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Chapter Six
The Activities of Lord Rsabhadeva
This chapter tells how Lord Rsabhadeva left His body. He was not attached to His body even when it was being burned up in a forest fire. When the seed of fruitive activity is burned by the fire of knowledge, the spiritual properties and mystic powers are automatically manifest, yet bhakti-yoga is not affected by these mystic powers. An ordinary yogi is captivated by mystic powers and his progress checked; therefore a perfect yogi does not welcome them. Because the mind is restless and undependable, it must remain always under control. Even the mind of the advanced yogi Saubhari created such a disturbance that he lost his yogic mystic powers. Due to a restless mind, even a very advanced yogi can fall down. The mind is so restless that it induces even a perfect yogi to be controlled by the senses. Therefore Lord Rsabhadeva, for the instruction of all yogis, showed the process of quitting the body. While traveling in South India, through the provinces of Karnata, Konka, Venka and Kutaka, Lord Rsabhadeva arrived in the neighborhood of Kutakacala. Suddenly there was a forest fire that burned the forest and Lord Rsabhadeva's body to ashes. The pastimes of Lord Rsabhadeva as a liberated soul were known by the King of Konka, Venka and Kutaka. This King's name was Arhat. He later became captivated by the illusory energy, and in this condition he set forth the basic principles of Jainism. Lord Rsabhadeva set forth the principles of religion that can free one from material bondage, and He put an end to all kinds of atheistic activities. On this earth, the place known as Bharata-varsa was a very pious land because the Supreme Lord appeared there when He wanted to incarnate.
Lord Rsabhadeva neglected all the mystic powers for which the so-called yogis hanker. Because of the beauty of devotional service. devotees are not at all interested in so-called mystic power. The master of all yogic power, Lord Krsna, can exhibit all powers on behalf of His devotee. Devotional service is more valuable than yogic mystic powers. Devotees who are sometimes misled aspire for liberation and mystic powers. The Supreme Lord gives these devotees whatever they desire, but they cannot attain the most important function of devotional service. Devotional service to the Lord is guaranteed for those who do not desire liberation and mystic power.
TEXT 1
TEXT
rajovaca
na nunam bhagava atmaramanam yoga-samirita-jnanavabharjita-karma-bijanam aisvaryani punah klesadani bhavitum arhanti yadrc-chayopagatani.
SYNONYMS
raja uvaca--King Pariksit inquired; na--not; nunam--indeed; bhagavah--O most powerful Sukadeva Gosvami; atmaramanam--of pure devotees simply engaged in devotional service; yoga-samirita--achieved by practice of yoga; jnana--by knowledge; avabharjita--burned; karma-bijanam--of those whose seeds of fruitive activities; aisvaryani--the mystic powers; punah--again; klesadani--sources of distress; bhavitum--to become; arhanti--are able; yadrcchaya--automatically; upagatani--achieved.
TRANSLATION
King Pariksit asked Sukadeva Gosvami: My dear Lord, for those who are completely pure in heart, knowledge is attained by the practice of bhakti-yoga, and attachment for fruitive activity is completely burned to ashes. For such people, the powers of mystic yoga automatically arise. They do not cause distress. Why, then, did Rsabhadeva neglect them?
PURPORT
A pure devotee is constantly engaged in the service of the Supreme Personality of Godhead. Whatever is necessary for the discharge of devotional service is automatically attained, though it may appear to be the result of mystic yoga power. Sometimes a yogi displays a little yogic power by manufacturing gold. A little quantity of gold captivates foolish people, and thus the yogi gets many followers, who are willing to accept such a tiny person as the Supreme Personality of Godhead. Such a yogi may also advertise himself as Bhagavan. However, a devotee does not have to exhibit such magical wonders. Without practicing the mystic yogic process, he achieves even greater opulence all over the world. Under the circumstances, Lord Rsabhadeva refused to manifest mystic yogic perfections, and Maharaja Pariksit asked why He did not accept them, since, for a devotee, they are not at all disturbing. A devotee is never distressed or satisfied by material opulence. His concern is how to please the Supreme Personality of Godhead. If, by the grace of the Supreme Lord, a devotee achieves extraordinary opulence, he utilizes the opportunity for the Lord's service. He is not disturbed by the opulence.
TEXT 2
TEXT
rsir uvaca
satyam uktam kintv iha va eke na manaso 'ddha visrambham anavasthanasya satha-kirata iva sangacchante.
SYNONYMS
rsih uvaca--Sukadeva Gosvami said; satyam--the correct thing; uktam--have said; kintu--but; iha--in this material world; va--either; eke--some; na--not; manasah--of the mind; addha--directly; visrambham--faithful; anavasthanasya--being unsteady; satha--very cunning; kiratah--a hunter; iva--like; sangacchante--become.
TRANSLATION
Srila Sukadeva Gosvami replied: My dear King, you have spoken correctly. However, after capturing animals, a cunning hunter does not put faith in them, for they might run away. Similarly, those who are advanced in spiritual life do not put faith in the mind. Indeed, they always remain vigilant and watch the mind's action.
PURPORT
In Bhagavad-gita (18.5) Lord Krsna says:
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
"Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls."
