rule


 
Canto 5
S'rî S'rî Gurv-ashthaka


 

Chapter 5: Lord Rishabhadeva's Teachings to His Sons

(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 like that of dogs and hogs [that eat disgusting things]. It is more worth the trouble to undergo the divine austerity from which the heart finds its purification and from which one achieves lasting spiritual happiness. (2) To be of service to the great souls, so one says, constitutes the way of liberation and to seek the association of those who are attached to women forms a gateway to darkness. Truly advanced are they who [in their spirituality] have an equal regard for all, are peaceful, take no offense, wish everyone the best and know how to behave. (3) They who are eager to live in a loving relationship with Me*, are not attached to people who are motivated only for the physical aspect of life consisting of a home, spouse, children, wealth, friends and making money; they engage in worldly matters only according to necessity. (4) The madly being engaged in unwanted activities for the sake of this material satisfaction I consider as not befitting the soul, the conscientious self, that thus arrived at this temporary body despite the misery associated with it. (5) As long as one does not want to know about the reality of the soul, there will be misery because of ignorance. As long as one is of fruitful activities, there will be the mind ruled by karma that will bind one to this material body. (6) As long as unto Me, Vâsudeva, there is no love, a soul, that way being ruled by ignorance, will have a mind led by fruitful activities and will thus not be free from the [miseries of the] body it is identified with. (7) When one, even properly educated, does not see how useless the endeavor of gratifying the senses [in an unregulated manner] is, one will, not thinking properly about 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. (8) Because of the sexual attraction between man and woman their hearts are tied 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'. (9) The moment the tight mental knot in the heart is slackened of such a person bound by the consequences of his karma, 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. A Vishnu to worship(10-13) With the help of one's intelligence one can give up the false identification with the material world, the cause of material bondage. That is achieved 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 devoted souls; by singing about My qualities, by freedom from enmity, by being equal to all, by subduing one's emotions, oh 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. (14) When one by means of this yoga practice completely being liberated from desiring results, as I 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. (15) The king or guru who, desiring My abode, thinks that reaching Me is the goal of life, should, in this manner relating to his sons or disciples, be of instruction and tell them not to engage in fruitful actions. He should not be angry with them when they, because of lacking in spiritual knowledge, wish to be so engaged. What can one achieve [spiritually] when one engages someone else in karmic activities? Such a king or guru factually would cause these souls whose vision is clouded [by material motives] to fall down in the pit [of falsehood. Compare B.G. 3: 26]. (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]. (17) Which man of learning and mercy, well versed in spiritual knowledge, would, facing someone with such a bad intelligence, engage him further in that ignorance? That would be like leading a blind man on the wrong path. (18) Someone not capable of delivering those depending on him from the repetition of [birth and] death, must not evolve into a father, a mother, a spouse, a spiritual teacher or a worshipable godhead. (19) I who am inconceivable in this [transcendental] embodiment have a heart of pure goodness filled with dharma [devotional service]. Because I left adharma [the non-devotional] far behind Me, those faithful to Me truthfully call Me the Best One or Rishabha. (20) You are all born from My heart. Therefore try, with an intelligence free from impurities, to maintain your reverence for Me and be of service to your brother Bharata, who rules over the people.

(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 souls [the Siddhas] above whom the superhuman beings [the Kinnaras] are situated. The unenlightened souls [the Asuras who can master the ones aforementioned] 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 in his turn is a devotee of Mine, I [Vishnu] the god of the gods of [spiritual] rebirth [the brahmins]. (23) No other entity compares to the brahmins. To my knowledge, oh scholars, there is no one superior to them. With them 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 that [without them] was offered in [the mouth of] the fire. (24) It are the brahmins who maintain My eternal and shining body [in the form of the Vedas] in this world. In them one finds the qualities of supreme goodness [sattva] and purification [pavitra], control over the mind [s'ama], control over the senses [dama], truthfulness [satya], mercy [anugraha], penance [tapasya], tolerance [titikshâ] and understanding derived from experience [anubhava, see also B.G. 18: 42]. (25) They, who perform their devotional service without claiming worldly possessions, desire nothing but Me, the One of unlimited prowess who, higher than the highest, is capable of redemption and bestowing all the heavenly happiness. Why would they need anyone else? (26) My dear sons, with your vision [thus] clear, be at all times of respect for all living beings moving and not moving, for I reside in all of them. That is how you respect Me. A Vishnu to worship (27) Engage all of your mind, your words and the perception of all your active and receptive senses directly in My worship, for without it a person will not be able to free himself from the great illusion that binds him to death.'

