rule



 
Canto 5
Nrisimha Pranâma
 
 

Chapter 6: Lord Rishabhadeva's Activities

(1) The king said: 'Oh Supreme One, self-satisfied souls of whom the seed of fruitive action has been burned by the spiritual knowledge acquired by the practice of yoga, automatically achieve mystical powers; how can those siddhis become a hindrance?'

(2) The sage said: 'You are quite right [in saying that yoga leads to certain powers], but in this world one, just like a cunning hunter, does not directly put faith in the [special talents of the] mind that [just like game] always runs off. (3) Therefore they say that one should never make friends with the restless mind. Even the greatest souls [like Lord S'iva and sage Saubhari] got disturbed putting faith in it after for a long time having practiced austerities. (4) A Vishnu to worshipJust as a husband with an adulterous wife must guard against competitors, also a yoga practitioner must guard against putting faith in the mind that always offers opportunity to lust and the enemies [of greed and anger] belonging to it. (5) Which man of wisdom would confide in the [undirected] mind that is the breeding ground for the lust, anger, pride, greed, lamentation, illusion and fear that together constitute the bondage to one's karma? (6) Even though He [Rishabha] was the head of all kings and rulers of this universe, He, in terms of this logic, acted in the dress, with the language and the character of an avadhûta [5.5: 29], as if He was dumb. He concealed His supreme lordship in order to be able to teach the yogis, by the example of His own personal vehicle of time, how to forsake in yoga. As if He was a normal mortal being trying to forsake his physical body He, according to the supreme command of the Soul, not being hindered by the illusory nature of matter, always kept to Himself the inner vision of the love transcendental to all vice and thus put an end to His material existence. (7) With Him, the Supreme Lord Rishabhadeva, free from identification with His material form, we thus witnessed the apparent physical presence, the engagement of His body in this illusory world. He all alone traveled the lands of South India: Konka, Venka and Kuthaka in the province of Karnâtha, and reached a forest nearby Kuthakâcala. There He, with a handful of stones in His mouth, wandered around naked with scattered hair, like He was a madman. (8) In a fierce forest fire blazing all around - that was caused by the friction of bamboo stalks tossed about by the force of the wind - His body in that forest then burned to ashes.

(9) Hearing about His pastimes of being free from all ritual and custom, the king of Konka, Venka and Kuthaka who carried the name Arhat [the Jain, the venerable one] took to an imitation of them. Bewildered by an increase of irreligious life that forebode the arrival of the Kali-yuga Age of Quarrel, he gave up the safe path of religion that wards off all fear and adopted a non-conformistic, wrong, heretical view by introducing most foolishly a concoction of his own. (10) The lowest of mankind in this age of Kali who, lacking in character, cleanliness and dutifulness in respect of the rules and regulations, are bewildered by the illusory energy of God, will, because of this in neglect of the divine, self-willed and with wrong principles, follow strange rules, like not bathing, not cleaning the mouth, being dirty and plucking out the hair. With their consciousness spoiled by an abundance of modern time adharma [or forsaking of duties] they will fall into blaspheming the Vedas, the brahmins, rituals such as sacrifices and the Supreme Personality and the devotees. (11) They who, encouraged by blind predecessors, with a deviating practice have built their own little world [or cult], will, themselves being blinded, land in darkness [compare B.G. 16: 16, 16: 23]. (12) This avatâra of the Lord was there for the purpose of instructing the people, who are overwhelmed by passion, in the matter of emancipation, the path to attain eternal happiness [or final beatitude, kaivalya]. (13) In line with these teachings the people sing the following verses about Him: 'Oh, of all the lands on the continents of this world with its seven seas, this land [of Bhârata-varsha, India] is the most meritorious, for their people sing about the all-auspicious activities of Murâri in His many incarnations [Krishna as the enemy of the foolish one, Mura].' (14) 'Oh, what should one say about the pure and renown dynasty of King Priyavrata wherein the Original Person, the Supreme Personality, descended as an incarnation? He, the Unparalleled One, performed the religious duty that puts an end to profit-minded labor.' (15) 'Is there any other yogi of perseverance and determination who, desiring the perfections that for being insubstantial were rejected by Rishabha, can follow but even in his mind the example of this unborn Godhead?'