Even one who has renounced the world and has taken sannyasa should not renounce chanting the Hare Krsna maha-mantra. Renunciation does not mean that one has to renounce sankirtana-yajna. Similarly, one should not renounce charity or tapasya. The yoga system for control of the mind and senses must be strictly followed. Lord Rsabhadeva showed how severe types of tapasya could be performed, and He set an example for all others.
TEXT 3
TEXT
tatha coktam----
na kuryat karhicit sakhyam
manasi hy anavasthite
yad-visrambhac cirac cirnam
caskanda tapa aisvaram
SYNONYMS
tatha--so; ca--and; uktam--it is said; na--never; kuryat--should do; karhicit--at any time or with anyone; sakhyam--friendship; manasi--in the mind; hi--certainly; anavasthite--which is very restless; yat--in which; visrambhat--from placing too much faith; cirat--for a long time; cirnam--practiced; caskanda--became disturbed; tapah--the austerity; aisvaram--of great personalities like Lord Siva and the great sage Saubhari.
TRANSLATION
All the learned scholars have given their opinion. The mind is by nature very restless, and one should not make friends with it. If we place full confidence in the mind, it may cheat us at any moment. Even Lord Siva became agitated upon seeing the Mohini form of Lord Krsna, and Saubhari Muni also fell down from the mature stage of yogic perfection.
PURPORT
The first business of one trying to advance in spiritual life is to control the mind and senses. As Sri Krsna says in Bhagavad-gita (15.7):
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah sasthanindriyani
prakrti-sthani karsati
Although the living entities are part and parcel of the Supreme Lord and are therefore in a transcendental position, they are still suffering in this material world and struggling for existence due to the mind and the senses. To get out of this false struggle for existence and become happy in the material world, one has to control the mind and senses and be detached from material conditions. One should never neglect austerities and penances; one should always perform them. Lord Rsabhadeva personally showed us how to do this. In the Srimad-Bhagavatam (9.19.17) it is specifically stated:
matra svasra duhitra va
naviviktasano bhavet
balavan indriya-gramo
vidvamsam api karsati
A grhastha, vanaprastha, sannyasi and brahmacari should be very careful when associating with women. One is forbidden to sit down in a solitary place even with one's mother, sister or daughter. In our Krsna consciousness movement it has been very difficult to disassociate ourselves from women in our society, especially in Western countries. We are therefore sometimes criticized, but nonetheless we are trying to give everyone a chance to chant the Hare Krsna maha-mantra and thus advance spiritually. If we stick to the principle of chanting the Hare Krsna maha-mantra offenselessly, then, by the grace of Srila Haridasa Thakura, we may be saved from the allurement of women. However, if we are not very strict in chanting the Hare Krsna maha-mantra, we may at any time fall victim to women.
TEXT 4
TEXT
nityam dadati kamasya
cchidram tam anu ye 'rayah
yoginah krta-maitrasya
patyur jayeva pumscali
SYNONYMS
nityam--always; dadati--gives; kamasya--of lust; chidram--facility; tam--that (lust); anu--following; ye--those; arayah--enemies; yoginah--of the yogis or persons trying to advance in spiritual life; krta-maitrasya--having put faith in the mind; patyuh--of the husband; jaya iva--like the wife; pumscali--who is unchaste or easily carried away by other men.
TRANSLATION
An unchaste woman is very easily carried away by paramours, and it sometimes happens that her husband is violently killed by her paramours. If the yogi gives his mind a chance and does not restrain it, his mind will give facility to enemies like lust, anger and greed, and they will doubtlessly kill the yogi.
PURPORT
In this verse the word pumscali refers to a woman who is easily carried away by men. Such a woman is never to be trusted. Unfortunately, in the present age, women are never controlled. According to the directions of the sastras, women are never to be given freedom. When a child, a woman must be strictly controlled by her father. When she is young, she must be strictly controlled by her husband, and when she is old, she must be controlled by her elderly sons. If she is given independence and allowed to mingle unrestrictedly with men, she will be spoiled. A spoiled woman, being manipulated by paramours, might even kill her husband. This example is given here because a yogi desiring to get free from material conditions must always keep his mind under control. Srila Bhaktisiddhanta Sarasvati Thakura used to say that in the morning our first business should be to beat the mind with shoes a hundred times. and, before going to bed, to beat the mind a hundred times with a broomstick. In this way one's mind can be kept under control. An uncontrolled mind and an unchaste wife are the same. An unchaste wife can kill her husband at any time, and an uncontrolled mind, followed by lust, anger, greed, madness, envy and illusion, can certainly kill the yogi. When the yogi is controlled by the mind, he falls down into the material condition. One should be very careful of the mind, just as a husband should be careful of an unchaste wife.
TEXT 5
TEXT
kamo manyur mado lobhah
soka-moha-bhayadayah
karma-bandhas ca yan-mulah
svikuryat ko nu tad budhah
SYNONYMS
kamah--lust; manyuh--anger; madah--pride; lobhah--greed; soka--lamentation; moha--illusion; bhaya--fear; adayah--all these together; karma-bandhah--bondage to fruitive activities; ca--and; yat-mulah--the origin of which; svikuryat--would accept; kah--who; nu--indeed; tat--that mind; budhah--if one is learned.