(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. The instruction for His sons 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 [first] remained home, He [to set an example for His teachings] like a madman with His hair disheveled, accepted only His body [as His property]. Then, clad in nothing but the air [naked thus], He, with the Vedic fire that He kept burning within, left Brahmâvarta to wander around. (29) As someone unconcerned about the world [an avadhûta], He appeared to be idle, blind, deaf and dumb, like a ghost or madman, for even when He was addressed by the people He, having taken a vow of silence, refrained from speaking. (30) Passing through cities, villages, mines, lands, gardens and communities situated in valleys, through military encampments, cowsheds, farms, resting places for pilgrims, hills, forests, hermitages and so on, He was here and there surrounded by bad people, like they were 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 did not care about it because He, from His understanding how the body relates to the soul, knew that this dwelling place of the body that one calls real, is just an illusory covering. In negation of the 'I' and 'mine', He rather remained situated in His personal glory as He wandered the earth unperturbed and alone. (31) With His most 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 everywhere would have aroused Cupid - 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. (32) When He, the Supreme Lord, noticed that the people directly opposed this yoga practice, He, as a countermeasure, resorted to the abominable behavior of lying down as a python, smearing His body with the food He chewed and the drink He drank, while rolling Himself in the stool and urine that He passed. (33) The wind perfumed by the fragrance of His stool made the countryside smell pleasantly for ten yojanas around. (34) With His actions of 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. (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, oh 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.'

 

next                      

 
Third revised edition, loaded February 27, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 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 like that of dogs and hogs [that eat disgusting things]. It is more worth the trouble to undergo the divine austerity from which the heart finds its purification and  from which one achieves lasting spiritual happiness.
Lord Rishabha said: 'My dear sons: This body, carried by all within this material world, does not deserve the troublesome of the sense gratification of dogs and hogs, but is worth the trouble of the austerities and penances for the sake of the divine from which the heart finds its purification and then an unending spiritual happiness is achieved. (Vedabase)

 

Text 2

To be of service to the great souls, so one says, constitutes the way of liberation and to seek the association of those who are attached to women forms a gateway to darkness. Truly advanced are they who [in their spirituality] have an equal regard for all, are peaceful, take no offense, wish everyone the best and know how to behave.

Serving the great ones, one says, is the way of liberation and to seek the association of the ones who are attached to women is the way of the dungeon, of darkness; the highly advanced are people who in the spiritual have an equal regard for all, they are situated in peace, do not feel offended, wish all the best and know how to behave. (Vedabase)

 

Text 3

They who are eager to live in a loving relationship with Me*, are not attached to people who are motivated only for the physical aspect of life consisting of a home, spouse, children, wealth, friends and making money; they engage in worldly matters only according to necessity.

Those who in relating to Me, their Lord, are eager to develop love* , and who to people, who interested in the maintenance of their body are fond of their home, wife, children, wealth or friends, are not so attached, they collect from and take to the world only as far as is needed. (Vedabase)


Text 4

The madly being engaged in unwanted activities for the sake of this material satisfaction I consider as not befitting the soul, the conscientious self, that thus arrived at this temporary body despite the misery associated with it.

Indeed, I think that the madly being engaged with the performance of unwanted deeds for the satisfaction of the senses, which, despite of the misery it gives, made this temporary existence of the body possible, does not befit the soul. (Vedabase)

Text 5

As long as one does not want to know about the reality of the soul, there will be misery because of ignorance. As long as one is of fruitful activities, there will be the mind ruled by karma that will bind one to this material body.

As long as there is the defeat resulting from ignorance, as long as one is not inquiring about the reality of the soul, as long as one's mind is absorbed in fruitive activities, is one factually caught in one's karma from which there is the bondage to this material body. (Vedabase)

 

Text 6

As long as unto Me, Vâsudeva, there is no love, a soul, that way being ruled by ignorance, will have a mind led by fruitful activities and will thus not be free from the [miseries of the] body it is identified with.

