> 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 Five: The Characteristics of Rsabhadeva,

> TEXT 1

> rsabha uvâca

> nâyam deho deha-bhâjâm nrloke

> kastân kâmân arhate vid-bhujâm ye

> tapo divyam putrakâ yena sattvam

> suddhyed yasmâd brahma-saukhyam tv anantam

> rsabhah uvâca--Lord Rsabhadeva said; na--not; ayam--this; dehah--body; deha-bhâjâm--of all living entities who have accepted material bodies; nr-loke--in this world; kastân--troublesome; kâmân--sense gratification; arhate--deserves; vit-bhujâm--of stool-eaters; ye--which; tapah--austerities and penances; divyam--divine; putrakâh--My dear sons; yena--by which; sattvam--the heart; suddhyet--becomes purified; yasmât--from which; brahma-saukhyam--spiritual happiness; tu--certainly; anantam--unending.

> TRANSLATION

> Lord Rsabhadeva 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.

> *******

> TEXT 2

> mahat-sevâm dvâram âhur vimuktes

> tamo-dvâram yositâm sangi-sangam

> mahântas te sama-cittâh prasântâ

> vimanyavah suhrdah sâdhavo ye

> mahat-sevâm--service to the spiritually advanced persons called mahâtmâs; dvâram--the way; âhuh--they say; vimukteh--of liberation; tamah-dvâram--the way to the dungeon of a dark, hellish condition of life; yositâm--of women; sangi--of associates; sangam--association; mahântah--highly advanced in spiritual understanding; te--they; sama-cittâh--persons who see everyone in a spiritual identity; prasântâh--very peaceful, situated in Brahman or Bhagavân; vimanyavah--without anger (one must distribute Krsna consciousness to persons who are hostile without becoming angry at them); suhrdah--well-wishers of everyone; sâdhavah--qualified devotees, without abominable behavior; ye--they who.

> TRANSLATION

> 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 mahatmas. 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 mahatmas 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 mahatmas.

> *******

> TEXT 3

> ye vâ mayîse krta-sauhrdârtha

> janesu dehambhara-vârtikesu

> grhes u jâyâtmaja-râtimatsu

> na prîti-yuktâ yâvad-arthâs ca loke

> ye--those who; vâ--or; mayi--unto Me; îse--the Supreme Personality of Godhead; krta-sauhrda-arthâh--very eager to develop love (in a relationship of dâsya, sakhya, vâtsalya or mâdhurya); janesu--to people; dehambhara-vârtikesu--who are interested only in maintaining the body, not in spiritual salvation; grhesu--to the home; jâyâ--wife; âtma ja--children; râti--wealth or friends; matsu--consisting of; na--not; prîti-yuktâh--very attached; yâvat-arthâh--who live by collecting only as much as required; ca--and; loke--in the material world.

> TRANSLATION

> Those who are interested in reviving Krsna consciousness and increasing their love of Godhead do not like to do anything that is not related to Krsna. 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.

> *******

> TEXT 4

> nûnam pramattah kurute vikarma

> yad indriya-prîtaya âprnoti

> na sâdhu manye yata âtmano 'yam

> asann api klesada âsa dehah

> nûnam--indeed; pramattah--mad; kurute--performs; vikarma--sinful activities forbidden in the scriptures; yat--when; indriya-prîtaye--for sense gratification; âprnoti--engages; na--not; sâdhu--befitting; manye--I think; yatah--by which; âtmanah--of the soul; ayam--this; asan--being temporary; api--although; klesa-dah--giving misery; âsa--became possible; dehah--the body.

> TRANSLATION

> 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.

> *******

> TEXT 5

> parâbhavas tâvad abodha jâto

> yâvan na jijnâsata âtma-tattvam

> yâvat kriyâs tâvad idam mano vai

> karmâtmakam yena sarîra-bandhah

> parâbhavah--defeat, misery; tâvat--so long; abodha jâtah--produced from ignorance; yâvat--as long as; na--not; jijnâsate--inquires about; âtma-tattvam--the truth of the self; yâvat--as long as; kriyâh--fruitive activities; tâvat--so long; idam--this; manah--mind; vai--indeed; karma-âtmakam--absorbed in material activities; yena--by which; sarîra-bandhah--bondage in this material body.

> TRANSLATION

> 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 karmatmaka, 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.

