Śrīmad Bhāgavatam |Canto 5 Chapter 5
Lord Ṛṣabhadeva’s Teachings to His Sons
nāyaṁ deho deha-bhājāṁ nṛloke
kaṣṭān kāmān arhate viḍ-bhujāṁ ye
tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam
ṛṣabhaḥ uvāca — Lord Ṛṣabhadeva said; na — not; ayam — this; dehaḥ — body; deha-bhājām — of all living entities who have accepted material bodies; nṛ-loke — in this world; kaṣṭān — troublesome; kāmān — sense gratification; arhate — deserves; viṭ-bhujām — of stool-eaters; ye — which; tapaḥ — austerities and penances; divyam — divine; putrakāḥ — My dear sons; yena — by which; sattvam — the heart; śuddhyet — becomes purified; yasmāt — from which; brahma-saukhyam — spiritual happiness; tu — certainly; anantam — unending.
Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one’s heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.
mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
mahat-sevām — service to the spiritually advanced persons called mahātmās; dvāram — the way; āhuḥ — they say; vimukteḥ — of liberation; tamaḥ-dvāram — the way to the dungeon of a dark, hellish condition of life; yoṣitām — of women; saṅgi — of associates; saṅgam — association; mahāntaḥ — highly advanced in spiritual understanding; te — they; sama-cittāḥ — persons who see everyone in a spiritual identity; praśāntāḥ — very peaceful, situated in Brahman or Bhagavān; vimanyavaḥ — without anger (one must distribute Kṛṣṇa consciousness to persons who are hostile without becoming angry at them); suhṛdaḥ — well-wishers of everyone; sādhavaḥ — qualified devotees, without abominable behavior; ye — they who.
One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord’s existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās.
ye vā mayīśe kṛta-sauhṛdārthā
na prīti-yuktā yāvad-arthāś ca loke
ye — those who; vā — or; mayi — unto Me; īśe — the Supreme Personality of Godhead; kṛta-sauhṛda-arthāḥ — very eager to develop love (in a relationship of dāsya, sakhya, vātsalya or mādhurya); janeṣu — to people; dehambhara-vārtikeṣu — who are interested only in maintaining the body, not in spiritual salvation; gṛheṣu — to the home; jāyā — wife; ātma-ja — children; rāti — wealth or friends; matsu — consisting of; na — not; prīti-yuktāḥ — very attached; yāvat-arthāḥ — who live by collecting only as much as required; ca — and; loke — in the material world.
Those who are interested in reviving Kṛṣṇa consciousness and increasing their love of Godhead do not like to do anything that is not related to Kṛṣṇa. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together.
nūnaṁ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano ’yam
asann api kleśada āsa dehaḥ
nūnam — indeed; pramattaḥ — mad; kurute — performs; vikarma — sinful activities forbidden in the scriptures; yat — when; indriya-prītaye — for sense gratification; āpṛṇoti — engages; na — not; sādhu — befitting; manye — I think; yataḥ — by which; ātmanaḥ — of the soul; ayam — this; asan — being temporary; api — although; kleśa-daḥ — giving misery; āsa — became possible; dehaḥ — the body.
When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification by which he perpetually gets material bodies one after another.
parābhavas tāvad abodha-jāto
yāvan na jijñāsata ātma-tattvam
yāvat kriyās tāvad idaṁ mano vai
karmātmakaṁ yena śarīra-bandhaḥ
parābhavaḥ — defeat, misery; tāvat — so long; abodha-jātaḥ — produced from ignorance; yāvat — as long as; na — not; jijñāsate — inquires about; ātma-tattvam — the truth of the self; yāvat — as long as; kriyāḥ — fruitive activities; tāvat — so long; idam — this; manaḥ — mind; vai — indeed; karma-ātmakam — absorbed in material activities; yena — by which; śarīra-bandhaḥ — bondage in this material body.
As long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant actions. If a person is engaged in any kind of karma, his mind is called karmātmaka, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.
evaṁ manaḥ karma-vaśaṁ prayuṅkte
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat
evam — thus; manaḥ — the mind; karma-vaśam — subjugated by fruitive activities; prayuṅkte — acts; avidyayā — by ignorance; ātmani — when the living entity; upadhīyamāne — is covered; prītiḥ — love; na — not; yāvat — as long as; mayi — unto Me; vāsudeve — Vāsudeva, Kṛṣṇa; na — not; mucyate — is delivered; deha-yogena — from contact with the material body; tāvat — so long.
When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being, and his mind is subjugated by fruitive activity. Therefore, until one has love for Lord Vāsudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again.
yadā na paśyaty ayathā guṇehāṁ
svārthe pramattaḥ sahasā vipaścit
gata-smṛtir vindati tatra tāpān
āsādya maithunyam agāram ajñaḥ
yadā — when; na — not; paśyati — sees; ayathā — unnecessary; guṇa-īhām — endeavor to satisfy the senses; sva-arthe — in self-interest; pramattaḥ — mad; sahasā — very soon; vipaścit — even one advanced in knowledge; gata-smṛtiḥ — being forgetful; vindati — gets; tatra — there; tāpān — material miseries; āsādya — getting; maithunyam — based on sexual intercourse; agāram — a home; ajñaḥ — being foolish.
