providing for everything that was needed, according to time and circumstance all kinds of ceremonial sacrifices a hundred times over with priests of the proper age and faith.

5.4.18



bhagavatarabhea parirakyamāa etasmin vare na kaścana puruo vāñchaty avidyamānam ivātmano 'nyasmāt kathañcana kimapi karhicid avekate bhartary anusavana vijmbhita-snehātiśayam antarea


 (18) Being protected by the Supreme Lord Rishabha no one on this planet, not even the most common man, fostered a desire for but even the smallest thing whatever, whenever, for himself or from anyone else, just as one wouldn't desire a castle in the air. All one cared about was an innerly ever increasing, great love for the one carrying the burden.

5.4.19

sa kadācid aamāno bhagavān ṛṣabho brahmāvarta-gato brahmari-pravara-sabhāyā prajānā niśāmayantīnām ātmajān avahitātmana praśraya-praaya-bhara-suyantritān apy upaśikayann iti hovāca.

 (19) When He, the Supreme Lord, once toured around and reached the holy land of Brahmâvarta [between the rivers the Sarasvatî and Drishadvatî to the north west of Hastinâpura] he before an audience of citizens in a meeting of prominent brahmins, said the following to his attentive and well-behaved sons. He lectured them despite of the fact that they excelled in self-control and devotion.'


Canto 5

Chapter 5: Lord Rishabhadeva's Teachings to His Sons

In this chapter there is a description of bhāgavata-dharma, religious principles in devotional service that transcend religious principles for liberation and the mitigation of material misery. It is stated in this chapter that a human being should not work hard like dogs and hogs for sense gratification. The human life is especially meant for the revival of our relationship with the Supreme Lord, and to this end all kinds of austerities and penances should be accepted. By austere activities, one's heart can be cleansed of material contamination, and as a result one can be situated on the spiritual platform. To attain this perfection, one has to take shelter of a devotee and serve him. Then the door of liberation will be open. Those who are materially attached to women and sense gratification gradually become entangled in material consciousness and suffer the miseries of birth, old age, disease and death. Those who are engaged in the general welfare of all and who are not attached to children and family are called mahātmās. Those who are engaged in sense gratification. who act piously or impiously, cannot understand the purpose of the soul. Therefore they should approach a highly elevated devotee and accept him as a spiritual master. By his association, one will be able to understand the purpose of life. Under the instructions of such a spiritual master, one can attain devotional service to the Lord, detachment from material things, and tolerance of material misery and distress. One can then see all living entities equally, and one becomes very eager to know about transcendental subject matters. Endeavoring persistently for the satisfaction of Kṛṣṇa, one becomes detached from wife, children and home. He is not interested in wasting time. In this way one becomes self-realized. A person advanced in spiritual knowledge does not engage anyone in material activity. And one who cannot deliver another person by instructing him in devotional service should not become a spiritual master, father, mother, demigod or husband. Instructing His one hundred sons, Lord Ṛṣabhadeva advised them to accept their eldest brother, Bharata, as their guide and lord, and thereby serve him. Of all living entities, the brāhmaas are the best, and above the brāhmaas the Vaiṣṇavas are situated in an even better position. Serving a Vaiṣṇava means serving the Supreme Personality of Godhead. Thus Śukadeva Gosvāmī describes the characteristics of Bharata Mahārāja and the sacrificial performance executed by Lord Ṛṣabhadeva for the instruction of the general populace.

5.5.1

ṛṣabha uvāca
nāya
deho deha-bhājā nloke
ka
ṣṭān kāmān arhate vi-bhujā ye
tapo divya
putrakā yena sattva
śuddhyed yasmād brahma-saukhya
tv anantam


(1) Lord Rishabha said: 'My dear sons, this body you carry along within this material world, does not deserve it to suffer under the difficulties of a sense gratification of dogs and hogs. It is rather worth the trouble of undergoing the divine austerity by which the heart finds its purification and one thus achieves infinite spiritual happiness.

5.5.2

mahat-sevā dvāram āhur vimuktes
tamo-dvāra
yoitā sagi-sagam
mahāntas te sama-cittā
praśāntā
vimanyava
suhda sādhavo ye


 (2) Serving the great souls, so one says, is the way of liberation and to seek the association of those who are attached to women is the gateway to darkness. Truly advanced are they who [in their spirituality] have an equal regard for all, are peaceful, take no offense, wish all the best and know how to behave.


