> > Srimad Bhagavatam - Canto 5
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 5

> > **************

> > Chapter Six: The Activities of Lord Rsabhadeva

> > *******

> > TEXT 1

> > râjovâca

> > na nûnam bhagava âtmârâmânâm yoga-samîrita-jnânâvabharjita-

> > karma-bîjânâm aisvaryâni punah klesadâni bhavitum arhanti yadrc-

> > chayopagatâni.

> > râjâ uvâca--King Parîksit inquired; na--not; nûnam--indeed; bhagavah--O most powerful Sukadeva Gosvâmî; âtmârâmânâm--of pure devotees simply engaged in devotional service; yoga-samîrita--achieved by practice of yoga; jnâna--by knowledge; avabharjita--burned; karma-bîjânâm--of those whose seeds of fruitive activities; aisvaryâni--the mystic powers; punah--again; klesadâni--sources of distress; bhavitum--to become; arhanti--are able; yadrcchayâ--automatically; upagatâni--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?

> > *******

> > TEXT 2

> > rsir uvâca

> > satyam uktam kintv iha vâ eke na manaso 'ddhâ visrambham

> > anavasthânasya satha-kirâta iva sangacchante.

> > rsih uvâca--Sukadeva Gosvâmî said; satyam--the correct thing; uktam--have said; kintu--but; iha--in this material world; vâ--either; eke--some; na--not; manasah--of the mind; addhâ--directly; visrambham--faithful; anavasthânasya--being unsteady; satha--very cunning; kirâtah--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.

> > *******

> > TEXT 3

> > tathâ coktam--

> > na kuryât karhicit sakhyam

> > manasi hy anavasthite

> > yad-visrambhâc cirâc cîrnam

> > caskanda tapa aisvaram

> > tathâ--so; ca--and; uktam--it is said; na--never; kuryât--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; visrambhât--from placing too much faith; cirât--for a long time; cîrnam--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.

> > *******

> > TEXT 4

> > nityam dadâti kâmasya

> > cchidram tam anu ye 'rayah

> > yoginah krta-maitrasya

> > patyur jâyeva pumscalî

> > nityam--always; dadâti--gives; kâmasya--of lust; chidram--facility; tam--that (lust); anu--following; ye--those; arayah--enemies; yoginah--of the yogîs or persons trying to advance in spiritual life; krta-maitrasya--having put faith in the mind; patyuh--of the husband; jâyâ iva--like the wife; pumscalî--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.

> > *******

> > TEXT 5

> > kâmo manyur mado lobhah

> > soka-moha-bhayâdayah

> > karma-bandhas ca yan-mûlah

> > svîkuryât ko nu tad budhah

> > kâmah--lust; manyuh--anger; madah--pride; lobhah--greed; soka--lamentation; moha--illusion; bhaya--fear; âdayah--all these together; karma-bandhah--bondage to fruitive activities; ca--and; yat-mûlah--the origin of which; svîkuryât--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?

> > *******

> > TEXT 6

> > athaivam akhila-loka-pâla-lalâmo 'pi vilaksanairjadavad avadhûta-

> > vesa-bhâsâ-caritair avilaksita-bhagavat-prabhâvo yoginâm sâmparâya-

> > vidhim anusiksayan sva-kalevaram jihâsur âtmany âtmânam

> > asamvyavahitam anarthântara-bhâvenânvîksamâna uparatânuvrttir

> > upararâma.

> > atha--thereafter; evam--in this way; akhila-loka-pâla-lalâmah--the head of all kings and monarchs of the universe; api--although; vilaksanaih--various; jada-vat--as if stupid; avadhûta-vesa-bhâsâ-caritaih--by the dress, language and characteristics of an avadhûta; avilaksita-bhagavat-prabhâvah--hiding the opulence of the Supreme Personality of Godhead (keeping Himself like an ordinary human being); yoginâm--of the yogîs; sâmparâya-vidhim--the method of giving up this material body; anusiksayan--teaching; sva-kalevaram--His own personal body, which is not at all material; jihâsuh--desiring to give up like an ordinary human being; âtmani--unto Vâsudeva, the original person; âtmânam--Himself, Lord Rsabhadeva, being an âvesa-avatâra of Lord Visnu; asamvyavahitam--without intervention by the illusory energy; anartha-antara-bhâvena--Himself in the status of Visnu; anvîksamânah--always seeing; uparata-anuvrttih--who was acting as if giving up His material body; upararâma--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.

> > *******

> > TEXT 7

> > tasya ha vâ evam mukta-lingasya bhagavata rsabhasya yogamâyâ-

> > vâsanayâ deha imâm jagatîm abhimânâbhâsena sankramamânah

> > konka-venka-kutakân daksina-karnâtakân desân yadrcchayopagatah

> > kutakâcalopavana âsya krtâsma-kavala unmâda iva mukta-mûrdhajo

> > 'samvîta eva vicacâra.

> > tasya--of Him (Lord Rsabhadeva); ha vâ--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

> > atha samîra-vega-vidhûta-venu-vikarsana jâtogra-dâvânalas tad

> > vanam âlelihânah saha tena dadâha.