Even though one may be very learned and wise, he is mad if he does not understand that the endeavor for sense gratification is a useless waste of time. Being forgetful of his own interest, he tries to be happy in the material world, centering his interests around his home, which is based on sexual intercourse and which brings him all kinds of material miseries. In this way one is no better than a foolish animal.
puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
janasya moho ’yam ahaṁ mameti
puṁsaḥ — of a male; striyāḥ — of a female; mithunī-bhāvam — attraction for sexual life; etam — this; tayoḥ — of both of them; mithaḥ — between one another; hṛdaya-granthim — the knot of the hearts; āhuḥ — they call; ataḥ — thereafter; gṛha — by home; kṣetra — field; suta — children; āpta — relatives; vittaiḥ — and by wealth; janasya — of the living being; mohaḥ — illusion; ayam — this; aham — I; mama — mine; iti — thus.
The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life’s illusions and thinks in terms of “I and mine.”
yadā mano-hṛdaya-granthir asya
karmānubaddho dṛḍha āślatheta
tadā janaḥ samparivartate ’smād
muktaḥ paraṁ yāty atihāya hetum
yadā — when; manaḥ — the mind; hṛdaya-granthiḥ — the knot in the heart; asya — of this person; karma-anubaddhaḥ — bound by the results of his past deeds; dṛḍhaḥ — very strong; āślatheta — becomes slackened; tadā — at that time; janaḥ — the conditioned soul; samparivartate — turns away; asmāt — from this attachment for sex life; muktaḥ — liberated; param — to the transcendental world; yāti — goes; atihāya — giving up; hetum — the original cause.
When the strong knot in the heart of a person implicated in material life due to the results of past action is slackened, one turns away from his attachment to home, wife and children. In this way, one gives up the basic principle of illusion [I and mine] and becomes liberated. Thus one goes to the transcendental world.
haṁse gurau mayi bhaktyānuvṛtyā
vitṛṣṇayā dvandva-titikṣayā ca
sarvatra jantor vyasanāvagatyā
mat-karmabhir mat-kathayā ca nityaṁ
mad-deva-saṅgād guṇa-kīrtanān me
sac-chraddhayā brahmacaryeṇa śaśvad
asampramādena yamena vācām
liṅgaṁ vyapohet kuśalo ’ham-ākhyam
haṁse — who is a paramahaṁsa, or the most exalted, spiritually advanced person; gurau — to the spiritual master; mayi — unto Me, the Supreme Personality of Godhead; bhaktyā — by devotional service; anuvṛtyā — by following; vitṛṣṇayā — by detachment from sense gratification; dvandva — of the dualities of the material world; titikṣayā — by tolerance; ca — also; sarvatra — everywhere; jantoḥ — of the living entity; vyasana — the miserable condition of life; avagatyā — by realizing; jijñāsayā — by inquiring about the truth; tapasā — by practicing austerities and penances; īhā-nivṛttyā — by giving up the endeavor for sense enjoyment; mat-karmabhiḥ — by working for Me; mat-kathayā — by hearing topics about Me; ca — also; nityam — always; mat-deva-saṅgāt — by association with My devotees; guṇa-kīrtanāt me — by chanting and glorifying My transcendental qualities; nirvaira — being without enmity; sāmya — seeing everyone equally by spiritual understanding; upaśamena — by subduing anger, lamentation and so on; putrāḥ — O sons; jihāsayā — by desiring to give up; deha — with the body; geha — with the home; ātma-buddheḥ — identification of the self; adhyātma-yogena — by study of the revealed scriptures; vivikta-sevayā — by living in a solitary place; prāṇa — the life air; indriya — the senses; ātma — the mind; abhijayena — by controlling; sadhryak — completely; sat-śraddhayā — by developing faith in the scriptures; brahmacaryeṇa — by observing celibacy; śaśvat — always; asampramādena — by not being bewildered; yamena — by restraint; vācām — of words; sarvatra — everywhere; mat-bhāva — thinking of Me; vicakṣaṇena — by observing; jñānena — by development of knowledge; vijñāna — by practical application of knowledge; virājitena — illumined; yogena — by practice of bhakti-yoga; dhṛti — patience; udyama — enthusiasm; sattva — discretion; yuktaḥ — endowed with; liṅgam — the cause of material bondage; vyapohet — one can give up; kuśalaḥ — in full auspiciousness; aham-ākhyam — false ego, false identification with the material world.
O My sons, you should accept a highly elevated paramahaṁsa, a spiritually advanced spiritual master. In this way, you should place your faith and love in Me, the Supreme Personality of Godhead. You should detest sense gratification and tolerate the duality of pleasure and pain, which are like the seasonal changes of summer and winter. Try to realize the miserable condition of living entities, who are miserable even in the higher planetary systems. Philosophically inquire about the truth. Then undergo all kinds of austerities and penances for the sake of devotional service. Give up the endeavor for sense enjoyment and engage in the service of the Lord. Listen to discussions about the Supreme Personality of Godhead, and always associate with devotees. Chant about and glorify the Supreme Lord, and look upon everyone equally on the spiritual platform. Give up enmity and subdue anger and lamentation. Abandon identifying the self with the body and the home, and practice reading the revealed scriptures. Live in a secluded place and practice the process by which you can completely control your life air, mind and senses. Have full faith in the revealed scriptures, the Vedic literatures, and always observe celibacy. Perform your prescribed duties and avoid unnecessary talks. Always thinking of the Supreme Personality of Godhead, acquire knowledge from the right source. Thus practicing bhakti-yoga, you will patiently and enthusiastically be elevated in knowledge and will be able to give up the false ego.