5.5.3

ye vā mayīśe kta-sauhdārthā
jane
u dehambhara-vārtikeu
g
heu jāyātmaja-rātimatsu
na prīti-yuktā yāvad-arthāś ca loke


 (3) They who are eager to live in a loving relationship with Me*, and who are not so attached to people only interested in the physical aspect of life consisting of a home, spouse, children, wealth, friends and making money, engage only in the world insofar it is necessary.

5.5.4

nūna pramatta kurute vikarma
yad indriya-prītaya āp
ṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa deha



 (4)  I consider the madly being engaged in unwanted activities for the sake of this material satisfaction as not befitting the soul who therefrom arrived at this temporary body despite of the misery associated with it.

5.5.5

parābhavas tāvad abodha-jāto
yāvan na jijñāsata ātma-tattvam
yāvat kriyās tāvad ida
mano vai
karmātmaka
yena śarīra-bandha


(5)  As long as one doesn't want to know about the reality of the soul, as long as one's mind is absorbed in fruitive activities, one is factually defeated by one's own ignorance, for being entangled in one's karma one is bound to this material body. 

5.5.6

eva mana karma-vaśa prayukte
avidyayātmany upadhīyamāne
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat

 (6) For as long as unto Me, Vâsudeva, there is no love, a soul thus being ruled by ignorance will have a mind following the lead of fruitive activities, and as long as that is the case one will not be free from the [miseries of the] body one is identified with.

5.5.7

yadā na paśyaty ayathā guehā
svārthe pramatta
sahasā vipaścit
gata-sm
tir vindati tatra tāpān
āsādya maithunyam agāram ajña

 (7) When one even properly educated doesn't see how inefficient [and inappropriate] the endeavor of gratifying the senses [in an unregulated manner] is, one will, not thinking properly about [heartening] one's self-interest, very soon be crazy about it and as a fool find nothing but material miseries in a homely existence ruled by sexual intercourse.

5.5.8

pusa striyā mithunī-bhāvam eta
tayor mitho h
daya-granthim āhu
ato g
ha-ketra-sutāpta-vittair
janasya moho 'yam aha
mameti

(8) Because of the sexual attraction between man and woman both their hearts are tied to together and therefrom they call for a home, a territory, children, wealth and relatives. This now is the illusion of the living being known as 'I' and 'mine'.

5.5.9

yadā mano-hdaya-granthir asya
karmānubaddho d
ṛḍha āślatheta
tadā jana
samparivartate 'smād
mukta
para yāty atihāya hetum


(9) The moment the tight mental knot in the heart of such a person bound by the consequences of his karma is slackened, the conditioned soul turns away from this [false conception of] 'us' and then, forsaking that cause [of egoism], being liberated returns to the transcendental world.

5.5.10-13

hase gurau mayi bhaktyānuvtyā
vit
ṛṣṇayā dvandva-titikayā ca
sarvatra jantor vyasanāvagatyā
jijñāsayā tapasehā-niv
ttyā
mat-karmabhir mat-kathayā ca nitya

mad-deva-sa
gād gua-kīrtanān me
nirvaira-sāmyopaśamena putrā
jihāsayā deha-gehātma-buddhe

adhyātma-yogena vivikta-sevayā
prā
endriyātmābhijayena sadhryak
sac-chraddhayā brahmacarye
a śaśvad
asampramādena yamena vācām
sarvatra mad-bhāva-vicak
aena
jñānena vijñāna-virājitena
yogena dh
ty-udyama-sattva-yukto
li
ga vyapohet kuśalo 'ham-ākhyam


(10-13) With the use of one's intelligence one can give up the false identification with the material world, the cause of material bondage by following a spiritually advanced person, a guru as also by devotional service unto Me, by not desiring, by exercising tolerance with the dual world and by inquiries; by realizing the truth of the miseries of the living beings everywhere; by practicing austerities and penances and by giving up on sensual pleasures; by working for Me, listening to stories about Me as also by always keeping company with the ones devoted; by singing about My qualities, by freedom from enmity, by being equal to all, by subduing one's emotions o sons; by trying to forsake the identification with one's home and body, by studying yoga literatures; by living alone, by entirely controlling the breath, the senses and the mind; by developing faith, by continually observing celibacy, by constant vigilance, by restraint of speech; by thinking of Me, seeing Me everywhere, by developing knowledge and through wisdom in being illumined by the practice of yoga; and by being endowed with determination, enthusiasm and goodness.