When the soul is thus covered by ignorance, acts the mind to the reign of fruitive activities for as long as unto Me, Vâsudeva, there is no love; as long as that is the case is one not delivered from one's being united with a physical frame. (Vedabase)


Text 7

When one, even properly educated, does not see how useless the endeavor of gratifying the senses [in an unregulated manner] is, one will, not thinking properly about 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.

Even when one as a man of learning does not see how useless the endeavor to satisfy the senses is, will one very soon get mad being forgetful in one's self-interest and become a fool finding nothing but material miseries in a life at home that is based on sexual intercourse. (Vedabase)


Text 8

Because of the sexual attraction between man and woman their hearts are tied 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'.

Of the sexual attraction between man and woman are both their hearts tied to one another and thereafter do they call for a home, privacy, children, wealth and relatives; this is the illusion of the living being known as "I" and "mine'. (Vedabase)

 

Text 9

The moment the tight mental knot in the heart is slackened of such a person bound by the consequences of his karma, 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.

When the mind, the strong knot in the heart of such a person bound by the results of his deeds in the past, is slackened; turns at that time the conditioned one away from his misconception of "I", and does he, giving it up, liberated go to the transcendental world that is the original cause. (Vedabase)

 

Text 10-13

With the help of one's intelligence one can give up the false identification with the material world, the cause of material bondage. That is achieved 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 devoted souls; by singing about My qualities, by freedom from enmity, by being equal to all, by subduing one's emotions, oh 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.

By following a spiritually advanced person, a guru; in devotional service unto Me, by not desiring, in being of tolerance with the dual world and as well by inquiring and by realizing the truth of the miseries of the living being everywhere; by practicing austerities and penances and giving up on sensual pleasures; by working for Me, listening to stories about Me as also by always keeping company with the devoted; by singing about My qualities; by being without enmity, by being equal to all, by subduing one's emotions, o sons; by desiring to give up on the identification with one's home and body, by studying the yoga literatures; by living solitary, by fully controlling the breath, the senses and the mind; by developing faith, by always observing celibacy, by being ever vigilant, by restraint of speech; by thinking of Me, seeing Me everywhere; by developing knowledge, wisdom and by being illumined by the practice of yoga; by patience, enthusiasm and endowed with goodness and benevolence, one can give up the false identification with the material world, the cause of material bondage. (Vedabase)

 

Text 14

When one by means of this yoga practice completely being liberated from desiring results, as I 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.

Becoming completely free from desiring the profit, should one by this practice of yoga as I have told you taking care of the knot of bondage in the heart brought about by ignorance, [further] desist from the means of liberation. (Vedabase)

 

Text 15

The king or guru who, desiring My abode, thinks that reaching Me is the goal of life, should, in this manner relating to his sons or disciples, be of instruction and tell them not to engage in fruitful actions. He should not be angry with them when they, because of lacking in spiritual knowledge, wish to be so engaged. What can one achieve [spiritually] when one engages someone else in karmic activities? Such a king or guru factually would cause these souls whose vision is clouded [by material motives] to fall down in the pit [of falsehood. Compare B.G. 3: 26].

The king or guru to his sons or disciples who, desiring My abode, thinks that reaching Me is the goal of life, should in this manner, free from anger, give instruction; when one misses the spiritual knowledge one should not engage for fruitive actions - for what can a man simply piously or impiously working for the profit achieve? In fact he will cause the ones whose vision is clouded, to fall down in the pit [compare B.G. 3: 26]. (Vedabase)

 

Text 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].

People who personally have lost sight of the path of auspiciousness and who are obsessed in their desiring the goods, run envious of one another for the sake of temporary happiness into unlimited sufferings and have foolish enough no clue [see also B.G. 7: 25]. (Vedabase)
 
Text 17

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

What man of learning, who is personally well versed in the spiritual knowledge, would in his mercy engage someone else in looking for that again, after which that person, living in ignorance like a blind man addicted to material cunning, is following the wrong path? (Vedabase)

 

Text 18

Someone not capable of delivering those depending on him from the repetition of [birth and] death, must not evolve into a father, a mother, a spouse, a spiritual teacher or a worshipable godhead.

Such a person may not be a relative, a father, a mother, a spouse, nor may he be the reality, the spiritual master, the deity of worship or the one who delivers from the repetition of birth and death. (Vedabase)


Text 19

I who am inconceivable in this [transcendental] embodiment have a heart of pure goodness filled with dharma [devotional service]. Because I left adharma [the non-devotional] far behind Me, those faithful to Me truthfully call Me the Best One or Rishabha.