anena yogena yathopadeśaṁ
samyag vyapohyoparameta yogāt
karma-āśayam — the desire for fruitive activities; hṛdaya-granthi — the knot in the heart; bandham — bondage; avidyayā — because of ignorance; āsāditam — brought about; apramattaḥ — not being covered by ignorance or illusion, very careful; anena — by this; yogena — practice of yoga; yathā-upadeśam — as advised; samyak — completely; vyapohya — becoming free from; uparameta — one should desist; yogāt — from the practice of yoga, the means of liberation.
As I have advised you, My dear sons, you should act accordingly. Be very careful. By these means you will be freed from the ignorance of the desire for fruitive activity, and the knot of bondage in the heart will be completely severed. For further advancement, you should also give up the means. That is, you should not become attached to the process of liberation itself.
putrāṁś ca śiṣyāṁś ca nṛpo gurur vā
itthaṁ vimanyur anuśiṣyād ataj-jñān
na yojayet karmasu karma-mūḍhān
kaṁ yojayan manujo ’rthaṁ labheta
nipātayan naṣṭa-dṛśaṁ hi garte
putrān — the sons; ca — and; śiṣyān — the disciples; ca — and; nṛpaḥ — the king; guruḥ — the spiritual master; vā — or; mat-loka-kāmaḥ — desiring to go to My abode; mat-anugraha-arthaḥ — thinking that to achieve My mercy is the aim of life; ittham — in this manner; vimanyuḥ — free from anger; anuśiṣyāt — should instruct; a-tat-jñān — bereft of spiritual knowledge; na — not; yojayet — should engage; karmasu — in fruitive activities; karma-mūḍhān — simply engaged in pious or impious activities; kam — what; yojayan — engaging; manu-jaḥ — a man; artham — benefit; labheta — can achieve; nipātayan — causing to fall; naṣṭa-dṛśam — one who is already bereft of his transcendental sight; hi — indeed; garte — in the hole.
If one is serious about going back home, back to Godhead, he must consider the mercy of the Supreme Personality of Godhead the summum bonum and chief aim of life. If he is a father instructing his sons, a spiritual master instructing his disciples, or a king instructing his citizens, he must instruct them as I have advised. Without being angry, he should continue giving instructions, even if his disciple, son or citizen is sometimes unable to follow his order. Ignorant people who engage in pious and impious activities should be engaged in devotional service by all means. They should always avoid fruitive activity. If one puts into the bondage of karmic activity his disciple, son or citizen who is bereft of transcendental vision, how will one profit? It is like leading a blind man to a dark well and causing him to fall in.
lokaḥ svayaṁ śreyasi naṣṭa-dṛṣṭir
yo ’rthān samīheta nikāma-kāmaḥ
ananta-duḥkhaṁ ca na veda mūḍhaḥ
lokaḥ — people; svayam — personally; śreyasi — of the path of auspiciousness; naṣṭa-dṛṣṭiḥ — who have lost sight; yaḥ — who; arthān — things meant for sense gratification; samīheta — desire; nikāma-kāmaḥ — having too many lusty desires for sense enjoyment; anyonya-vairaḥ — being envious of one another; sukha-leśa-hetoḥ — simply for temporary material happiness; ananta-duḥkham — unlimited sufferings; ca — also; na — do not; veda — know; mūḍhaḥ — foolish.
Due to ignorance, the materialistic person does not know anything about his real self-interest, the auspicious path in life. He is simply bound to material enjoyment by lusty desires, and all his plans are made for this purpose. For temporary sense gratification, such a person creates a society of envy, and due to this mentality, he plunges into the ocean of suffering. Such a foolish person does not even know about this.
kas taṁ svayaṁ tad-abhijño vipaścid
avidyāyām antare vartamānam
dṛṣṭvā punas taṁ saghṛṇaḥ kubuddhiṁ
prayojayed utpathagaṁ yathāndham
kaḥ — who is that person; tam — him; svayam — personally; tat-abhijñaḥ — knowing spiritual knowledge; vipaścit — a learned scholar; avidyāyām antare — in ignorance; vartamānam — existing; dṛṣṭvā — seeing; punaḥ — again; tam — him; sa-ghṛṇaḥ — very merciful; ku-buddhim — who is addicted to the path of saṁsāra; prayojayet — would engage; utpatha-gam — who is proceeding on the wrong path; yathā — like; andham — a blind man.
If someone is ignorant and addicted to the path of saṁsāra, how can one who is actually learned, merciful and advanced in spiritual knowledge engage him in fruitive activity and thus further entangle him in material existence? If a blind man is walking down the wrong path, how can a gentleman allow him to continue on his way to danger? How can he approve this method? No wise or kind man can allow this.
gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
guruḥ — a spiritual master; na — not; saḥ — he; syāt — should become; sva-janaḥ — a relative; na — not; saḥ — such a person; syāt — should become; pitā — a father; na — not; saḥ — he; syāt — should become; jananī — a mother; na — not; sā — she; syāt — should become; daivam — the worshipable deity; na — not; tat — that; syāt — should become; na — not; patiḥ — a husband; ca — also; saḥ — he; syāt — should become; na — not; mocayet — can deliver; yaḥ — who; samupeta-mṛtyum — one who is on the path of repeated birth and death.
One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.
idaṁ śarīraṁ mama durvibhāvyaṁ
sattvaṁ hi me hṛdayaṁ yatra dharmaḥ
pṛṣṭhe kṛto me yad adharma ārād
ato hi mām ṛṣabhaṁ prāhur āryāḥ
idam — this; śarīram — transcendental body, sac-cid-ānanda-vigraha; mama — My; durvibhāvyam — inconceivable; sattvam — with no tinge of the material modes of nature; hi — indeed; me — My; hṛdayam — heart; yatra — wherein; dharmaḥ — the real platform of religion, bhakti-yoga; pṛṣṭhe — on the back; kṛtaḥ — made; me — by Me; yat — because; adharmaḥ — irreligion; ārāt — far away; ataḥ — therefore; hi — indeed; mām — Me; ṛṣabham — the best of the living beings; prāhuḥ — call; āryāḥ — those who are advanced in spiritual life, or the respectable superiors.
My transcendental body [sac-cid-ānanda-vigraha] looks exactly like a human form, but it is not a material human body. It is inconceivable. I am not forced by nature to accept a particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and I always think of the welfare of My devotees. Therefore within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion [adharma] and nondevotional activities. They do not appeal to Me. Due to all these transcendental qualities, people generally pray to Me as Ṛṣabhadeva, the Supreme Personality of Godhead, the best of all living entities.
tasmād bhavanto hṛdayena jātāḥ
sarve mahīyāṁsam amuṁ sanābham
akliṣṭa-buddhyā bharataṁ bhajadhvaṁ
śuśrūṣaṇaṁ tad bharaṇaṁ prajānām
tasmāt — therefore (because I am the Supreme); bhavantaḥ — you; hṛdayena — from My heart; jātāḥ — born; sarve — all; mahīyāṁsam — the best; amum — that; sa-nābham — brother; akliṣṭa-buddhyā — with your intelligence, without material contamination; bharatam — Bharata; bhajadhvam — just try to serve; śuśrūṣaṇam — service; tat — that; bharaṇam prajānām — ruling over the citizens.
My dear boys, you are all born of My heart, which is the seat of all spiritual qualities. Therefore you should not be like materialistic and envious men. You should accept your eldest brother, Bharata, who is exalted in devotional service. If you engage yourselves in Bharata’s service, your service to him will include My service, and you will rule the citizens automatically.
bhūteṣu vīrudbhya uduttamā ye
sarīsṛpās teṣu sabodha-niṣṭhāḥ
tato manuṣyāḥ pramathās tato ’pi
gandharva-siddhā vibudhānugā ye
dakṣādayo brahma-sutās tu teṣām
bhavaḥ paraḥ so ’tha viriñca-vīryaḥ
sa mat-paro ’haṁ dvija-deva-devaḥ
bhūteṣu — among things generated (with and without symptoms of life); vīrudbhyaḥ — than the plants; uduttamāḥ — far superior; ye — those who; sarīsṛpāḥ — moving entities like worms and snakes; teṣu — of them; sa-bodha-niṣṭhāḥ — those who have developed intelligence; tataḥ — than them; manuṣyāḥ — the human beings; pramathāḥ — the ghostly spirits; tataḥ api — better than them; gandharva — the inhabitants of Gandharvaloka (appointed singers in the planets of the demigods); siddhāḥ — the inhabitants of Siddhaloka, who have all mystic powers; vibudha-anugāḥ — the Kinnaras; ye — those who; deva — the demigods; asurebhyaḥ — than the asuras; maghavat-pradhānāḥ — headed by Indra; dakṣa-ādayaḥ — beginning with Dakṣa; brahma-sutāḥ — the direct sons of Brahmā; tu — then; teṣām — of them; bhavaḥ — Lord Śiva; paraḥ — the best; saḥ — he (Lord Śiva); atha — moreover; viriñca-vīryaḥ — producing from Lord Brahmā; saḥ — he (Brahmā); mat-paraḥ — My devotee; aham — I; dvija-deva-devaḥ — a worshiper of the brāhmaṇas, or the Lord of the brāhmaṇas.
Of the two energies manifest [spirit and dull matter], beings possessing living force [vegetables, grass, trees and plants] are superior to dull matter [stone, earth, etc.]. Superior to nonmoving plants and vegetables are worms and snakes, which can move. Superior to worms and snakes are animals that have developed intelligence. Superior to animals are human beings, and superior to human beings are ghosts because they have no material bodies. Superior to ghosts are the Gandharvas, and superior to them are the Siddhas. Superior to the Siddhas are the Kinnaras, and superior to them are the asuras. Superior to the asuras are the demigods, and of the demigods, Indra, the King of heaven, is supreme. Superior to Indra are the direct sons of Lord Brahmā, sons like King Dakṣa, and supreme among Brahmā’s sons is Lord Śiva. Since Lord Śiva is the son of Lord Brahmā, Brahmā is considered superior, but Brahmā is also subordinate to Me, the Supreme Personality of Godhead. Because I am inclined to the brāhmaṇas, the brāhmaṇas are best of all.
na brāhmaṇais tulaye bhūtam anyat
paśyāmi viprāḥ kim ataḥ paraṁ tu
yasmin nṛbhiḥ prahutaṁ śraddhayāham
aśnāmi kāmaṁ na tathāgni-hotre
na — not; brāhmaṇaiḥ — with the brāhmaṇas; tulaye — I count as equal; bhūtam — entity; anyat — other; paśyāmi — I can see; viprāḥ — O assembled brāhmaṇas; kim — anything; ataḥ — to the brāhmaṇas; param — superior; tu — certainly; yasmin — through whom; nṛbhiḥ — by people; prahutam — food offered after ritualistic ceremonies are properly performed; śraddhayā — with faith and love; aham — I; aśnāmi — eat; kāmam — with full satisfaction; na — not; tathā — in that way; agni-hotre — in the fire sacrifice.
O respectful brāhmaṇas, as far as I am concerned, no one is equal or superior to the brāhmaṇas in this world. I do not find anyone comparable to them. When people know My motive, after performing rituals according to the Vedic principles they offer food to Me with faith and love through the mouth of a brāhmaṇa. When food is thus offered unto Me, I eat it with full satisfaction. Indeed, I derive more pleasure from food offered in that way than from the food offered in the sacrificial fire.
dhṛtā tanūr uśatī me purāṇī
yeneha sattvaṁ paramaṁ pavitram
śamo damaḥ satyam anugrahaś ca
tapas titikṣānubhavaś ca yatra
dhṛtā — maintained by transcendental education; tanūḥ — body; uśatī — free from material contamination; me — My; purāṇī — eternal; yena — by whom; iha — in this material world; sattvam — the mode of goodness; paramam — supreme; pavitram — purified; śamaḥ — control of the mind; damaḥ — control of the senses; satyam — truthfulness; anugrahaḥ — mercy; ca — and; tapaḥ — austerity; titikṣā — tolerance; anubhavaḥ — realization of God and the living entity; ca — and; yatra — wherein.
The Vedas are My eternal transcendental sound incarnation. Therefore the Vedas are śabda-brahma. In this world, the brāhmaṇas thoroughly study all the Vedas, and because they assimilate the Vedic conclusions, they are also to be considered the Vedas personified. The brāhmaṇas are situated in the supreme transcendental mode of nature — sattva-guṇa. Because of this, they are fixed in mind control [śama], sense control [dama], and truthfulness [satya]. They describe the Vedas in their original sense, and out of mercy [anugraha] they preach the purpose of the Vedas to all conditioned souls. They practice penance [tapasya] and tolerance [titikṣā], and they realize the position of the living entity and the Supreme Lord [anubhava]. These are the eight qualifications of the brāhmaṇas. Therefore among all living entities, no one is superior to the brāhmaṇas.
matto ’py anantāt parataḥ parasmāt
svargāpavargādhipater na kiñcit
yeṣāṁ kim u syād itareṇa teṣām
akiñcanānāṁ mayi bhakti-bhājām
mattaḥ — from Me; api — even; anantāt — unlimited in strength and opulence; parataḥ parasmāt — higher than the highest; svarga-apavarga-adhipateḥ — able to bestow happiness obtainable by living in the heavenly kingdom, by liberation, or by enjoyment of material comfort and then liberation; na — not; kiñcit — anything; yeṣām — of whom; kim — what need; u — oh; syāt — can there be; itareṇa — with any other; teṣām — of them; akiñcanānām — without needs or without possessions; mayi — unto Me; bhakti-bhājām — executing devotional service.
I am fully opulent, almighty and superior to Lord Brahmā and Indra, the King of the heavenly planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by liberation. Nonetheless, the brāhmaṇas do not seek material comforts from Me. They are very pure and do not want to possess anything. They simply engage in My devotional service. What is the need of their asking for material benefits from anyone else?
sarvāṇi mad-dhiṣṇyatayā bhavadbhiś
carāṇi bhūtāni sutā dhruvāṇi
sambhāvitavyāni pade pade vo
vivikta-dṛgbhis tad u hārhaṇaṁ me
sarvāṇi — all; mat-dhiṣṇyatayā — because of being My sitting place; bhavadbhiḥ — by you; carāṇi — that move; bhūtāni — living entities; sutāḥ — My dear sons; dhruvāṇi — that do not move; sambhāvitavyāni — to be respected; pade pade — at every moment; vaḥ — by you; vivikta-dṛgbhiḥ — possessing clear vision and understanding (that the Supreme Personality of Godhead in His Paramātmā feature is situated everywhere); tat u — that indirectly; ha — certainly; arhaṇam — offering respect; me — unto Me.