5.5.14

karmāśaya hdaya-granthi-bandham
avidyayāsāditam apramatta

anena yogena yathopadeśa

samyag vyapohyoparameta yogāt


 (14) When one by means of this yoga practice completely being liberated from desiring results, as I've told you, has untied the knot of the bondage in one's heart that was caused by ignorance, one [finally also] must desist from this method of detachment [this yoga] itself.

5.5.14

karmāśaya hdaya-granthi-bandham
avidyayāsāditam apramatta

anena yogena yathopadeśa

samyag vyapohyoparameta yogāt


(15) The king or guru who desiring My abode considers reaching Me to be the goal of life, should in this manner relating to his sons or disciples, be of instruction not to engage in fruitive activities and not get angry with them when they lacking in spiritual knowledge want to. For what can one achieve [spiritually] when one engages someone simply in laboring for the profit? In fact such a king or guru would cause the ones whose vision is clouded [by material motives] to fall down in the pit [of falsehood. Compare B.G. 3: 26].

5.5.16

loka svaya śreyasi naṣṭa-dṛṣṭir
yo 'rthān samīheta nikāma-kāma

anyonya-vaira
sukha-leśa-hetor
ananta-du
kha ca na veda mūha

(16) People who obsessed in their desire for material goods have lost sight of their real welfare, live with their efforts for the sake of temporary happiness in enmity with each other and run, foolish as they are, without having a clue, into all kinds of trouble [see also B.G. 7: 25].

5.5.17

kas ta svaya tad-abhijño vipaścid
avidyāyām antare vartamānam
d
ṛṣṭvā punas ta saghṛṇa kubuddhi
prayojayed utpathaga
yathāndham


(17) What man of learning and mercy well versed in spiritual knowledge would facing someone with such bad intelligence engage him again in that ignorance? That would be like leading a blind man on the wrong path.

5.5.18

gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daiva
na tat syān na patiś ca sa syān
na mocayed ya
samupeta-mtyum

(18) Someone not capable of delivering his dependants from the cycle of rebirth must not evolve into a father, a mother, a spouse, a spiritual teacher or a worshipable godhead.

5.5.19

ida śarīra mama durvibhāvya
sattva
hi me hdaya yatra dharma
p
ṛṣṭhe kto me yad adharma ārād
ato hi mām
ṛṣabha prāhur āryā

(19) I who am inconceivable have a heart of pure goodness filled with dharma [devotional service]. Because I left adharma [the non-devotional] far behind Me the faithful ones truthfully call me The Best One or Rishabha.

5.5.20

tasmād bhavanto hdayena jātā
sarve mahīyā
sam amu sanābham
akli
ṣṭa-buddhyā bharata bhajadhva
śuśrū
aa tad bharaa prajānām



(20) You are all born from My heart, therefore try with a pure intelligence to be of service to your brother Bharata, he who rules the people as the most exalted one.

5.5.21-22

bhūteu vīrudbhya uduttamā ye
sarīs
pās teu sabodha-niṣṭ
tato manu
pramathās tato 'pi
gandharva-siddhā vibudhānugā ye
devāsurebhyo maghavat-pradhānā
dak
ādayo brahma-sutās tu teām
bhava
para so 'tha viriñca-vīrya
sa mat-paro 'ha
dvija-deva-deva


(21-22)
Among the manifested forms of existence the living ones are superior to the ones without life and among them the ones who move around are far superior to the plants. Of those the ones who developed intelligence are better and the best ones among them are the human beings. The spiritual beings [the meditators of S'iva] are the better ones among the humans and the singers of heaven [the Gandharvas] are superior to them again. Next one finds the perfected ones [the Siddhas] above whom the superhuman beings [the Kinnaras] are situated. The unenlightened ones [the Asuras who can master the ones before mentioned] are dominated by the gods lead by Indra and above them the sons of Brahmâ like Daksha are situated. Lord S'iva is the best of them and above him we find Lord Brahmâ from whom he originated. He on his turn is a devotee of Mine, I [Vishnu] the god of the gods of [spiritual] rebirth [the brahmins].

5.5.23

na brāhmaais tulaye bhūtam anyat
paśyāmi viprā
kim ata para tu
yasmin n
bhi prahuta śraddhayāham
aśnāmi kāma
na tathāgni-hotre



 (23) No other entity compares to the brahmin. I do not know o learned ones, anyone who is superior to him. With him I eat with more satisfaction from the food that by the people with faith and love in proper ceremony was offered [to the mouth of Me and those belonging to Me], than from the food which  [without them] was offered in [the mouth of] the fire.

