rule



 
Canto 5
Nrisimha Pranâma
 
 

Chapter 6: Lord Rishabhadeva's Activities

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

(2) The sage said: 'You're 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 mind that [just like game] always runs off. (3) Therefore one says that one should never make friends with the restless mind. Even the greatest ones [like Lord S'iva and sage Saubhari] were disturbed by it after for a long time having put faith in practicing austerities. (4) A Vishnu to worshipJust as a husband with an adulterous wife must guard against competitors, also yoga adepts will have to wake against putting faith in the mind that so easily is carried away by lust motives. (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 who tries to forsake his physical body He, according to the supreme command of the Soul, not hindered by the illusory of matter always kept to Himself the vision from within of the love transcendental to all vice and put an end to His material existence. (7) With Him the Supreme Lord Rishabhadeva who was free from any vital self-interest, we thus saw the apparent physical presence, the motivated appearance of His body in this illusory world. He all by Himself 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 and 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 forbode the arrival of the Kali-yuga Age of Quarrel, he gave up the safe path of religion that would ward 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 with the rules and regulations are bewildered by the illusory energy of God, will because of this [kind of practice] in neglect of the divine, self-willed and with wrong principles follow strange rules as 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 or how they should reach eternal happiness [or final beatitude, kaivalya]. (13) About Him the people in line with these teachings sing the following verses: '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 [the dharma that leads to akarma].' (15) 'Is there any other yogi of perseverance and determination who, desiring the perfections that were rejected by Rishabha for being insubstantial, can follow but even in his mind the example of this unborn Godhead?

(16) I have thus expounded on the pure activities of the Supreme Lord named Rishabha, who is the most worshipable master of all Vedic knowledge for the common man, the God-conscious ones, the brahmins and the cows. He who following in the footsteps of the great [the paramparâ], 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 unflinching devotion in both the forms of listening and speaking. (17) But in that devotion incessantly bathing themselves in order to be freed from suffering the various troublesome conditions of material existence, the ones of wisdom [among them] do not endeavor for that beatitude of retreat, that supreme and eternal purpose of all human beings, because having entered a relationship with the Supreme Personality all their material desires found their completion. (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 who grants liberation [mukti], but to [confidentially] engage someone in His devotional service [like Arjuna on the battlefield] He did [nor does] not that easily. (19) All glories to Him, the Supreme Lord Rishabhadeva, He who always directed at His true identity, complete within Himself and without desires, was as graceful to expand for the true welfare of man His activities in the material field and in that capacity, for the materially identified human being whose intelligence slept a long time, was of instruction about the true self free from fear.'

 

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Third revised edition, loaded June 13, 2011.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The king said: 'Oh Supreme One, by those self-satisfied souls of whom the seed of fruitive action has been burned by the spiritual knowledge that was acquired by the practice of yoga, mystical powers are automatically achieved; how can they become a hindrance?'
The king said: 'O Supreme One, by those self-satisfied souls of whom the seed of fruitive action is burnt 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're 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 mind that [just like game] always runs off.

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

 

Text 3

Therefore one says that one should never make friends with the restless mind. Even the greatest ones [like Lord S'iva and sage Saubhari] were disturbed by it after for a long time having put faith in practicing 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 yoga adepts will have to wake against putting faith in the mind that so easily is carried away by lust motives.

Like a husband with a wife charmed by competitors, will aspirants of yoga relying on the mind always of lust 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 that has learned his lesson, would indeed confide in the mind that is the breeding ground for the lust anger, pride, greed, lamentation, illusion, 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 who tries to forsake his physical body He, according to the supreme command of the Soul, not hindered by the illusory of matter always kept to Himself the vision from within of the love transcendental to all vice and put an end to His material existence.

Although He [Rishabha] was the head of all kings and rulers of this universe, acted He along this line of reasoning in the dress, language and character of an avadûtha [5-5-29] as if He was stupid, concealing the Supreme of His Lordship in teaching the yogic forsaking by His own personal vehicle of time; as if He were a normal mortal that tries to give up on the physical, did He Himself to the Supreme of the Soul, unhindered by the illusory of matter, always see Himself from within the love above all vice and ended He His Royal pastimes. (Vedabase)

 

Text 7

With Him the Supreme Lord Rishabhadeva who was free from any vital self-interest, we thus saw the apparent physical presence, the motivated appearance of His body in this illusory world. He all by Himself 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 and with scattered hair like He was a madman

Of Him thus we saw the apparent physical presence, the driven appearance in this illusory world, of the body of Him, 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 bamboo's 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 forbode the arrival of the Kali-yuga Age of Quarrel, he gave up the safe path of religion that would ward 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 with the rules and regulations are bewildered by the illusory energy of God, will because of this [kind of practice] in neglect of the divine, self-willed and with wrong principles follow strange rules as 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 those 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 or how they should reach eternal happiness [or final beatitude, kaivalya].

This descend of the Lord was there for the ones overwhelmed by passion so that they may follow the right principles of enlightenment. (Vedabase)

 

Text 13

About Him the people in line with these teachings sing the following verses: '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 [the dharma that leads to akarma].'

'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 which is the cause of the end of fruitive labor.' (Vedabase)

 

Text 15

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

'Who else is there, who even with the mind, is able to follow the example of Him, the unborn One, who renounced as being insubstantial all desires for the perfections of yoga, which mystic yogîs, so eager to serve, do aspire.' (Vedabase)


Text 16

I have thus expounded on the pure activities of the Supreme Lord named Rishabha, who is the most worshipable master of all Vedic knowledge for the common man, the God-conscious ones, the brahmins and the cows. He who following in the footsteps of the great [the paramparâ], 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 unflinching devotion in both the forms 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 hears or speaks to others of this foremost and greatest shelter of auspiciousness who destroys all sins of every living being, will no doubt factually have made a beginning with an unflinching devotion in both the modes of listening and speaking, unto Him, the Supreme Lord Vâsudeva. (Vedabase)


Text 17

But in that devotion incessantly bathing themselves in order to be freed from suffering the various troublesome conditions of material existence, the ones of wisdom [among them] do not endeavor for that beatitude of retreat, that supreme and eternal purpose of all human beings, because having entered a relationship with the Supreme Personality all their material desires found their completion.

In that 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 who grants liberation [mukti], but to [confidentially] engage someone in His devotional service [like Arjuna on the battlefield] He did [nor 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, isn't He indeed the Supreme Lord Mukunda of the yoga of devotion who at all times delivers, liberating all the ones engaged in service? (Vedabase)


Text 19

All glories to Him, the Supreme Lord Rishabhadeva, He who always directed at His true identity, complete within Himself and without desires, was as graceful to expand for the true welfare of man His activities in the material field and in that capacity, for the materially identified human being whose intelligence slept a long time, was of instruction about the true self free from fear.'

Always after His real identity, 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 men 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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