My dear sons, you should not envy any living entity — be he moving or nonmoving. Knowing that I am situated in them, you should offer respect to all of them at every moment. In this way, you offer respect to Me.
sākṣāt-kṛtaṁ me paribarhaṇaṁ hi
vinā pumān yena mahā-vimohāt
kṛtānta-pāśān na vimoktum īśet
manaḥ — mind; vacaḥ — words; dṛk — sight; karaṇa — of the senses; īhitasya — of all activities (for maintenance of body, society, friendship and so on); sākṣāt-kṛtam — directly offered; me — of Me; paribarhaṇam — worship; hi — because; vinā — without; pumān — any person; yena — which; mahā-vimohāt — from the great illusion; kṛtānta-pāśāt — exactly like the stringent rope of Yamarāja; na — not; vimoktum — to become free; īśet — becomes able.
The true activity of the sense organs — mind, sight, words and all the knowledge-gathering and working senses — is to engage fully in My service. Unless his senses are thus engaged, a living entity cannot think of getting out of the great entanglement of material existence, which is exactly like Yamarāja’s stringent rope.
evam anuśāsyātmajān svayam anuśiṣṭān api lokānuśāsanārthaṁ mahānubhāvaḥ parama-suhṛd bhagavān ṛṣabhāpadeśa upaśama-śīlānām uparata-karmaṇāṁ mahā-munīnāṁ bhakti-jñāna-vairāgya-lakṣaṇaṁ pāramahaṁsya-dharmam upaśikṣamāṇaḥ sva-tanaya-śata-jyeṣṭhaṁ parama-bhāgavataṁ bhagavaj-jana-parāyaṇaṁ bharataṁ dharaṇi-pālanāyābhiṣicya svayaṁ bhavana evorvarita-śarīra-mātra-parigraha unmatta iva gagana-paridhānaḥ prakīrṇa-keśa ātmany āropitāhavanīyo brahmāvartāt pravavrāja.
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — in this way; anuśāsya — after instructing; ātma-jān — His sons; svayam — personally; anuśiṣṭān — highly educated in culture; api — although; loka-anuśāsana-artham — just to instruct the people; mahā-anubhāvaḥ — the great personality; parama-suhṛt — everyone’s sublime well-wisher; bhagavān — the Supreme Personality of Godhead; ṛṣabha-apadeśaḥ — who is celebrated and known as Ṛṣabhadeva; upaśama-śīlānām — of persons who have no desire for material enjoyment; uparata-karmaṇām — who are no longer interested in fruitive activities; mahā-munīnām — who are sannyāsīs; bhakti — devotional service; jñāna — perfect knowledge; vairāgya — detachment; lakṣaṇam — characterized by; pāramahaṁsya — of the best of human beings; dharmam — the duties; upaśikṣamāṇaḥ — instructing; sva-tanaya — of His sons; śata — hundred; jyeṣṭham — the eldest; parama-bhāgavatam — a topmost devotee of the Lord; bhagavat-jana-parāyaṇam — a follower of the devotees of the Lord, brāhmaṇas and Vaiṣṇavas; bharatam — Bharata Mahārāja; dharaṇi-pālanāya — with a view to ruling the world; abhiṣicya — placing on the throne; svayam — personally; bhavane — at home; eva — although; urvarita — remaining; śarīra-mātra — the body only; parigrahaḥ — accepting; unmattaḥ — a madman; iva — exactly like; gagana-paridhānaḥ — taking the sky as His dress; prakīrṇa-keśaḥ — having scattered hair; ātmani — in Himself; āropita — keeping; āhavanīyaḥ — the Vedic fire; brahmāvartāt — from the place known as Brahmāvarta; pravavrāja — began to travel all over the world.
Śukadeva Gosvāmī said: Thus the great well-wisher of everyone, the Supreme Lord Ṛṣabhadeva, instructed His own sons. Although they were perfectly educated and cultured, He instructed them just to set an example of how a father should instruct his sons before retiring from family life. Sannyāsīs, who are no longer bound by fruitive activity and who have taken to devotional service after all their material desires have been vanquished, also learn by these instructions. Lord Ṛṣabhadeva instructed His one hundred sons, of whom the eldest, Bharata, was a very advanced devotee and a follower of Vaiṣṇavas. In order to rule the whole world, the Lord enthroned His eldest son on the royal seat. Thereafter, although still at home, Lord Ṛṣabhadeva lived like a madman, naked and with disheveled hair. Then the Lord took the sacrificial fire within Himself, and He left Brahmāvarta to tour the whole world.
jaḍāndha-mūka-badhira-piśāconmādakavad-avadhūta-veṣo ’bhibhāṣyamāṇo ’pi janānāṁ gṛhīta-mauna-vratas tūṣṇīṁ babhūva.
jaḍa — idle; andha — blind; mūka — dumb; badhira — deaf; piśāca — ghost; unmādaka — a madman; vat — like; avadhūta-veṣaḥ — appearing like an avadhūta (having no concern with the material world); abhibhāṣyamāṇaḥ — being thus addressed (as deaf, dumb and blind); api — although; janānām — by the people; gṛhīta — took; mauna — of silence; vrataḥ — the vow; tūṣṇīm babhūva — He remained silent.