> *******

> TEXT 6

> evam manah karma-vasam prayunkte

> avidyayâtmany upadhîyamâne

> prîtir na yâvan mayi vâsudeve

> na mucyate deha-yogena tâvat

> evam--thus; manah--the mind; karma-vasam--subjugated by fruitive activities; prayunkte--acts; avidyayâ--by ignorance; âtmani--when the living entity; upadhîyamâne--is covered; prîtih--love; na--not; yâvat--as long as; mayi--unto Me; vâsudeve--Vâsudeva, Krsna; na--not; mucyate--is delivered; deha-yogena--from contact with the material body; tâvat--so long.

> TRANSLATION

> 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 to fruitive activity. Therefore, until one has love for Lord Vasudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again.

> *******

> TEXT 7

> yadâ na pasyaty ayathâ gunehâm

> svârthe pramattah sahasâ vipascit

> gata-smrtir vindati tatra tâpân

> âsâdya maithunyam agâram ajnah

> yadâ--when; na--not; pasyati--sees; ayathâ--unnecessary; gunaîhâm--endeavor to satisfy the senses; sva-arthe--in self-interest; pramattah--mad; sahasâ--very soon; vipascit--even one advanced in knowledge; gata-smrtih--being forgetful; vinda ti--gets; tatra--there; tâpân--material miseries; âsâdya--getting; maithunyam--based on sexual intercourse; agâram--a home; ajnah--being foolish.

> TRANSLATION

> 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.

> *******

> TEXT 8

> pumsah striyâ mithunî-bhâvam etam

> tayor mitho hrdaya-granthim âhuh

> ato grha-ksetra-sutâpta-vittair

> janasya moho 'yam aham mameti

> pumsah--of a male; striyâh--of a female; mithunî-bhâvam--attraction for sexual life; etam--this; tayoh--of both of them; mithah--between one another; hrdaya-granthim--the knot of the hearts; âhuh--they call; atah--thereafter; grha--by home; ksetra--field: suta--children; âpta--relatives; vittaih--and by wealth; janasya--of the living being; mohah--illusion; ayam--this; aham--I; mama--mine; iti--thus.

> TRANSLATION

> 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."

> *******

> TEXT 9

> yadâ mano-hrdaya-granthir asya

> karmânubaddho drdha âslatheta

> tadâ janah samparivartate 'smâd

> muktah param yâty atihâya hetum

> yadâ--when; manah--the mind; hrdaya-granthih--the knot in the heart; asya--of this person; karma-anubaddhah--bound by the results of his past deeds; drdhah--very strong; âslatheta--becomes slackened; tadâ--at that time; janah--the conditioned soul; samparivartate--turns away; asmât--from this attachment for sex life; muktah--liberated; param--to the transcendental world; yâti--goes; atihâya--giving up; hetum--the original cause.

> TRANSLATION

> 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.

> *******

> TEXT 10-13

> hamse gurau mayi bhaktyânuvrtyâ

> vitrsnayâ dvandva-titiksayâ ca

> sarvatra jantor vyasanâvagatyâ

> jijnâsayâ tapasehâ-nivrttyâ

> mat-karmabhir mat-kathaya ca nityam

> mad-deva-sangâd guna-kîrtanân me

> nirvaira-sâmyopasamena putrâ

> jihâsayâ deha-gehâtma-buddheh

> adhyâtma-yogena vivikta-sevayâ

> prânendriyâtmâbhijayena sadhryak

> sac-chraddhayâ brahmacaryena sasvad

> asampramâdena yamena vâcâm

> sarvatra mad-bhâva-vicaksanena

> jnânena vijnâna-virâjitena

> yogena dhrty-udyama-sattva-yukto

> lingam vyapohet kusalo 'ham-âkhyam

> hamse--who is a paramahamsa, or the most exalted. spiritually advanced person; gurau--to the spiritual master; mayi--unto Me, the Supreme Personality of Godhead; bhaktyâ--by devotional service; anuvrtyâ--by following; vitrsnayâ--by detachment from sense gratification; dvandva--of the dualities of the material world; titiksayâ--by tolerance; ca--also; sarvatra--everywhere; jantoh--of the living entity; vyasana--the miserable condition of life; avagatyâ--by realizing; jijnâsayâ--by inquiring about the truth; tapasâ--by practicing austerities and penances; îhâ-nivrttyâ--by giving up the endeavor for sense enjoyment;

> mat-karmabhih--by working for Me; mat-kathayâ--by hearing topics about Me; ca--also; nityam--always; mat-deva-sangât--by association with My devotees; guna-kîrtanât me--by chanting and glorifying My transcendental qualities; nirvaira--being without enmity; sâmya--seeing everyone equally by spiritual understanding; upasamena--by subduing anger, lamentation and so on; putrâh--O sons; jihâsayâ--by desiring to give up; deha--with the body; geha--with the home; âtma-buddheh--identification of the self;