It is in this embodiment of Mine, which, inconceivably, is of the eternal, that indeed My heart is set to the dharma, the devotional, and My back is turned away to the adharma, the non-devotional; therefore call the civilized Me truly the Best One, Rishabha. (Vedabase)


Text 20

You are all born from My heart. Therefore try, with an intelligence free from impurities, to maintain your reverence for Me and be of service to your brother Bharata, who rules over the people.

Therefore must you all, born from My heart, try with a pure intelligence to be of service to the one most exalted, that brother Bharata of yours ruling over the people. (Vedabase)


Text 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 souls [the Siddhas] above whom the superhuman beings [the Kinnaras] are situated. The unenlightened souls [the Asuras who can master the ones aforementioned] 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 in his turn is a devotee of Mine, I [Vishnu] the god of the gods of [spiritual] rebirth [the brahmins].

Of the living and nonliving, are far superior to the plants those beings who move around; of them are those who developed intelligence better and better than them are the human beings of whom the ones of the spirit, the meditators of S'iva, are superior. Better than them are the singers of heaven [the Gandharvas] and superior to them are the perfected ones [the Siddhas], above whom are found the superhuman beings [the Kinnaras]. The godly ones are better than the unenlightened and of the direct sons of Brahmâ, like Daksha, led by Indra, is Lord S'iva the best; above him do we find him who originated from Lord Brahmâ, My devotee, [the brahmin], to whose divinity of being twiceborn, I am the Lord. (Vedabase)


Text 23

No other entity compares to the brahmins. To my knowledge, oh scholars, there is no one superior to them. With them 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 that [without them] was offered in [the mouth of] the fire.

No other entity compares to the brahmin nor do I see, o learned ones, anyone superior to him. Of him I eat with 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], not so much from the food which thus was offered in [the mouth of] the fire. (Vedabase)

 

Text 24

It are the brahmins who maintain My eternal and shining body [in the form of the Vedas] in this world. In them one finds the qualities of supreme goodness [sattva] and purification [pavitra], control over the mind [s'ama], control over the senses [dama], truthfulness [satya], mercy [anugraha], penance [tapasya], tolerance [titikshâ] and understanding derived from experience [anubhava, see also B.G. 18: 42].

Of the [vedic] body, fed by the eternal of My spirit, that is free from material contamination, has one in this world the [eight brahminical qualities of the] mode of supreme goodness [sattva], the purification [pavitra], the control over the mind [s'ama] and the senses [dama], the truthfulness [satya], the mercy [anugraha], the penance [tapasya] and the tolerance [titikshâ], wherein the realization of God is found. (Vedabase)


Text 25

They, who perform their devotional service without claiming worldly possessions, desire nothing but Me, the One of unlimited prowess who, higher than the highest, is capable of redemption and bestowing all the heavenly happiness. Why would they need anyone else?

Oh, of what need could you [My sons] be for anyone else but for those who, without desires and possessions in devotional service unto Me, are able to bestow heaven, liberation and enjoyment from Me and even the unlimited of a strength and opulence higher than the highest? (Vedabase)

 

Text 26

My dear sons, with your vision [thus] clear, be at all times of respect for all living beings moving and not moving, for I reside in all of them. That is how you respect Me.

My dear sons, with you having the clear vision that I reside in all of them, should you at all times be of respect for each and everything, knowing that with respecting them you indirectly are of respect for Me. (Vedabase)


Text 27

Engage all of your mind, your words and the perception of all your active and receptive senses directly in My worship, for without it a person will not be able to free himself from the great illusion that binds him to death.'

Engage all mind, words and sight of your active and receptive senses directly in My worship, because otherwise a person will never be able to free himself from the great illusion which is Yama's deathtrap.' (Vedabase)

 

Text 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. The instruction for His sons 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 [first] remained home, He [to set an example for His teachings] like a madman with His hair disheveled, accepted only His body [as His property]. Then, clad in nothing but the air [naked thus], He, with the Vedic fire that He kept burning within, left Brahmâvarta to wander around.