> > atha--thereafter; samîra-vega--by the force of the wind; vidhûta--tossed about; venu--of bamboos; vikarsana--by the rubbing; jâta--produced; ugra--fierce; dâva-analah--a forest fire; tat--that; vanam--forest near Kutakâcala; âlelihânah--devouring all around; saha--with; tena--that body; dadâha--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.

> > *******

> > TEXT 9

> > yasya kilânucaritam upâkarnya konka-venka-kutakânâm râjârhan-

> > nâmopasiksya kalâv adharma utkrsyamâne bhavitavyena vimohitah

> > sva-dharma-patham akuto-bhayam apahâya kupatha-pâkhandam

> > asamanjasam nija-manîsayâ mandah sampravartayisyate.

> > yasya--of whom (Lord Rsabhadeva); kila anucaritam--pastimes as a paramahamsa, above all regulative varnâsrama principles; upâkarnya--hearing; konka-venka-kutakânâm--of Konka, Venka and Kutaka; râjâ--the King; arhat-nâma--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 utkrsyamâne--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; apahâya--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-pâkhandam--the wrong path of atheism: asamanjasam--improper or against the Vedic literature; nija-manîsayâ--by his own fertile brain; mandah--most foolish; samprava rtayisyate--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.

> > *******

> > TEXT 10

> > yena ha vâva kalau manujâpasadâ deva-mâyâ-mohitâh sva-vidhi-

> > niyoga-sa uca-câritra-vihînâ deva-helanâny apavratâni nija-nijecchayâ

> > grhnânâ asnânânâcamanâsauca-kesolluncanâdîni kalinâdharma-

> > bahulenopahata-dhiyo brahma-brâhmana-yajna-purusa-loka-

> > vidûsakâh prâyena bhavisyanti.

> > yena--by which pseudo religious system; ha vâva--certainly; kalau--in this age of Kali; manuja-apasadâh--the most condemned men; deva-mâyâ-mohitâh--bewildered by the external energy, or illusory energy, of the Supreme Personality of Godhead; sva-vidhi-niyoga-sauca-câritra-vihînâh--without character, cleanliness, and the rules and regulations given according to one's own duty in life; deva-helanâni--negligent of the Supreme Personality of Godhead; apavratâni--impious vows; nija-nija-icchayâ--by their own desires; grhnânâh--accepting; asnâna-anâcamana-asauca-kesa-ulluncana-âdîni--concocted religious principles such as no bathing, no washing of the mouth, being unclean and plucking out the hair; kalinâ--by the age of Kali; adharma-bahulena--with an abundance of irreligion; upahata-dhiyah--whose pure consciousness is destroyed; brahma-brâhmana-yajna-purusa-loka-vidûsakâh--blasphemous toward the Vedas, the strict brâhmanas, ritualistic ceremonies such as sacrifice, and toward the Supreme Personality of Godhead and the devotees; prâyena--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.

> > *******

> > TEXT 11

> > te ca hy arvâktanayâ nija-loka-yâtrayândha-paramparayâsvastâs

> > tamasy andhe svayam eva prapatisyanti.

> > te--those people not following the Vedic principles; ca--and; hi--certainly; arvâktanayâ--deviating from the eternal principles of Vedic religion; nija-loka-yâtrayâ--by a practice arrived at by their own mental concoction; andha-paramparayâ--by a disciplic succession of blind ignorant people; âsvastâh--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.

> > *******

> > TEXT 12

> > ayam avatâro rajasopapluta-kaivalyopasiksanârthah.

> > ayam avatârah--this incarnation (Lord Rsabhadeva); rajasâ--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.

> > *******

> > TEXT 13

> > tasyânugunân slokân gâyanti--

> > aho bhuvah sapta-samudravatyâ

> > dvîpesu varsesv adhipunyam etat

> > gâyanti yatratya janâ murâreh

> > karmâni bhadrâny avatâravanti

> > tasya--of Him (Lord Rsabhadeva); anugunân--conforming to the instructions for liberation; slokân--verses; gâyanti--chant; aho--oh; bhuvah--of this earthly planet; sapta-samudra-vatyâh--possessing seven seas; dvîpesu--among the islands; varsesu--among the lands; adhipunyam--more pious than any other island; etat--this (Bhârata-varsa); gâyanti--sing about; yatratya janâh--the people of this tract of land; murâreh--of Murâri, the Supreme Personality of Godhead; karmâni--the activities; bhadrâni--all-auspicious; avatâravanti--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.

> > *******

> > TEXT 14

> > aho nu vamso yasasâvadâtah

> > praiyavrato yatra pumân purânah

> > krtâvatârah purusah sa âdyas

> > cacâra dharmam yad akarma-hetum

> > aho--oh; nu--indeed; vamsah--the dynasty; yasasâ--with widespread fame; avadâtah--fully pure; praiyavratah--related to King Priyavrata; yatra--wherein; pumân--the Supreme Person; purânah--the original; krta-avatârah--descended as an incarnation; purusah--the Supreme Personality of Godhead; sah--He; âdyah--the original person; cacâra--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.