TRANSLATION
The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear. Combined, these constitute bondage to fruitive activity. What learned man would put faith in the mind?
PURPORT
The mind is the original cause of material bondage. It is followed by many enemies, such as anger, pride, greed, lamentation, illusion and fear. The best way to control the mind is to engage it always in Krsna consciousness (sa vai manah krsna-padaravindayoh). Since the followers of the mind bring about material bondage, we should be very careful not to trust the mind.
TEXT 6
TEXT
athaivam akhila-loka-pala-lalamo 'pi vilaksanair jadavad avadhuta-vesa-bhasa-caritair avilaksita-bhagavat-prabhavo yoginam samparaya-vidhim anusiksayan sva-kalevaram jihasur atmany atmanam asamvyavahitam anarthantara-bhavenanviksamana uparatanuvrttir upararama.
SYNONYMS
atha--thereafter; evam--in this way; akhila-loka-pala-lalamah--the head of all kings and monarchs of the universe; api--although; vilaksanaih--various; jada-vat--as if stupid; avadhuta-vesa-bhasa-caritaih--by the dress, language and characteristics of an avadhuta; avilaksita-bhagavat-prabhavah--hiding the opulence of the Supreme Personality of Godhead (keeping Himself like an ordinary human being); yoginam--of the yogis; samparaya-vidhim--the method of giving up this material body; anusiksayan--teaching; sva-kalevaram--His own personal body, which is not at all material; jihasuh--desiring to give up like an ordinary human being; atmani--unto Vasudeva, the original person; atmanam--Himself, Lord Rsabhadeva, being an avesa-avatara of Lord Visnu; asamvyavahitam--without intervention by the illusory energy; anartha-antara-bhavena--Himself in the status of Visnu; anviksamanah--always seeing; uparata-anuvrttih--who was acting as if giving up His material body; upararama--ceased His pastimes as the King of this planet.
TRANSLATION
Lord Rsabhadeva was the head of all kings and emperors within this universe, but assuming the dress and language of an avadhuta, He acted as if dull and materially bound. Consequently no one could observe His divine opulence. He adopted this behavior just to teach yogis how to give up the body. Nonetheless, He maintained His original position as a plenary expansion of Lord Vasudeva, Krsna. Remaining always in that state, He gave up His pastimes as Lord Rsabhadeva within the material world. If, following in the footsteps of Lord Rsabhadeva, one can give up his subtle body, there is no chance that one will accept a material body again.
PURPORT
As Lord Krsna says in Bhagavad-gita (4.9):
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."
This is possible simply by keeping oneself an eternal servant of the Supreme Lord. One must understand his constitutional position and the constitutional position of the Supreme Lord as well. Both have the same spiritual identity. Maintaining oneself as a servant of the Supreme Lord, one should avoid rebirth in this material world. If one keeps himself spiritually fit and thinks of himself as an eternal servant of the Supreme Lord, he will be successful at the time he has to give up the material body.
TEXT 7
TEXT
tasya ha va evam mukta-lingasya bhagavata rsabhasya yogamaya-vasanaya deha imam jagatim abhimanabhasena sankramamanah konka-venka-kutakan daksina-karnatakan desan yadrcchayopagatah kutakacalopavana asya krtasma-kavala unmada iva mukta-murdhajo 'samvita eva vicacara.
SYNONYMS
tasya--of Him (Lord Rsabhadeva); ha va--as it were; evam--thus; mukta-lingasya--who had no identification with the gross and subtle body; bhagavatah--of the Supreme Personality of Godhead; rsabhasya--of Lord Rsabhadeva; yoga-maya-vasanaya--by the accomplishment of yogamaya for the purpose of the Lord's pastimes; dehah--body; imam--this; jagatim--earth; abhimana-abhasena--with the apparent conception of having a body of material elements; sankramamanah--traveling; konka-venka-kutakan--Konka, Venka and Kutaka; daksina--in South India; karnatakan--in the province of Karnata; desan--all the countries; yadrcchaya--of His own accord; upagatah--reached; kutakacala-upavane--a forest near Kutakacala; asya--within the mouth; krta-asma-kavalah--having put a mouthful of stone; unmadah iva--just like a madman; mukta-murdhajah--having scattered hair; asamvitah--naked; eva--just; vicacara--traveled.
TRANSLATION
Actually Lord Rsabhadeva had no material body, but due to yogamaya, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karnata in South India and passed through Konka, Venka and Kutaka. He had no plan to travel this way, but He arrived near Kutakacala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman.
TEXT 8
TEXT
atha samira-vega-vidhuta-venu-vikarsana-jatogra-davanalas tad vanam alelihanah saha tena dadaha.
SYNONYMS
atha--thereafter; samira-vega--by the force of the wind; vidhuta--tossed about; venu--of bamboos; vikarsana--by the rubbing; jata--produced; ugra--fierce; dava-analah--a forest fire; tat--that; vanam--forest near Kutakacala; alelihanah--devouring all around; saha--with; tena--that body; dadaha--burned to ashes.