S'rî S'uka said: 'After for the sake of the people personally instructing this way His sons in spite of their being highly cultured, did the great personality, the well-wisher and Supreme Lord of all who was celebrated as the Best One, Rishabha, place Bharata, the eldest of His hundred sons and topmost devotee and follower of the divine order, on the throne for ruling over the planet. Of the great wise, the best of human beings free from desire who no longer work for the profit and who are characterized by devotional service, spiritual knowledge and detachment, is this the instruction of the duties. Although He remained with what He was at home, accepted He, only physically, like a madman with his hair unkempt, the sky for His dress and roamed He, keeping the vedic fire within, far and wide from Brahmâvarta. (Vedabase)

 

Text 29

As someone unconcerned about the world [an avadhûta], He appeared to be idle, blind, deaf and dumb, like a ghost or madman, for even when He was addressed by the people He, having taken a vow of silence, refrained from speaking.

Even though He, idle, blind, deaf, dumb and like a ghost and a madman, to the people appeared like someone unconcerned about the world [an avadhûta], did He with the vow of silence keep Himself from speaking. (Vedabase)

 

Text 30

Passing through cities, villages, mines, lands, gardens and communities situated in valleys, through military encampments, cowsheds, farms, resting places for pilgrims, hills, forests, hermitages and so on, He was here and there surrounded by bad people, like they were 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 did not care about it because He, from His understanding how the body relates to the soul, knew that this dwelling place of the body that one calls real, is just an illusory covering. In negation of the 'I' and 'mine', He rather remained situated in His personal glory as He wandered the earth unperturbed and alone.

Here and there passing through cities, villages, mines, lands, gardens, valley-communities, military encampments, cowsheds, farms, resting places for pilgrims, hills and forests, hermitages and so on, was He surrounded by bad people and flies and was He, like an elephant appearing from the forest, beaten away and threatened, urinated and spit upon, thrown into the dust, with the stones and the stool, farted at and given bad names; but He didn't care about that because He, from His understanding how the body relates to the soul, knew that this dwelling place of a body that is called real, was not a dwelling fit for a gentleman; instead He remained situated in His personal glory in negation of the 'I' and 'mine' and wandered unperturbed alone all over the earth. (Vedabase)

 

Text 31

With His most 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 everywhere would have aroused Cupid - 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.

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, of which His face was like a festival to all household women in arousing all around Cupid in the heart, appeared He, with His great abundance of curly brown hair which was matted, dirty and neglected, in the body as someone haunted by a ghost. (Vedabase)

 

Text 32

When He, the Supreme Lord, noticed that the people directly opposed this yoga practice, He, as a countermeasure, resorted to the abominable behavior of lying down as a python, smearing His body with the food He chewed and the drink He drank, while rolling Himself in the stool and urine that He passed.

When He, the Supreme Lord saw that the people in general were explicitly against his yoga practice, took He, to counteract that karma, to the behavior of a python in lying down, to which He, chewing His food and accepting His drinks, passing stool and urinating, smeared His body rolling in the excrement. (Vedabase)

 

Text 33

The wind perfumed by the fragrance of His stool made the countryside smell pleasantly for ten yojanas around.

His smell of stool was of such a good fragrance indeed that the air of the countryside for ten yojanas around received a pleasant aroma. (Vedabase)


Text 34

With His actions of moving, standing, sitting and lying down with the cows, the crows and the deer, He, exactly like the cows, the crows and deer do, ate, drank and passed urine.

Thus by His activities moving, standing, sitting and lying down with the cows, the crows and the deer, was He, exactly like the cows, crows and deer do, eating, drinking and passing urine. (Vedabase)

 

Text 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, oh 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.'

Thus practicing the various ways of mystic yoga enjoyed the Supreme Lord, the Master of Enlightenment, Rishabha, incessantly the Supreme in great bliss. By His fundamental indifference He achieved in the Supreme Self, the complete perfection of the unlimited of the whole of the opulence and symptoms of loving emotions unto the Supreme Personality of Vâsudeva situated in the heart of all living beings; the full of the mystic powers 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 [siddhis, see also 2.2: 22; 2.9: 17; 3.15: 45; 3.25: 37] thus achieved, o King Parîkchit, He in His heart never directly accepted. (Vedabase)

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

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.

The paintings are Jain miniatures titled: 'Layman and laywoman in worshiping posture'.
Palm Leaf. Western India. Source.

Production:
Filognostic Association of  The Order of Time


  

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations