Bhagavatapurana 5.6

5.6.1

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/0 rājovāca
na nūnaṃ bhagava ātmārāmāṇāṃ yoga-samīrita-jñānāvabharjita-karma-bījānām aiśvaryāṇi punaḥ kleśadāni bhavitum arhanti yadṛc-chayopagatāni //

The King said:— O holy one, to those who realise the delight of self and have burnt up the seeds of karma through wisdom enhanced by Yoga, the Yogic powers that accrue to them by God's will cannot certainly be a source of disturbance or inconvenience. And so I cannot understand why Rishaba did not like them (the Yogic powers).

5.6.2

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/0 ṛṣir uvāca
satyam uktaṃ kintv iha vā eke na manaso 'ddhā viśrambham anavasthānasya śaṭha-kirāta iva saṅgacchante //

2. Sri Suka said:— True is thy observation; but here are some who are not prepared to trust to the fickle mind, just as the deer would not trust to the deceitful hunter.

5.6.3

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/0 tathā coktam
na kuryāt karhicit sakhyaṃ manasi hy anavasthite /
yad-viśrambhāc cirāc cīrṇaṃ caskanda tapa aiśvaram //

It is also observed thus:—

3. No body should ever enter into friendship with the changeful mind by trusting to it. The long accumulated Tapas of Iswara (Rudra) or Iswaras (Sowbhari and other great sages) was lost.

5.6.4

nityaṃ dadāti kāmasya cchidraṃ tam anu ye 'rayaḥ /
yoginaḥ kṛta-maitrasya patyur jāyeva puṃścalī //

4. The mind of the Yogin who trusts to it always gives room to karma or desire and in its train to those others that are his enemies like the unchaste wife of a trusting husband.

5.6.5

kāmo manyur mado lobhaḥ śoka-moha-bhayādayaḥ /
karma-bandhaś ca yan-mūlaḥ svīkuryāt ko nu tad budhaḥ //

5. Desire, anger, pride, greed, grief, infatuation, fear and the like, why, the very bondage of Karma,— all proceeding from that mind, which wise man would admit it to be an obedient servant (to his confidence)?

5.6.6

athaivam akhila-loka-pāla-lalāmo 'pi vilakṣaṇair jaḍavad avadhūta-veṣa-bhāṣā-caritair avilakṣita-bhagavat-prabhāvo yogināṃ sāmparāya-vidhim anuśikṣayan sva-kalevaraṃ jihāsur ātmany ātmānam asaṃvyavahitam anarthāntara-bhāvenānvīkṣamāṇa uparatānuvṛttir upararāma //

6. Now Rishabhadeva though the ornament of all the protectors of the world by such eccentric acts and words, Avadhuta habits and appearance like the dull-witted, not giving any proof of his divine glory and teaching Yogins the way how to cast off the body and intending to throw off his own mortal cloak and realising the self

in himself as but one thing, without anything to induce the notion of difference and having ceased to seek after anything of the world, he was rid of attachment to body.

5.6.7

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tasya ha vā evaṃ mukta-liṅgasya bhagavata ṛṣabhasya yogamāyā-vāsanayā deha imāṃ jagatīm abhimānābhāsena saṅkramamāṇaḥ koṅka-veṅka-kuṭakān dakṣiṇa-karṇāṭakān deśān yadṛcchayopagataḥ kuṭakācalopavana āsya kṛtāśma-kavala unmāda iva mukta-mūrdhajo 'saṃvīta eva vicacāra //

7. The body of the glorious Rishabha, who was free from Linga, was, through seeming attachment and (1) by virtue of the lingering powers of Yoga in it, traversing this world; and by force of chance, passed through the countries of Konka, Venka, Kutaka, South Kanara and having come into the forest adjoining Kutakachala, with a stone filling his mouth, like one stricken with insanity, and leaving his hair to be blown by the wind, in complete nakedness, he wandered about.

5.6.8

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atha samīra-vega-vidhūta-veṇu-vikarṣaṇa-jātogra-dāvānalas tad vanam ālelihānaḥ saha tena dadāha //

8. Then a fearful forest fire that broke out among bamboos tossed by wild winds and rubbing against each other flamed forth and burnt up the forest along with it (Rishabha's body).

5.6.9

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yasya kilānucaritam upākarṇya koṅka-veṅka-kuṭakānāṃ rājārhan-nāmopaśikṣya kalāv adharma utkṛṣyamāṇe bhavitavyena vimohitaḥ sva-dharma-patham akuto-bhayam apahāya kupatha-pākhaṇḍam asamañjasaṃ nija-manīṣayā mandaḥ sampravartayiṣyate //

9. It is said that, on learning the course of Rishabha's life, the king, Arhat by name, of Konka, Venka, and Kutaka countries will study that practice and, when in the age of Kali unrighteousness grows stronger and stronger, that foolish king deluded by fate (by the store of people's sin accumulated in previous lives), will fearlessly abandon his own righteous path and will, according to his whim, spread the wicked and horrible ways of the Pashandas.

5.6.10

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yena ha vāva kalau manujāpasadā deva-māyā-mohitāḥ sva-vidhi-niyoga-śauca-cāritra-vihīnā deva-helanāny apavratāni nija-nijecchayā gṛhṇānā asnānānācamanāśauca-keśolluñcanādīni kalinādharma-bahulenopahata-dhiyo brahma-brāhmaṇa-yajña-puruṣa-loka-vidūṣakāḥ prāyeṇa bhaviṣyanti //

10. That King (thus behaving) in the Age of Kali, degraded men deluded by the power of God, destitute of the cleanliness and conduct enjoined upon them by their own laws, and according to their whim given to deriding (taking at their own will to the derision of)

the gods and observing wicked vows, as well as to the neglect of bathing, achamana, pollution, the cutting of hair and the like, with their understanding spoilt by Kali prolific of unrighteousness—they will always condemn the Vedas, Brahmans, sacrifices, sacrificial fire and the world in general.