> adhyâtma-yogena--by study of the revealed scriptures; vivikta-sevayâ--by living in a solitary place; prâna--the life air; indriya--the senses; âtma--the mind; abhijayena--by controlling; sadhryak--completely; sat-sraddhayâ--by developing faith in the scriptures; brahmacaryena--by observing celibacy; sasvat--always; asampramâdena--by not being bewildered; yamena--by restraint; vâcâm--of words;

> sarvatra--everywhere; mat-bhâva--thinking of Me; vicaksanena--by observing; jnânena--by development of knowledge; vijnâna--by practical application of knowledge; virâjitena--illumined; yogena--by practice of bhakti-yoga; dhrti--patience; udyama--enthusiasm; sattva--discretion; yuktah--endowed with; lingam--the cause of material bondage; vyapohet--one can give up; kusalah--in full auspiciousness; aham-âkhyam--false ego, false identification with the material world.

> TRANSLATION

> O My sons, you should accept a highly elevated paramahamsa, 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.

> *******

> TEXT 14

> karmâsayam hrdaya-granthi-bandham

> avidyayâsâditam apramattah

> anena yogena yathopadesam

> samyag vyapohyoparameta yogât

> karma-âsayam--the desire for fruitive activities; hrdaya-granthi--the knot in the heart; bandham--bondage; avidyaya--because of ignorance; âsâditam--brought about; apramattah--not being covered by ignorance or illusion, very careful; anena--by this; yogena--practice of yoga; yathâ-upadesam--as advised; samyak--completely; vyapohya--becoming free from; uparameta--one should desist; yogât--from the practice of yoga, the means of liberation.

> TRANSLATION

> 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.

> *******

> TEXT 15

> putrâms ca sisyâms ca nrpo gurur vâ

> mal-loka-kâmo mad-anugrahârthah

> ittham vimanyur anusisyâd ataj jnân

> na yojayet karmasu karma-mûdhân

> kam yojayan manujo 'rtham labheta

> nipâtayan nasta-drsam hi garte

> putrân--the sons; ca--and; sisyân--the disciples; ca--and; nrpah--the king; guruh--the spiritual master; vâ--or; mat-loka-kâmah--desiring to go to My abode; mat-anugraha-arthah--thinking that to achieve My mercy is the aim of life; ittham--in this manner; vimanyuh--free from anger; anusisyât--should instruct; a-tat jnân--bereft of spiritual knowledge; na--not; yojayet--should engage; karmasu--in fruitive activities; karma-mûdhân--simply engaged in pious or impious activities; kam--what; yojayan--engaging; manu jah--a man; artham--benefit; labheta--can achieve; nipâtayan--causing to fall; nasta-drsam--one who is already bereft of his transcendental sight; hi--indeed; garte--in the hole.

> TRANSLATION

> 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.

> *******

> TEXT 16

> lokah svayam sreyasi nasta-drstir

> yo 'rthân samîheta nikâma-kâmah

> anyonya-vairah sukha-lesa-hetor

> ananta-duhkham ca na veda mûdhah

> lokah--people; svayam--personally; sreyasi--of the path of auspiciousness; nasta-drstih--who have lost sight; yah--who; arthân--things meant for sense gratification; samîheta--desire; nikâma-kâmah--having too many lusty desires for sense enjoyment; anyonya-vairah--being envious of one another; sukha-lesa-hetoh--simply for temporary material happiness; ananta-duhkham--unlimited sufferings; ca--also; na--do not; veda--know; mûdhah--foolish.

> TRANSLATION

> 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.

> *******

> TEXT 17

> kas tam svayam tad-abhijno vipascid

> avidyâyâm antare vartamânam

> drstvâ punas tam saghrnah kubuddhim

> prayojayed utpathagam yathândham

> kah--who is that person; tam--him; svayam--personally; tat-abhijnah--knowing spiritual knowledge; vipascit--a learned scholar; avidyâyâm antare--in ignorance; vartamânam--existing; drstvâ--seeing; punah--again; tam--him; sa-ghrnah--very merciful; ku-buddhim--who is addicted to the path of samsâra; prayojayet--would engage; utpatha-gam--who is proceeding on the wrong path; yathâ--like; andham--a blind man.

> TRANSLATION

> If someone is ignorant and addicted to the path of samsara, 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.