TRANSLATION
While He was wandering about, a wild forest fire began. This fire was caused by the friction of bamboos, which were being blown by the wind. In that fire, the entire forest near Kutakacala and the body of Lord Rsabhadeva were burnt to ashes.
PURPORT
Such a forest fire can burn the external bodies of animals, but Lord Rsabhadeva was not burned, although He apparently seemed so. Lord Rsabhadeva is the Supersoul of all living entities within the forest, and His soul is never burned by fire. As stated in Bhagavad-gita, adahyo 'yam--the soul is never burned by fire. Due to Lord Rsabhadeva's presence, all the animals in the forest were also liberated from material encagement.
TEXT 9
TEXT
yasya kilanucaritam upakarnya konka-venka-kutakanam rajarhan-namopasiksya kalav adharma utkrsyamane bhavitavyena vimohitah sva-dharma-patham akuto-bhayam apahaya kupatha-pakhandam asamanjasam nija-manisaya mandah sampravartayisyate.
SYNONYMS
yasya--of whom (Lord Rsabhadeva); kila anucaritam--pastimes as a paramahamsa, above all regulative varnasrama principles; upakarnya--hearing; konka-venka-kutakanam--of Konka, Venka and Kutaka; raja--the King; arhat-nama--whose name was Arhat (now known as the Jain); upasiksya--imitating the activities of Lord Rsabhadeva in His paramahamsa feature; kalau--in this age of Kali; adharme utkrsyamane--because of increasing irreligious life; bhavitavyena--by that which was about to happen; vimohitah--bewildered; sva-dharma-patham--the path of religion; akutah-bhayam--which is free from all kinds of fearful danger; apahaya--giving up (such practices as cleanliness, truthfulness, control of the senses and mind, simplicity, the principles of religion, and practical application of knowledge); ku-patha-pakhandam--the wrong path of atheism; asamanjasam--improper or against the Vedic literature; nija-manisaya--by his own fertile brain; mandah--most foolish; sampravartayisyate--will introduce.
TRANSLATION
Sukadeva Gosvami continued speaking to Maharaja Pariksit: My dear King, the King of Konka, Venka and Kutaka whose name was Arhat, heard of the activities of Rsabhadeva and, imitating Rsabhadeva's principles, introduced a new system of religion. Taking advantage of Kali-yuga, the age of sinful activity, King Arhat, being bewildered, gave up the Vedic principles, which are free from risk, and concocted a new system of religion opposed to the Vedas. That was the beginning of the Jain dharma. Many other so-called religions followed this atheistic system.
PURPORT
When Lord Sri Krsna was present on this planet, a person named Paundraka imitated the four-handed Narayana and declared himself the Supreme Personality of Godhead. He desired to compete with Krsna. Similarly, during the time of Lord Rsabhadeva, the King of Konka and Venka acted like a paramahamsa and imitated Lord Rsabhadeva. He introduced a system of religion and took advantage of the fallen condition of the people in this age of Kali. It is said in Vedic literatures that people in this age will be more inclined to accept anyone as the Supreme Lord and accept any religious system opposed to Vedic principles. The people in this age are described as mandah sumanda-matayah. Generally they have no spiritual culture, and therefore they are very fallen. Due to this, they will accept any religious system. Due to their misfortune. they forget the Vedic principles. Following non-Vedic principles in this age. they think themselves the Supreme Lord and thus spread the cult of atheism all over the world.
TEXT 10
TEXT
yena ha vava kalau manujapasada deva-maya-mohitah sva-vidhi-niyoga-sauca-caritra-vihina deva-helanany apavratani nija-nijecchaya grhnana asnananacamanasauca-kesolluncanadini kalinadharma-bahulenopahata-dhiyo brahma-brahmana-yajna-purusa-loka-vidusakah prayena bhavisyanti.
SYNONYMS
yena--by which pseudo religious system; ha vava--certainly; kalau--in this age of Kali; manuja-apasadah--the most condemned men; deva-maya-mohitah--bewildered by the external energy, or illusory energy, of the Supreme Personality of Godhead; sva-vidhi-niyoga-sauca-caritra-vihinah--without character, cleanliness, and the rules and regulations given according to one's own duty in life; deva-helanani--negligent of the Supreme Personality of Godhead; apavratani--impious vows; nija-nija-icchaya--by their own desires; grhnanah--accepting; asnana-anacamana-asauca-kesa-ulluncana-adini--concocted religious principles such as no bathing, no washing of the mouth, being unclean and plucking out the hair; kalina--by the age of Kali; adharma-bahulena--with an abundance of irreligion; upahata-dhiyah--whose pure consciousness is destroyed; brahma-brahmana-yajna-purusa-loka-vidusakah--blasphemous toward the Vedas, the strict brahmanas, ritualistic ceremonies such as sacrifice, and toward the Supreme Personality of Godhead and the devotees; prayena--almost entirely; bhavisyanti--will become.