5.6.11

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te ca hy arvāktanayā nija-loka-yātrayāndha-paramparayāśvastās tamasy andhe svayam eva prapatiṣyanti //

11. And they confident in the course of life of their own making or received by blind tradition and not supported by the Vedas will pave their own way to hell of palpable darkness.

5.6.12

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ayam avatāro rajasopapluta-kaivalyopaśikṣaṇārthaḥ //

12. (On the other hand) this Avatara is intended to teach the way to salvation to those who are under the influence of Rajoguna. They sing certain verses which describe this Avatara in accordance with that purpose.

5.6.13

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/0 tasyānuguṇān ślokān gāyanti----
aho bhuvaḥ sapta-samudravatyā dvīpeṣu varṣeṣv adhipuṇyam etat /
gāyanti yatratya-janā murāreḥ karmāṇi bhadrāṇy avatāravanti //

13. Happily, of the several continents in the Dwipas of the earth, surrounded by the seven oceans, this continent of Bharata is the most sacred one; for the people inhabiting it sing of the works of Murari which are associated with His glorious and auspicious Avataras.

12. (On the other hand) this Avatara is intended to teach the way to salvation to those who are under the influence of Rajoguna. They sing certain verses which describe this Avatara in accordance with that purpose.

5.6.14

aho nu vaṃśo yaśasāvadātaḥ praiyavrato yatra pumān purāṇaḥ /
kṛtāvatāraḥ puruṣaḥ sa ādyaś cacāra dharmaṃ yad akarma-hetum //

14. Highly blessed is the race of Priyavrata, purely bright with glory, in which the Ancient Person (Supreme Being) appeared as one of the line and became the foremost personage and practised righteousness leading to Moksha which cannot be achieved by means of Karma.

5.6.15

ko nv asya kāṣṭhām aparo 'nugacchen mano-rathenāpy abhavasya yogī /
yo yoga-māyāḥ spṛhayaty udastā hy asattayā yena kṛta-prayatnāḥ //

15. Is there any other Yogin who could even in his fancy proceed in the direction He walked in to show the way to salvation? For other Yogins thirst after those Yogic powers which press forward to wait upon Him, but are disregarded as being useless and unreal.

5.6.16

iti ha sma sakala-veda-loka-deva-brāhmaṇa-gavāṃ parama-guror bhagavata ṛṣabhākhyasya viśuddhācaritam īritaṃ puṃsāṃ samasta-duścaritābhiharaṇaṃ parama-mahā-maṅgalāyanam idam anuśraddhayopacitayānuśṛṇoty āśrāvayati vāvahito bhagavati tasmin vāsudeva ekāntato bhaktir anayor api samanuvartate //

16. Such was the pious conduct as well as the teaching of Rishabhadeva, the glorious Lord and the highest father of all the Vedas, the worlds, the gods, Brahmanas and cows, calculated to purify men of all their impious actions; it is the source of the highest and the most extensive auspiciousness. Whoever with attention and growing faith listens to it or reads it to others will develop in himself unswerving devotion to the glorious Lord Vasudeva.

5.6.17

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yasyām eva kavaya ātmānam avirataṃ vividha-vṛjina-saṃsāra-paritāpopatapyamānam anusavanaṃ snāpayantas tayaiva parayā nirvṛtyā hy apavargam ātyantikaṃ parama-puruṣārtham api svayam āsāditaṃ no evādriyante bhagavadīyatvenaiva parisamāpta-sarvārthāḥ //

17. Only into that devotion wise men keep immersed their self which is constantly afflicted by the unbearable fire of the manifold sin and worldly life, and by the same devotion proving to be the highest happiness they do not solicit the final goal, salvation, though it is the highest purpose and comes of itself; since they have achieved all purposes, having become part and parcel of the glorious Lord.

5.6.18

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rājan patir gurur alaṃ bhavatāṃ yadūnāṃ $ daivaṃ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ &
rājan patir gurur alaṃ bhavatāṃ yadūnāṃ $ daivaṃ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ &
astv evam aṅga bhagavān bhajatāṃ mukundo % muktiṃ dadāti karhicit sma na bhakti-yogam //

18. O King, to you as well as to Yadus, Mukunda, the Protector, preceptor, He is the deity, the well-wisher, the director of your household; sometimes your servant,—all this may be, my beloved one; He bestows even salvation upon those who worship Him; but He never endows you with devotion (to Him), which alone can absolutely withdraw the man from the world.

5.6.19

* //
nityānubhūta-nija-lābha-nivṛtta-tṛṣṇaḥ $ śreyasy atad-racanayā cira-supta-buddheḥ &
nityānubhūta-nija-lābha-nivṛtta-tṛṣṇaḥ $ śreyasy atad-racanayā cira-supta-buddheḥ &
lokasya yaḥ karuṇayābhayam ātma-lokam % ākhyān namo bhagavate ṛṣabhāya tasmai //

19. Salutation to the glorious Lord Rishabha who in His eternal realisation of Self is never touched by desires, who through mercy explained the fearless character of Self to the world whose understanding of the high purpose had been long lost in sleep brought on by the thoughts and desires of the body and its belongings.