5.5.24

dhtā tanūr uśatī me purāī
yeneha sattva
parama pavitram
śamo dama
satyam anugrahaś ca
tapas titik
ānubhavaś ca yatra

 (24) It is the brahmin who maintains my eternal and shining body [in the form of the Vedas] in this world. In him one finds the belief and authority of the [eight brahminical] qualities of supreme goodness [sattva], purification [pavitra], control over the mind [s'ama] and the senses [dama], truthfulness [satya], mercy [anugraha], penance [tapasya] and tolerance [titikshâ].

5.5.25

matto 'py anantāt parata parasmāt
svargāpavargādhipater na kiñcit
ye
ā kim u syād itarea teām
akiñcanānā
mayi bhakti-bhājām


(25) From Me, the One of unlimited prowess who higher than the highest is capable of redemption and bestowing all the heavenly happiness, they want nothing at all. To whom else would they who perform their devotional service without claiming worldly possessions turn to then?

5.5.26

sarvāi mad-dhiṣṇyatayā bhavadbhiś
carā
i bhūtāni sutā dhruvāi
sambhāvitavyāni pade pade vo
vivikta-d
gbhis tad u hārhaa me


(26) My dear sons, with your vision cleared be at all times of respect for all living beings that move and not move, for I reside in all of them. That is the way you should respect Me.

5.5.27

mano-vaco-dk-karaehitasya
sāk
āt-kta me paribarhaa hi
vinā pumān yena mahā-vimohāt
k
tānta-pāśān na vimoktum īśet


 (27) Engage all of your mind, your words and the perception of all your active and receptive senses directly in My worship, for without doing so a person will not be able to free himself from the great illusion which is Yama's deathtrap.'

5.5.28

śrī-śuka uvāca

evam anuśāsyātmajān svayam anuśiṣṭān api lokānuśāsanārtha mahānubhāva parama-suhd bhagavān ṛṣabhāpadeśa upaśama-śīlānām uparata-karmaā mahā-munīnā bhakti-jñāna-vairāgya-lakaa pāramahasya-dharmam upaśikamāa sva-tanaya-śata-jyeṣṭha parama-bhāgavata bhagavaj-jana-parāyaa bharata dharai-pālanāyābhiicya svaya bhavana evorvarita-śarīra-mātra-parigraha unmatta iva gagana-paridhāna prakīra-keśa ātmany āropitāhavanīyo brahmāvartāt pravavrāja.

(28)
S'rî S'uka said: 'After for the sake of mankind personally thus having instructed His sons in spite of their high spiritual standard of living, the great personality, the well-wisher and Supreme Lord of all who was celebrated as The Best One or Rishabha, placed Bharata, the eldest of His hundred sons, a topmost devotee and follower of the divine order, on the throne to rule the planet. This instruction describes the dharma of those who free from material desires no longer engage for the profit and as great sages, as the best of the human beings [paramahamsas] are characterized by devotional service, spiritual insight and detachment. While Rishabha [at first] remained home, He [in the course of time, in order to set an example for His teachings] like a madman with His hair dishevelled, accepted nothing but the sky for His dress [nakedness thus] and then, keeping the Vedic fire burning inside, left Brahmâvarta to wander around.

5.5.29

jaāndha-mūka-badhira-piśāconmādakavad-avadhūta-veo 'bhibhāyamāo 'pi janānā ghīta-mauna-vratas tūṣṇī babhūva.


(29) Even though He to the people appeared as idle, blind, deaf and dumb as a ghost or a madman, He as someone unconcerned about the world [an avadhûta] having taken the vow of silence kept Himself from speaking.

5.5.30


tatra tatra pura-grāmākara-khea-vāa-kharvaa-śibira-vraja-ghoa-sārtha-giri-vanāśramādiv anupatham avanicarāpasadai paribhūyamāno makikābhir iva vana-gajas tarjana-tāanāvamehana-ṣṭhīvana-grāva-śakd-raja-prakepa-pūti-vāta-duruktais tad avigaayann evāsat-sasthāna etasmin dehopalakae sad-apadeśa ubhayānubhava-svarūpea sva-mahimāvasthānenāsamāropitāha-mamābhimānatvād avikhaṇḍita-manā pthivīm eka-cara paribabhrāma.