(16) I have thus expounded on the pure activities of the Lord named Rishabha, who is the supreme master of all Vedic knowledge, for the common man, the God-conscious souls, the brahmins and the cows. He who with a growing faith and devotion attentively listens to, speaks to others about or personally attends to this refuge of His great and supreme auspiciousness, that puts an end to all the sins of every living being, will unto Him, the Supreme Lord Vâsudeva, be favorably disposed with an unflinching devotion in both the positions of listening and speaking. (17) Incessantly bathing themselves in that devotion in order to be free from suffering the various troublesome conditions of material existence, those who developed spiritual wisdom enjoy the highest bliss. But despite having achieved that liberation they do not strive for that supreme goal of all human beings. Having entered a relationship with the Supreme Personality they, after all, attained all their goals. (18) Dear King [Parîkchit], He undoubtedly was the maintainer and teacher, the worshipable deity, friend and master of your Yadu line and sometimes He even acted as a servant. Thus, my best one, He indeed was Mukunda, the Supreme Lord of Liberation [mukti] of those engaged in devotion. But to [confidentially] engage someone in His devotional service [like He did with Arjuna on the battlefield] He does not that easily. (19) All glories to Him, the Supreme Lord Rishabhadeva, He who, constantly aware of His true identity, complete within Himself and without desires, was as graceful to expand, for the true welfare of man, His activities on the material plane and, for the human being whose intelligence slept a long time, gave instruction about the true self free from fear.'

 

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Third revised edition, loaded March 5, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The king said: 'Oh Supreme One, self-satisfied souls of whom the seed of fruitive action has been burned by the spiritual knowledge acquired by the practice of yoga, automatically achieve mystical powers; how can those siddhis become a hindrance?'
The king said: 'O Supreme One, by those self-satisfied souls of whom the seed of fruitive action is burned by the spiritual knowledge that was won by the practice of yoga, are mystic powers automatically achieved; how can they possibly be of any future hindrance?' (Vedabase)

 

Text 2

The sage said: 'You are quite right [in saying that yoga leads to certain powers], but in this world one, just like a cunning hunter, does not directly put faith in the [special talents of the] mind that [just like game] always runs off.

The sage said: 'You're quite right, but in this world does one, just like a cunning hunter, not directly put faith in the mind that [like game] always runs off. (Vedabase)

 

Text 3

Therefore they say that one should never make friends with the restless mind. Even the greatest souls [like Lord S'iva and sage Saubhari] got disturbed putting faith in it after for a long time having practiced austerities.

And so, one says, one should at no time make friends with the so very restless mind; from the practice of for a long time placing too much faith in it was the austerity of even the greatest ones [like Lord S'iva or sage Saubhari] disturbed. (Vedabase)

 

Text 4

Just as a husband with an adulterous wife must guard against competitors, also a yoga practitioner must guard against putting faith in the mind that always offers opportunity to lust and the enemies [of greed and anger] belonging to it.

Like a husband with a wife charmed by competitors, will aspirants of yoga when they rely on the mind that is always open to the lust motive, be paving the way for the enemies following in its wake. (Vedabase)


Text 5

Which man of wisdom would confide in the [undirected] mind that is the breeding ground for the lust, anger, pride, greed, lamentation, illusion and fear that together constitute the bondage to one's karma?

So, which man having learned his lesson, would indeed confide in the [undirected] mind that is the breeding ground for the lust, anger, pride, greed, lamentation, illusion and fear that all together bind one to one's karma? (Vedabase)

 

Text 6

Even though He [Rishabha] was the head of all kings and rulers of this universe, He, in terms of this logic, acted in the dress, with the language and the character of an avadhûta [5.5: 29], as if He was dumb. He concealed His supreme lordship in order to be able to teach the yogis, by the example of His own personal vehicle of time, how to forsake in yoga. As if He was a normal mortal being trying to forsake his physical body He, according to the supreme command of the Soul, not being hindered by the illusory nature of matter, always kept to Himself the inner vision of the love transcendental to all vice and thus put an end to His material existence.