After accepting the feature of avadhūta, a great saintly person without material cares, Lord Ṛṣabhadeva passed through human society like a blind, deaf and dumb man, an idle stone, a ghost or a madman. Although people called Him such names, He remained silent and did not speak to anyone.
tatra tatra pura-grāmākara-kheṭa-vāṭa-kharvaṭa-śibira-vraja-ghoṣa-sārtha-giri-vanāśramādiṣv anupatham avanicarāpasadaiḥ paribhūyamāno makṣikābhir iva vana-gajas tarjana-tāḍanāvamehana-ṣṭhīvana-grāva-śakṛd-rajaḥ-prakṣepa-pūti-vāta-duruktais tad avigaṇayann evāsat-saṁsthāna etasmin dehopalakṣaṇe sad-apadeśa ubhayānubhava-svarūpeṇa sva-mahimāvasthānenāsamāropitāhaṁ-mamābhimānatvād avikhaṇḍita-manāḥ pṛthivīm eka-caraḥ paribabhrāma.
tatra tatra — here and there; pura — cities; grāma — villages; ākara — mines; kheṭa — agricultural places; vāṭa — gardens; kharvaṭa — villages in valleys; śibira — military encampments; vraja — cow pens; ghoṣa — residential places of cowherd men; sārtha — resting places for pilgrims; giri — hills; vana — forests; āśrama — in the residential places of hermits; ādiṣu — and so on; anupatham — as He passed through; avanicara-apasadaiḥ — by undesirable elements, wicked persons; paribhūyamānaḥ — being surrounded; makṣikābhiḥ — by flies; iva — like; vana-gajaḥ — an elephant coming from the forest; tarjana — by threats; tāḍana — beating; avamehana — passing urine on the body; ṣṭhīvana — spitting on the body; grāva-śakṛt — stones and stool; rajaḥ — dust; prakṣepa — throwing; pūti-vāta — passing air over the body; duruktaiḥ — and by bad words; tat — that; avigaṇayan — without caring about; eva — thus; asat-saṁsthāne — habitat not fit for a gentleman; etasmin — in this; deha-upalakṣaṇe — in the shape of the material body; sat-apadeśe — called real; ubhaya-anubhava-svarūpeṇa — by understanding the proper situation of the body and the soul; sva-mahima — in His personal glory; avasthānena — by being situated; asamāropita-aham-mama-abhimānatvāt — from not accepting the misconception of “I and mine”; avikhaṇḍita-manāḥ — undisturbed in mind; pṛthivīm — all over the world; eka-caraḥ — alone; paribabhrāma — He wandered.
Ṛṣabhadeva began to tour through cities, villages, mines, countrysides, valleys, gardens, military camps, cow pens, the homes of cowherd men, transient hotels, hills, forests and hermitages. Wherever He traveled, all bad elements surrounded Him, just as flies surround the body of an elephant coming from a forest. He was always being threatened, beaten, urinated upon and spat upon. Sometimes people threw stones, stool and dust at Him, and sometimes people passed foul air before Him. Thus people called Him many bad names and gave Him a great deal of trouble, but He did not care about this, for He understood that the body is simply meant for such an end. He was situated on the spiritual platform, and, being in His spiritual glory, He did not care for all these material insults. In other words, He completely understood that matter and spirit are separate, and He had no bodily conception. Thus, without being angry at anyone, He walked through the whole world alone.
ati-sukumāra-kara-caraṇoraḥ-sthala-vipula-bāhv-aṁsa-gala-vadanādy-avayava-vinyāsaḥ prakṛti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruṇāyata-nayana-ruciraḥ sadṛśa-subhaga-kapola-karṇa-kaṇṭha-nāso vigūḍha-smita-vadana-mahotsavena pura-vanitānāṁ manasi kusuma-śarāsanam upadadhānaḥ parāg-avalambamāna-kuṭila-jaṭila-kapiśa-keśa-bhūri-bhāro ’vadhūta-malina-nija-śarīreṇa graha-gṛhīta ivādṛśyata.
ati-su-kumāra — very delicate; kara — hands; caraṇa — feet; uraḥ-sthala — chest; vipula — long; bāhu — arms; aṁsa — shoulders; gala — neck; vadana — face; ādi — and so on; avayava — limbs; vinyāsaḥ — properly situated; prakṛti — by nature; sundara — lovely; sva-bhāva — natural; hāsa — with smiling; su-mukhaḥ — His beautiful mouth; nava-nalina-dalāyamāna — appearing like the petals of a new lotus flower; śiśira — taking away all miseries; tāra — the irises; aruṇa — reddish; āyata — spread wide; nayana — with eyes; ruciraḥ — lovely; sadṛśa — such; subhaga — beauty; kapola — forehead; karṇa — ears; kaṇṭha — neck; nāsaḥ — His nose; vigūḍha-smita — by deep smiling; vadana — by His face; mahā-utsavena — appearing like a festival; pura-vanitānām — of women within household life; manasi — in the heart; kusuma-śarāsanam — Cupid; upadadhānaḥ — awakening; parāk — all around; avalambamāna — spread; kuṭila — curly; jaṭila — matted; kapiśa — brown; keśa — of hair; bhūri-bhāraḥ — possessing a great abundance; avadhūta — neglected; malina — dirty; nija-śarīreṇa — by His body; graha-gṛhītaḥ — haunted by a ghost; iva — as if; adṛśyata — He appeared.