(30) Passing through cities, villages, mines, lands, gardens, valley communities, military encampments, cowsheds, farms, resting places for pilgrims, hills and forests, hermitages and so on, He was here and there surrounded by bad people like flies and was, just like an elephant appearing from the forest, beaten away and threatened, urinated and spit upon, pelted with stones, stool and dirt, farted at and abused, but He didn't care about it because He, from His understanding how the body relates to the soul, knew that this dwelling place of the body that is called real, was just an illusory covering. He instead in negation of the 'I' and 'mine' remained situated in His personal glory and wandered unperturbed alone all over the earth.

5.5.31


ati-sukumāra-kara-caraora-sthala-vipula-bāhv-asa-gala-vadanādy-avayava-vinyāsa prakti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruāyata-nayana-rucira sadśa-subhaga-kapola-kara-kaṇṭha-nāso vigūha-smita-vadana-mahotsavena pura-vanitānā manasi kusuma-śarāsanam upadadhāna parāg-avalambamāna-kuila-jaila-kapiśa-keśa-bhūri-bhāro 'vadhūta-malina-nija-śarīrea graha-ghīta ivādśyata.

 (31) With His very delicate hands, feet, chest, long arms, shoulders, neck and face etc., with the lovely nature of His well proportioned limbs, His natural smile, beautiful lotus petal like graceful mouth, the marvel of His reddish widespread eyes and the great beauty of His forehead, ears, neckline, nose and expressive lip, because of which His face was like a festival to all household women in whose hearts He would have aroused Cupid everywhere, He, with His great abundance of curly brown hair which was matted, dirty and neglected, made his body appear as of someone haunted by a ghost.

5.5.32

yarhi vāva sa bhagavān lokam ima yogasyāddhā pratīpam ivācakāas tat-pratikriyā-karma bībhatsitam iti vratam ājagaram-āsthita śayāna evāśnāti pibati khādaty avamehati hadati sma ceṣṭamāna uccarita ādigdhoddeśa.

 (32) When He, the Supreme Lord, saw that the common people directly opposed His yoga practice, He, in order to counteract that negativity [that karma], resorted to the abominable behavior of lying down as a python. Smearing His body with the food He chewed and the drink  He drank, He rolled Himself in the stool and urine that He passed.

5.5.33


tasya ha ya purīa-surabhi-saugandhya-vāyus ta deśa daśa-yojana samantāt surabhi cakāra.

(33) The smell of His stool was that pleasant that the fragrance penetrated the air of the countryside for ten yojanas around with a pleasant aroma.

5.5.34

eva go-mga-kāka-caryayā vrajas tiṣṭhann āsīna śayāna kāka-mga-go-carita pibati khādaty avamehati sma.

(34) Thus with His actions moving, standing, sitting and lying down with the cows, the crows and the deer, He, exactly like the cows, crows and deer do, ate, drank and passed urine.

5.5.35


iti nānā-yoga-caryācarao bhagavān kaivalya-patir ṛṣabho 'virata-parama-mahānandānubhava ātmani sarveā bhūtānām ātma-bhūte bhagavati vāsudeva ātmano 'vyavadhānānanta-rodara-bhāvena siddha-samastārtha-paripūro yogaiśvaryāi vaihāyasa-mano-javāntardhāna-parakāya-praveśa-dūra-grahaādīni yadcchayopagatāni nāñjasā npa hdayenābhyanandat.


 (35) Thus practicing the various ways of mystical yoga Rishabha, the Supreme Lord, the Master of Enlightenment, incessantly enjoyed the Supreme in great bliss. He experienced the symptoms of loving emotions unto Vâsudeva, the Supreme Personality of Godhead who is situated in the heart of all living beings and achieved by His fundamental indifference the complete perfection in the Supreme Self. But o King Parîkchit, the fullness of the mystical powers of yoga He thus accidentally achieved - like traveling through the air, moving with lightening speed, the ability to stay unseen, the ability to enter the bodies of others, the power to see without difficulty things from afar and other perfections [the siddhis, see also 2.2: 22; 2.9: 17; 3.15: 45; 3.25: 37] -, He could never fully accept in His heart.'

*: The five main loving relationships or rasas by which with the Lord all higher human emotions are experienced, are the neutral one (santa), the servant-master relation (dâsya), the relation of friendship (sakhya), the parent-child relation (vâtsalya) and the amorous relation (sringâra).



(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )

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