TRANSLATION
People who are lowest among men and bewildered by the illusory energy of the Supreme Lord will give up the original varnasrama-dharma and its rules and regulations. They will abandon bathing three times daily and worshiping the Lord. Abandoning cleanliness and neglecting the Supreme Lord, they will accept nonsensical principles. Not regularly bathing or washing their mouths regularly, they will always remain unclean, and they will pluck out their hair. Following a concocted religion, they will flourish. During this age of Kali, people are more inclined to irreligious systems. Consequently these people will naturally deride Vedic authority, the followers of Vedic authority, the brahmanas, the Supreme Personality of Godhead and the devotees.
PURPORT
Presently the hippies in the Western countries fit this description. They are irresponsible and unregulated. They do not bathe, and they deride standard Vedic knowledge. They concoct new life-styles and religions. There are many hippie groups at the present moment, but they all originated from King Arhat, who imitated the activities of Lord Rsabhadeva, who was situated on the paramahamsa stage. King Arhat did not care for the fact that although Lord Rsabhadeva acted like a madman, His stool and urine were nonetheless aromatic, so much so that they nicely scented the countryside for miles around. The followers of King Arhat went under the name Jains, and they were later followed by many others, particularly by the hippies, who are more or less offshoots of Mayavada philosophy because they think themselves the Supreme Personality of Godhead. Such people do not respect the real followers of Vedic principles, the ideal brahmanas. Nor do they have respect for the Supreme Personality of Godhead, the Supreme Brahman. Due to the influence of this age of Kali, they are apt to concoct false religious systems.
TEXT 11
TEXT
te ca hy arvaktanaya nija-loka-yatrayandha-paramparayasvastas tamasy andhe svayam eva prapatisyanti.
SYNONYMS
te--those people not following the Vedic principles; ca--and; hi--certainly; arvaktanaya--deviating from the eternal principles of Vedic religion; nija-loka-yatraya--by a practice arrived at by their own mental concoction; andha-paramparaya--by a disciplic succession of blind. ignorant people; asvastah--being encouraged; tamasi--into the darkness of ignorance; andhe--blindness; svayam eva--themselves; prapatisyanti--will fall down.
TRANSLATION
Low-class people, due to their gross ignorance, introduce a system of religion that deviates from the Vedic principles. Following their own mental concoctions, they automatically fall down into the darkest regions of existence.
PURPORT
In this connection, one may see Bhagavad-gita, Chapter Sixteen. where there is a description of the downfall of the asuras (16.16 and 16.23).
TEXT 12
TEXT
ayam avataro rajasopapluta-kaivalyopasiksanarthah.
SYNONYMS
ayam avatarah--this incarnation (Lord Rsabhadeva); rajasa--by the mode of passion; upapluta--overwhelmed; kaivalya-upasiksana-arthah--to teach people the path of liberation.
TRANSLATION
In this age of Kali, people are overwhelmed by the modes of passion and ignorance. Lord Rsabhadeva incarnated Himself to deliver them from the clutches of maya.
PURPORT
The symptoms of Kali-yuga are predicted in the Twelfth Canto, Third Chapter, of Srimad-Bhagavatam. Lavanyam kesa-dharanam. It is predicted how fallen souls will behave. They will keep their hair long and consider themselves very beautiful, or they will pluck out their hair as the Jains do. They will keep themselves unclean and will not wash their mouths. Jains refer to Lord Rsabhadeva as their original preceptor. If such people are serious followers of Rsabhadeva, they must also take His instructions. In the Fifth Chapter of this canto, Rsabhadeva gave His one hundred sons instructions whereby they could become free from the clutches of maya. If one actually follows Rsabhadeva, he will certainly be delivered from the clutches of maya and return home, back to Godhead. If one strictly follows the instructions of Rsabhadeva given in the Fifth Chapter, he will certainly be liberated. Lord Rsabhadeva incarnated specifically to deliver these fallen souls.
TEXT 13
TEXT
tasyanugunan slokan gayanti----
aho bhuvah sapta-samudravatya
dvipesu varsesv adhipunyam etat
gayanti yatratya-jana murareh
karmani bhadrany avataravanti
SYNONYMS
tasya--of Him (Lord Rsabhadeva); anugunan--conforming to the instructions for liberation; slokan--verses; gayanti--chant; aho--oh; bhuvah--of this earthly planet; sapta-samudra-vatyah--possessing seven seas; dvipesu--among the islands; varsesu--among the lands; adhipunyam--more pious than any other island; etat--this (Bharata-varsa); gayanti--sing about; yatratya-janah--the people of this tract of land; murareh--of Murari, the Supreme Personality of Godhead; karmani--the activities; bhadrani--all-auspicious; avataravanti--in many incarnations such as Lord Rsabhadeva.
TRANSLATION
Learned scholars chant about the transcendental qualities of Lord Rsabhadeva in this way: "Oh, this earthly planet contains seven seas and many islands and lands, of which Bharata-varsa is considered the most pious. People of Bharata-varsa are accustomed to glorifying the activities of the Supreme Personality of Godhead in His incarnations as Lord Rsabhadeva and others. All these activities are very auspicious for the welfare of humanity.