> > *******

> > TEXT 15

> > ko nv asya kâsthâm aparo 'nugacchen

> > mano-rathenâpy abhavasya yogî

> > yo yoga-mâyâh sprhayaty udastâ

> > hy asattayâ yena krta-prayatnâh

> > kah--who; nu--indeed; asya--of Lord Rsabhadeva; kâsthâm--the example; aparah--else; anugacchet--can follow; manah-rathena--by the mind; api--even; abhavasya--of the unborn; yogî--the mystic; yah--who; yoga-mâyâh--the mystic perfections of yoga; sprhayati--desires; udastâh--rejected by Rsabhadeva; hi--certainly; asattayâ--by the quality of being insubstantial; yena--by whom, Rsabhadeva; krta-prayatnâh--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?"

> > *******

> > TEXT 16

> > iti ha sma sakala-veda-loka-deva-brâhmana-gavâm parama-guror

> > bhagavata rsabhâkhyasya visuddhâcaritam îritam pumsâm samasta- duscaritâbhiharanam parama-mahâ-mangalâyanam idam

> > anusraddhayopacitayânusrnoty âsrâvayati vâvahito bhagavati tasmin

> > vâsudeva ekântato bhaktir anayor api samanuvartate.

> > iti--thus; ha sma--indeed; sakala--all; veda--of knowledge; loka--of people in general; deva--of the demigods; brâhmana--of the brâhmanas; gavâm--of the cows; parama--the supreme; guroh--master; bhagavatah--of the Supreme Personality of Godhead; rsabha-âkhyasya--whose name was Lord Rsabhadeva; visuddha--pure; âcaritam--activities; îritam--now explained; pumsâm--of every living entity; samasta--all; duscarita--sinful activities; abhiharanam--destroying; parama--foremost; mahâ--great; mangala--of auspiciousness; ayanam--the shelter; idam--this; anusraddhayâ--with faith; upacitayâ--increasing; anusrnoti--hears from the authority; âsrâvayati--speaks to others; vâ--or; avahitah--being attentive; bhagavati--the Supreme Personality of Godhead; tasmin--unto Him; vâsudeve--to Lord Vâsudeva, 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.

> > *******

> > TEXT 17

> > yasyâm eva kavaya âtmânam aviratam vividha-vrjina-samsâra-paritâpopatapyamânam anusavanam snâpayantas tayaiva parayâ

> > nirvrtyâ hy apavargam âtyantikam parama-purusârtham api svayam

> > âsâditam no evâdriyante bhagavadîyatvenaiva parisamâpta-sarvârthâh.

> > yasyâm eva--in which (Krsna consciousness or the nectar of devotional service); kavayah--the advancement of learned scholars or philosophers in spiritual life; âtmânam--the self; aviratam--constantly; vividha--various; vrjina--full of sins; samsâra--in material existence; paritâpa--from miserable conditions; upatapyamânam--suffering; anusavanam--without stopping; snâpayantah--bathing; tayâ--by that; eva--certainly; parayâ--great; nirvrtyâ--with happiness; hi--certainly; apavargam--liberation; âtyantikam--uninterrupted; parama-purusa-artham--the best of all human achievements; api--although; svayam--itself; âsâditam--obtained; no--not; eva--certainly; âdriyante--endeavor to achieve; bhagavadîyatvena eva--because of a relationship with the Supreme Personality of Godhead; parisamâpta-sarva-arthâh--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.

> > *******

> > TEXT 18

> > râjan patir gurur alam bhavatâm yadûnâm

> > daivam priyah kula-patih kva ca kinkaro vah

> > astv evam anga bhagavân bhajatâm mukundo

> > muktim dadâti karhicit sma na bhakti-yogam

> > râjan--O my dear King; patih--maintainer; guruh--spiritual master; alam--certainly; bhavatâm--of you; yadûnâm--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 Pândavas); astu--to be sure; evam--thus; anga--O King; bhagavân--the Supreme Personality of Godhead; bhajatâm--of those devotees engaged in service; mukundah--the Lord, the Supreme Personality of Godhead; muktim--liberation; dadâti--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.

> > *******

> > TEXT 19

> > nityânubhûta-nija-lâbha-nivrtta-trsnah

> > sreyasy atad-racanayâ cira-supta-buddheh

> > lokasya yah karunayâbhayam âtma-lokam

> > âkhyân namo bhagavate rsabhâya tasmai

> > nitya-anubhûta--due to being always conscious of His real identity; nija-lâbha-nivrtta-trsnah--who was complete in Himself and had no other desire to fulfill; sreyasi--in life's genuine welfare; a-tat-racanayâ--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); karunayâ--by His causeless mercy; abhayam--fearlessness; âtma-lokam--the real identity of the self; âkhyât--instructed; namah--respectful obeisances; bhagavate--unto the Supreme Personality of Godhead; rsabhâya--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.

> > Back to the running text