Although He [Rishabha] was the head of all kings and rulers of this universe, acted He in terms of this logic in the dress, language and character of an avadhûta [5.5: 29] as if He was dumb, concealing the Supreme of His Lordship in teaching the yogic forsaking by His own personal vehicle of time; as if He was a normal mortal who tries to give up on the physical, kept He to Himself to the Supreme command of the Soul, unhindered by the illusory of matter, always the vision from within the love above all vice and ended He His royal pastimes. (Vedabase)

 

Text 7

With Him, the Supreme Lord Rishabhadeva, free from identification with His material form, we thus witnessed the apparent physical presence, the engagement of His body in this illusory world. He all alone traveled the lands of South India: Konka, Venka and Kuthaka in the province of Karnâtha, and reached a forest nearby Kuthakâcala. There He, with a handful of stones in His mouth, wandered around naked with scattered hair, like He was a madman

Of Him we thus saw the apparent physical presence, the driven appearance in this illusory world, of the body of Him as the Supreme Lord Rishabhadeva who Himself was free from any vital interest. He on His own traveled the lands of South India: Konka, Venka and Kuthaka in the province of Karnâta, and reached a forest nearby Kuthakâcala. There with a handful of stones in His mouth, He just like a madman wandered around naked and with scatted hair. (Vedabase)

 

Text 8

In a fierce forest fire blazing all around - that was caused by the friction of bamboo stalks tossed about by the force of the wind - His body in that forest then burned to ashes.

With a fierce forest fire blazing all around that was caused by the friction of bamboos tossed by the force of the wind, was His body then in that forest burned to ashes. (Vedabase)

 

Text 9

Hearing about His pastimes of being free from all ritual and custom, the king of Konka, Venka and Kuthaka who carried the name Arhat [the Jain, the venerable one] took to an imitation of them. Bewildered by an increase of irreligious life that forebode the arrival of the Kali-yuga Age of Quarrel, he gave up the safe path of religion that wards off all fear and adopted a non-conformistic, wrong, heretical view by introducing most foolishly a concoction of his own.

Hearing of His pastimes of being free from all ritual and custom, took the king of Konka, Venka and Kuthaka who carried the name Arhat [the Jain, the venerable] to an imitation of them; bewildered by an increase of irreligious life forboding the arrival of the Kali-yuga Age of Quarrel he gave up on the safe path of the religion that would ward of all fear and adopted a wrong heretic view in defiance of the vedic injunctions introducing most foolishly a concoction of His own. (Vedabase)

 

Text 10

The lowest of mankind in this age of Kali who, lacking in character, cleanliness and dutifulness in respect of the rules and regulations, are bewildered by the illusory energy of God, will, because of this in neglect of the divine, self-willed and with wrong principles, follow strange rules, like not bathing, not cleaning the mouth, being dirty and plucking out the hair. With their consciousness spoiled by an abundance of modern time adharma [or forsaking of duties] they will fall into blaspheming the Vedas, the brahmins, rituals such as sacrifices and the Supreme Personality and the devotees.

By such practices will the most pitiable among men in the age of Kali, bewildered by the external energy of God, void of character, cleanliness and the rules and regulations of the personal duty, sworn to impiety and in neglect of the divinity be holding on to their desires, with imaginary principles of austerity like staying unclean, not washing their mouth and plucking out their hair. From the Kali-age abundance of godlessness will they, whose pure consciousness is destroyed, become almost entirely blasphemous towards the strict brahmin and his vedic culture, the ceremonies of sacrifice and the Supreme Personality of Godhead and His devotees. (Vedabase)


Text 11

They who, encouraged by blind predecessors, with a deviating practice have built their own little world [or cult], will, themselves being blinded, land in darkness [compare B.G. 16: 16, 16: 23].

Those who are certain in deviating from the eternal principles of the religion with a practice based on their own speculations, feel themselves encouraged by blinded predecessors and are sure to fall down in the darkness of ignorance being blinded themselves [compare B.G. 16: 16, 16: 23]. (Vedabase)


Text 12

This avatâra of the Lord was there for the purpose of instructing the people, who are overwhelmed by passion, in the matter of emancipation, the path to attain eternal happiness [or final beatitude, kaivalya].

This descend of the Lord was there to teach the ones overwhelmed by passion the cause of enlightenment. (Vedabase)

 

Text 13

In line with these teachings the people sing the following verses about Him: 'Oh, of all the lands on the continents of this world with its seven seas, this land [of Bhârata-varsha, India] is the most meritorious, for their people sing about the all-auspicious activities of Murâri in His many incarnations [Krishna as the enemy of the foolish one, Mura].'