PURPORT
Sri Caitanya Mahaprabhu said:
bharata-bhumite haila manusya-janma yara
janma sarthaka kari' kara para-upakara
As stated in this verse, Bharata-varsa is a most pious land. The followers of Vedic literature understand the Supreme Personality of Godhead in His different incarnations, and they are privileged to glorify the Lord by following the directions of Vedic literature. After realizing the glories of human life. such people should take up the mission to spread the importance of human life throughout the whole world. This is the mission of Sri Caitanya Mahaprabhu. The word adhipunyam indicates that there are certainly many other pious men throughout the world, but the people of Bharata-varsa are even more pious. Therefore they are fit to spread Krsna Consciousness throughout the world for the benefit of all human society. Srila Madhvacarya also recognizes the land of Bharata-varsa: visesad bharate punyam. Throughout the world, there is no question of bhagavad-bhakti or devotional service, but the people of Bharata-varsa can easily understand the devotional service of the Lord. Thus every inhabitant of Bharata-varsa can perfect his life by discharging bhagavad-bhakti and then preaching this cult throughout the world for the benefit of everyone.
TEXT 14
TEXT
aho nu vamso yasasavadatah
praiyavrato yatra puman puranah
krtavatarah purusah sa adyas
cacara dharmam yad akarma-hetum
SYNONYMS
aho--oh; nu--indeed; vamsah--the dynasty; yasasa--with widespread fame; avadatah--fully pure; praiyavratah--related to King Priyavrata; yatra--wherein; puman--the Supreme Person; puranah--the original; krta-avatarah--descended as an incarnation; purusah--the Supreme Personality of Godhead; sah--He; adyah--the original person; cacara--executed; dharmam--religious principles; yat--from which; akarma-hetum--the cause of the end of fruitive activities.
TRANSLATION
"Oh, what shall I say of the dynasty of Priyavrata, which is pure and very much celebrated. In that dynasty, the Supreme Person, the original Personality of Godhead, descended as an incarnation and executed religious principles that could free one from the results of fruitive activity.
PURPORT
There are many dynasties in human society wherein the Supreme Lord descends as an incarnation. Lord Krsna appeared in the Yadu dynasty, and Lord Ramacandra appeared in the Iksvaku, or Raghu, dynasty. Similarly, Lord Rsabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous.
TEXT 15
TEXT
ko nv asya kastham aparo 'nugacchen
mano-rathenapy abhavasya yogi
yo yoga-mayah sprhayaty udasta
hy asattaya yena krta-prayatnah
SYNONYMS
kah--who; nu--indeed; asya--of Lord Rsabhadeva; kastham--the example; aparah--else; anugacchet--can follow; manah-rathena--by the mind; api--even; abhavasya--of the unborn; yogi--the mystic; yah--who; yoga-mayah--the mystic perfections of yoga; sprhayati--desires; udastah--rejected by Rsabhadeva; hi--certainly; asattaya--by the quality of being insubstantial; yena--by whom, Rsabhadeva; krta-prayatnah--although eager to serve.
TRANSLATION
"Who is that mystic yogi who can follow the examples of Lord Rsabhadeva even with his mind? Lord Rsabhadeva rejected all kinds of yogic perfection, which other yogis hanker to attain. Who is that yogi who can compare to Lord Rsabhadeva?"
PURPORT
Generally yogis desire the yogic perfections of anima, laghima, mahima, prakamya, prapti, isitva, vasitva and kamavasayita. Lord Rsabhadeva, however, never aspired for all these material things. Such siddhis (perfections) are presented by the illusory energy of the Lord. The real purpose of the yoga system is to achieve the favor and shelter of the lotus feet of the Supreme Personality of Godhead, but this purpose is covered by the illusory energy of yogamaya. So-called yogis are therefore allured by the superficial material perfections of anima, laghima, prapti and so forth. Consequently ordinary yogis cannot compare to Lord Rsabhadeva, the Supreme Personality of Godhead.
TEXT 16
TEXT
iti ha sma sakala-veda-loka-deva-brahmana-gavam parama-guror bhagavata rsabhakhyasya visuddhacaritam iritam pumsam samasta-duscaritabhiharanam parama-maha-mangalayanam idam anusraddhayopacitayanusrnoty asravayati vavahito bhagavati tasmin vasudeva ekantato bhaktir anayor api samanuvartate.
SYNONYMS
iti--thus; ha sma--indeed; sakala--all; veda--of knowledge; loka--of people in general; deva--of the demigods; brahmana--of the brahmanas; gavam--of the cows; parama--the supreme; guroh--master; bhagavatah--of the Supreme Personality of Godhead; rsabha-akhyasya--whose name was Lord Rsabhadeva; visuddha--pure; acaritam--activities; iritam--now explained; pumsam--of every living entity; samasta--all; duscarita--sinful activities; abhiharanam--destroying; parama--foremost; maha--great; mangala--of auspiciousness; ayanam--the shelter; idam--this; anusraddhaya--with faith; upacitaya--increasing; anusrnoti--hears from the authority; asravayati--speaks to others; va--or; avahitah--being attentive; bhagavati--the Supreme Personality of Godhead; tasmin--unto Him; vasudeve--to Lord Vasudeva, Lord Krsna; eka-antatah--unflinching; bhaktih--devotion; anayoh--of both groups, the listeners and the speakers; api--certainly; samanuvartate--factually begins.