Lord Ṛṣabhadeva’s hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His reddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost.
yarhi vāva sa bhagavān lokam imaṁ yogasyāddhā pratīpam ivācakṣāṇas tat-pratikriyā-karma bībhatsitam iti vratam ājagaram-āsthitaḥ śayāna evāśnāti pibati khādaty avamehati hadati sma ceṣṭamāna uccarita ādigdhoddeśaḥ.
yarhi vāva — when; saḥ — He; bhagavān — the Personality of Godhead; lokam — the people in general; imam — this; yogasya — to the performance of yoga; addhā — directly; pratīpam — antagonistic; iva — like; ācakṣāṇaḥ — observed; tat — of that; pratikriyā — for counteraction; karma — activity; bībhatsitam — abominable; iti — thus; vratam — the behavior; ājagaram — of a python (to stay in one place); āsthitaḥ — accepting; śayānaḥ — lying down; eva — indeed; aśnāti — eats; pibati — drinks; khādati — chews; avamehati — passes urine; hadati — passes stool; sma — thus; ceṣṭamānaḥ — rolling; uccarite — in the stool and urine; ādigdha-uddeśaḥ — His body thus smeared.
When Lord Ṛṣabhadeva saw that the general populace was very antagonistic to His execution of mystic yoga, He accepted the behavior of a python in order to counteract their opposition. Thus He stayed in one place and lay down. While lying down, He ate and drank, and He passed stool and urine and rolled in it. Indeed, He smeared His whole body with His own stool and urine so that opposing elements might not come and disturb Him.
tasya ha yaḥ purīṣa-surabhi-saugandhya-vāyus taṁ deśaṁ daśa-yojanaṁ samantāt surabhiṁ cakāra.
tasya — His; ha — indeed; yaḥ — which; purīṣa — of the stool; surabhi — by the aroma; saugandhya — possessing a good fragrance; vāyuḥ — the air; tam — that; deśam — country; daśa — up to ten; yojanam — yojanas (one yojana equals eight miles); samantāt — all around; surabhim — aromatic; cakāra — made.
Because Lord Ṛṣabhadeva remained in that condition, the public did not disturb Him, but no bad aroma emanated from His stool and urine. Quite the contrary, His stool and urine were so aromatic that they filled eighty miles of the countryside with a pleasant fragrance.
evaṁ go-mṛga-kāka-caryayā vrajaṁs tiṣṭhann āsīnaḥ śayānaḥ kāka-mṛga-go-caritaḥ pibati khādaty avamehati sma.
evam — thus; go — of cows; mṛga — deer; kāka — crows; caryayā — by the activities; vrajan — moving; tiṣṭhan — standing; āsīnaḥ — sitting; śayānaḥ — lying down; kāka-mṛga-go-caritaḥ — behaving exactly like the crows, deer and cows; pibati — drinks; khādati — eats; avamehati — passes urine; sma — He did so.
In this way Lord Ṛṣabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way, He ate, drank, passed stool and urine and cheated the people in this way.
iti nānā-yoga-caryācaraṇo bhagavān kaivalya-patir ṛṣabho ’virata-parama-mahānandānubhava ātmani sarveṣāṁ bhūtānām ātma-bhūte bhagavati vāsudeva ātmano ’vyavadhānānanta-rodara-bhāvena siddha-samastārtha-paripūrṇo yogaiśvaryāṇi vaihāyasa-mano-javāntardhāna-parakāya-praveśa-dūra-grahaṇādīni yadṛcchayopagatāni nāñjasā nṛpa hṛdayenābhyanandat.
iti — thus; nānā — various; yoga — of mystic yoga; caryā — performances; ācaraṇaḥ — practicing; bhagavān — the Supreme Personality of Godhead; kaivalya-patiḥ — the master of kaivalya, oneness, or the giver of sāyujya-mukti; ṛṣabhaḥ — Lord Ṛṣabha; avirata — incessantly; parama — supreme; mahā — great; ānanda-anubhavaḥ — feeling transcendental bliss; ātmani — in the Supreme Soul; sarveṣām — of all; bhūtānām — living entities; ātma-bhūte — situated in the heart; bhagavati — unto the Supreme Personality of Godhead; vāsudeve — Kṛṣṇa, the son of Vasudeva; ātmanaḥ — of Himself; avyavadhāna — by the nondifference of constitution; ananta — unlimited; rodara — like crying, laughing and shivering; bhāvena — by the symptoms of love; siddha — completely perfect; samasta — all; artha — with desirable opulences; paripūrṇaḥ — full; yoga-aiśvaryāṇi — the mystic powers; vaihāyasa — flying in the sky; manaḥ-java — traveling at the speed of mind; antardhāna — the ability to disappear; parakāya-praveśa — the ability to enter another’s body; dūra-grahaṇa — the ability to perceive things far, far away; ādīni — and others; yadṛcchayā — without difficulty, automatically; upagatāni — achieved; na — not; añjasā — directly; nṛpa — O King Parīkṣit; hṛdayena — within the heart; abhyanandat — accepted.
O King Parīkṣit, just to show all the yogīs the mystic process, Lord Ṛṣabhadeva, the plenary expansion of Lord Kṛṣṇa, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vāsudeva, the son of Vasudeva, is the original source of Lord Ṛṣabhadeva. There is no difference in Their constitution, and consequently Lord Ṛṣabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others, and to see things far, far away. Although He could do all this, He did not exercise these powers.