Of Him do the ones who are after liberation chant the following verses: 'O, of this earth with its seven seas and many lands on its continents, is this land [of Bhârata-varsha, India] the most meritorious; their people sing of the all-auspicious qualities of Murâri [Krishna as the enemy of the foolish one, Mura] in His many incarnations.' (Vedabase)
 
Text 14

'Oh, what should one say about the pure and renown dynasty of King Priyavrata wherein the Original Person, the Supreme Personality, descended as an incarnation? He, the Unparalleled One, performed the religious duty that puts an end to profit-minded labor.'

'O what to say about the dynasty of king Priyavrata wherein the Original Person, the Supreme Personality descended as an incarnation; He, the Unparalleled One executed the religious duty that leads to the end of profit-minded labor.' (Vedabase)

 

Text 15

 'Is there any other yogi of perseverance and determination who, desiring the perfections that for being insubstantial were rejected by Rishabha, can follow but even in his mind the example of this unborn Godhead?'

'What other yogi can be found who, but in the mind, is able to follow the example of Him, the unborn One, and who, as being insubstantial, renounced all desires for the perfections of yoga which by mystic yogis, so eager to serve, are aspired.' (Vedabase)


Text 16

I have thus expounded on the pure activities of the Lord named Rishabha, who is the supreme master of all Vedic knowledge, for the common man, the God-conscious souls, the brahmins and the cows. He who with a growing faith and devotion attentively listens to, speaks to others about or personally attends to this refuge of His great and supreme auspiciousness, that puts an end to all the sins of every living being, will unto Him, the Supreme Lord Vâsudeva, be favorably disposed with an unflinching devotion in both the positions of listening and speaking.

Thus I have expounded on the pure activities of the Supreme Lord named Rishabha, the highest spiritual teacher for the people in general, the godly, the brahmins and the cows; he who following the footsteps of the great, with a growing faith and devotion attentively listens to or speaks to others about this foremost and greatest shelter of auspiciousness who destroys all sins of every living being, will no doubt unto Him, the Supreme Lord Vâsudeva, factually with both the modes of listening and speaking have made a beginning with an unflinching devotion. (Vedabase)


Text 17

Incessantly bathing themselves in that devotion in order to be free from suffering the various troublesome conditions of material existence, those who developed spiritual wisdom enjoy the highest bliss. But despite having achieved that liberation they do not strive for that supreme goal of all human beings. Having entered a relationship with the Supreme Personality they, after all, attained all their goals.

In that devotion does the soul of advancement incessantly bathe itself in order to constantly be freed from suffering the troublesome conditions in material existence; although on itself that so surely by happiness obtained uninterrupted liberation, that greatest of all achievements, certainly is not what one is after, because in relating to the Supreme Lord one is complete in all one has striven for. (Vedabase)

 

Text 18

Dear King [Parîkchit], He undoubtedly was the maintainer and teacher, the worshipable deity, friend and master of your Yadu line and sometimes He even acted as a servant. Thus, my best one, He indeed was Mukunda, the Supreme Lord of Liberation [mukti] of those engaged in devotion. But to [confidentially] engage someone in His devotional service [like He did with Arjuna on the battlefield] He does not that easily.

Dear King, He, the worshipable deity of the Yadus, is no doubt, your dearest friend and master of the lineage; to be sure, He sometimes even acted as your servant and thus my best I ask you: isn't He indeed the Supreme Lord Mukunda of the yoga of devotion who at all times delivers by liberating all the ones engaged in the service? (Vedabase)


Text 19

All glories to Him, the Supreme Lord Rishabhadeva, He who, constantly aware of His true identity, complete within Himself and without desires, was as graceful to expand, for the true welfare of man, His activities on the material plane and, for the human being whose intelligence slept a long time, gave instruction about the true self free from fear.'

Always after His real identity and complete in Himself with no further desires, was by His mercy of expanding His activities in the material field, the true meaning of a life of fearlessness with the real self communicated to the intelligence of man that had been asleep for so long; all respect unto Him, that Supreme Lord Rishabhadeva. (Vedabase)


 

 

 

 

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 picture is a statue of Lord Rishabhadeva excavated in Khahujar,
the way the Jains like to see him ast their first
Tirthankara. Source.
Production: Filognostic Association of The Order of Time


  

 

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