TRANSLATION
Sukadeva Gosvami continued: Lord Rsabhadeva is the master of all Vedic knowledge, human beings, demigods, cows and brahmanas. I have already explained His pure, transcendental activities, which will vanquish the sinful activities of all living entities. This narration of Lord Rsabhadeva's pastimes is the reservoir of all auspicious things. Whoever attentively hears or speaks of them, following in the footsteps of the acaryas, will certainly attain unalloyed devotional service at the lotus feet of Lord Vasudeva, the Supreme Personality of Godhead.
PURPORT
The teachings of Lord Rsabhadeva are for the people of all yugas--Satya-yuga, Treta-yuga, Dvapara-yuga and especially Kali-yuga. These instructions are so powerful that even in this age of Kali, one can attain perfection simply by explaining the instructions, following in the footsteps of the acaryas or listening to the instructions with great attention. If one does so, one can attain the platform of pure devotional service to Lord Vasudeva. The pastimes of the Supreme Personality of Godhead and His devotees are recorded in Srimad-Bhagavatam so that those who recite these pastimes and listen to them will become purified. Nityam bhagavata-sevaya. As a matter of principle, devotees should read. speak and hear Srimad-Bhagavatam persistently, twenty-four hours daily if possible. That is the recommendation of Sri Caitanya Mahaprabhu. Kirtaniyah sada harih. One should either chant the Hare Krsna maha-mantra or read Srimad-Bhagavatam and thereby try to understand the characteristics and instructions of the Supreme Lord, who appeared as Lord Rsabhadeva, Lord Kapila and Lord Krsna. In this way one can become fully aware of the transcendental nature of the Supreme Personality of Godhead. As stated in Bhagavad-gita, one who knows the transcendental nature of the Lord's birth and activities attains liberation from material bondage and returns to Godhead.
TEXT 17
TEXT
yasyam eva kavaya atmanam aviratam vividha-vrjina-samsara-paritapopatapyamanam anusavanam snapayantas tayaiva paraya nirvrtya hy apavargam atyantikam parama-purusartham api svayam asaditam no evadriyante bhagavadiyatvenaiva parisamapta-sarvarthah.
SYNONYMS
yasyam eva--in which (Krsna consciousness or the nectar of devotional service); kavayah--the advancement of learned scholars or philosophers in spiritual life; atmanam--the self; aviratam--constantly; vividha--various; vrjina--full of sins; samsara--in material existence; paritapa--from miserable conditions; upatapyamanam--suffering; anusavanam--without stopping; snapayantah--bathing; taya--by that; eva--certainly; paraya--great; nirvrtya--with happiness; hi--certainly; apavargam--liberation; atyantikam--uninterrupted; parama-purusa-artham--the best of all human achievements; api--although; svayam--itself; asaditam--obtained; no--not; eva--certainly; adriyante--endeavor to achieve; bhagavadiyatvena eva--because of a relationship with the Supreme Personality of Godhead; parisamapta-sarva-arthah--those who have ended all kinds of material desires.
TRANSLATION
Devotees always bathe themselves in devotional service in order to be relieved from the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself. For the devotees, liberation [mukti] is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires.
PURPORT
Devotional service unto the Lord is the highest attainment for anyone desiring liberation from the tribulations of material existence. As stated in Bhagavad-gita (6.22), yam labdhva caparam labham manyate nadhikam tatah: "Gaining this, one thinks there is no greater gain." When one attains the service of the Lord, which is non-different from the Lord. one does not desire anything material. Mukti means relief from material existence. Bilvamangala Thakura says: muktih mukulitanjalih sevate 'sman. For a devotee. mukti is not a very great achievement. Mukti means being situated in one's constitutional position. The constitutional position of every living being is that of the Lord's servant; therefore when a living entity is engaged in the Lord's loving service, he has already attained mukti. Consequently a devotee does not aspire for mukti, even if it is offered by the Supreme Lord Himself.
TEXT 18
TEXT
rajan patir gurur alam bhavatam yadunam
daivam priyah kula-patih kva ca kinkaro vah
astv evam anga bhagavan bhajatam mukundo
muktim dadati karhicit sma na bhakti-yogam
SYNONYMS
rajan--O my dear King; patih--maintainer; guruh--spiritual master; alam--certainly; bhavatam--of you; yadunam--the Yadu dynasty; daivam--the worshipable Deity; priyah--very dear friend; kula-patih--the master of the dynasty; kva ca--sometimes even; kinkarah--servant; vah--of you (the Pandavas); astu--to be sure; evam--thus; anga--O King; bhagavan--the Supreme Personality of Godhead; bhajatam--of those devotees engaged in service; mukundah--the Lord, the Supreme Personality of Godhead; muktim--liberation; dadati--delivers; karhicit--at any time; sma--indeed; na--not; bhakti-yogam--loving devotional service.
TRANSLATION
Sukadeva Gosvami continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.
PURPORT
While instructing Maharaja Pariksit, Sukadeva Gosvami thought it wise to encourage the King because the King might be thinking of the glorious position of various royal dynasties. Especially glorious is the dynasty of Priyavrata, in which the Supreme Lord Rsabhadeva incarnated. Similarly, the family of Uttanapada Maharaja, the father of Maharaja Dhruva, is also glorious due to King Prthu's taking birth in it. The dynasty of Maharaja Raghu is glorified because Lord Ramacandra appeared in that family. As far as the Yadu and Kuru dynasties are concerned, they existed simultaneously, but of the two, the Yadu dynasty was more glorious due to the appearance of Lord Krsna. Maharaja Pariksit might have been thinking that the Kuru dynasty was not as fortunate as the others because the Supreme Lord did not appear in that family, neither as Krsna, Lord Ramacandra, Lord Rsabhadeva or Maharaja Prthu. Therefore Pariksit Maharaja was encouraged by Sukadeva Gosvami in this particular verse.
The Kuru dynasty may be considered more glorious due to the presence of devotees like the five Pandavas, who rendered unalloyed devotional service. Although Lord Krsna did not appear in the Kuru dynasty. He was so obligated to the Pandavas' devotional service that He acted as a maintainer of the family and spiritual master of the Pandavas. Although He took birth in the Yadu dynasty, Lord Krsna was more affectionate to the Pandavas. By His actions, Lord Krsna proved that He was more inclined to the Kuru dynasty than the Yadu dynasty. Indeed. Lord Krsna. indebted to the Pandavas' devotional service, sometimes acted as their messenger, and He guided them through many dangerous situations. Therefore Maharaja Pariksit should not have been saddened because Lord Krsna did not appear in his family. The Supreme Personality of Godhead is always inclined toward His pure devotees. and by His action it is clear that liberation is not very important for the devotees. Lord Krsna easily gives one liberation, but He does not so easily give one the facility to become a devotee. Muktim dadati karhicit sma na bhakti-yogam. Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord. mukti is automatically attained.
TEXT 19
TEXT
nityanubhuta-nija-labha-nivrtta-trsnah
sreyasy atad-racanaya cira-supta-buddheh
lokasya yah karunayabhayam atma-lokam
akhyan namo bhagavate rsabhaya tasmai
SYNONYMS
nitya-anubhuta--due to being always conscious of His real identity; nija-labha-nivrtta-trsnah--who was complete in Himself and had no other desire to fulfill; sreyasi--in life's genuine welfare; a-tat-racanaya--by expanding activities in the material field, mistaking the body for the self; cira--for a long time; supta--sleeping; buddheh--whose intelligence; lokasya--of men; yah--who (Lord Rsabhadeva); karunaya--by His causeless mercy; abhayam--fearlessness; atma-lokam--the real identity of the self; akhyat--instructed; namah--respectful obeisances; bhagavate--unto the Supreme Personality of Godhead; rsabhaya--unto Lord Rsabhadeva; tasmai--unto Him.
TRANSLATION
The Supreme Personality of Godhead, Lord Rsabhadeva, was fully aware of His true identity; therefore He was self-sufficient, and He did not desire external gratification. There was no need for Him to aspire for success, since He was complete in Himself. Those who unnecessarily engage in bodily conceptions and create an atmosphere of materialism are always ignorant of their real self-interest. Out of His causeless mercy, Lord Rsabhadeva taught the self's real identity and the goal of life. We therefore offer our respectful obeisances unto the Lord, who appeared as Lord Rsabhadeva.
PURPORT
This is the summary of this chapter, in which the activities of Lord Rsabhadeva are described. Being the Supreme Personality of Godhead Himself, Lord Rsabhadeva is complete in Himself. We living entities, as parts and parcels of the Supreme Lord, should follow the instructions of Lord Rsabhadeva and become self-sufficient. We should not create unnecessary demands due to the bodily conception. When one is self-realized, he is sufficiently satisfied due to being situated in his original spiritual position. As confirmed in Bhagavad-gita (18.54): Brahma-bhutah prasannatma na socati na kanksati. This is the goal of all living entities. Even though one may be situated within this material world, he can become fully satisfied and devoid of hankering and lamentation simply by following the instructions of the Lord as set forth in Bhagavad-gita or Srimad-Bhagavatam. Satisfaction through self-realization is called svarupananda. The conditioned soul, eternally sleeping in darkness, does not understand his self-interest. He simply tries to become happy by making material adjustments, but this is impossible. It is therefore said in Srimad-Bhagavatam, na te viduh svartha-gatim hi visnum: due to gross ignorance, the conditioned soul does not know that his real self-interest is to take shelter at the lotus feet of Lord Visnu. To try to become happy by adjusting the material atmosphere is a useless endeavor. Indeed, it is impossible. By His personal behavior and instructions, Lord Rsabhadeva enlightened the conditioned soul and showed him how to become self-sufficient in his spiritual identity.
Thus end the Bhaktivedanta purports of the Fifth Canto, Sixth Chapter, of the Srimad-Bhagavatam, entitled "The Activities of Lord Rsabhadeva."