> *******

> TEXT 18

> gurur na sa syât sva jano na sa syât

> pitâ na sa syâj jananî na sâ syât

> daivam na tat syân na patis ca sa syân

> na mocayed yah samupeta-mrtyum

> guruh--a spiritual master; na--not; sah--he; syât--should become; sva janah--a relative; na--not; sah--such a person; syat--should become; pitâ--a father; na--not; sah--he; syât--should become; jananî--a mother; na--not; sâ--she; syât--should become; daivam--the worshipable deity; na--not; tat--that; syât--should become; na--not; patih--a husband; ca--also; sah--he; syât--should become; na--not; mocayet--can deliver; yah--who; samupeta-mrtyum--one who is on the path of repeated birth and death.

> TRANSLATION

> "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.

> *******

> TEXT 19

> idam sarîram mama durvibhâvyam

> sattvam hi me hrdayam yatra dharmah

> prsthe krto me yad adharma ârâd

> ato hi mâm rsabham prâhur âryâh

> idam--this; sarîram--transcendental body, sac-cid-ânanda-vigraha; mama--My; durvibhâvyam--inconceivable; sattvam--with no tinge of the material modes of nature; hi--indeed; me--My; hrdayam--heart; yatra--wherein; dharmah--the real platform of religion, bhakti-yoga; prsthe--on the back; krtah--made; me--by Me; yat--because; adharmah--irreligion; ârât--far away; atah--therefore; hi--indeed; mâm--Me; rsabham--the best of the living beings; prâhuh--call; âryâh--those who are advanced in spiritual life, or the respectable superiors.

> TRANSLATION

> My transcendental body [sac-cid-ananda-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 Rsabhadeva, the Supreme Personality of Godhead, the best of all living entities.

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> TEXT 20

> tasmâd bhavanto hrdayena jâtâh

> sarve mahîyâmsam amum sanâbham

> aklista-buddhyâ bharatam bhajadhvam

> susrûsanam tad bharanam prajânâm

> tasmât--therefore (because I am the Supreme); bhavantah--you; hrdayena--from My heart; jâtâh--born; sarve--all; mahîyâmsam--the best; amum--that; sa-nâbham--brother; aklista-buddhyâ--with your intelligence, without material contamination; bharatam--Bharata; bhajadhvam--just try to serve; susrûsanam--service; tat--that; bharanam prajânâm--ruling over the citizens.

> TRANSLATION

> 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.

> *******

> TEXT 21-22

> bhûtesu vîrudbhya uduttamâ ye

> sarîsrpâs tesu sabodha-nisthâh

> tato manusyâh pramathâs tato 'pi

> gandharva-siddhâ vibudhânugâ ye

> devâsurebhyo maghavat-pradhânâ-

> daksâdayo brahma-sutâs tu tesâm

> bhavah parah so 'tha virinca-vîryah

> sa mat-paro 'ham dvija-deva-devah

> bhûtesu--among things generated (with and without symptoms of life); vîrudbhyah--than the plants; uduttamâh--far superior; ye--those who; sarîsrpâh--moving entities like worms and snakes; tesu--of them; sa-bodha-nisthâh--those who have developed intelligence; tatah--than them; manusyâh--the human beings; pramathâh--the ghostly spirits; tatah api--better than them; gandharva--the inhabitants of Gandharvaloka (appointed singers in the planets of the demigods); siddhâh--the inhabitants of Siddhaloka, who have all mystic powers; vibudha-anugâh--the Kinnaras; ye--those who;

> deva--the demigods; asurebhyah--than the asuras; maghavat-pradhânâh--headed by Indra; daksa-âdayah--beginning with Daksa; brahma-sutâh--the direct sons of Brahmâ; tu--then; tesâm--of them; bhavah--Lord Siva; parah--the best; sah--he (Lord Siva); atha--moreover; virinca-vîryah--producing from Lord Brahmâ; sah--he (Brahmâ); mat-parah--My devotee; aham--I; dvija-deva-devah--a worshiper of the brâhmanas, or the Lord of the brâhmanas.

> TRANSLATION

> 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 Brahma, sons like King Daksa, and supreme among Brahma's sons is Lord Siva. Since Lord Siva is the son of Lord Brahma, Brahma is considered superior, but Brahma is also subordinate to Me, the Supreme Personality of Godhead. Because I am inclined to the brahmanas, the brahmanas are best of all.

> *******

> TEXT 23

> na brâhmanais tulaye bhûtam anyat

> pasyâmi viprâh kim atah param tu

> yasmin nrbhih prahutam sraddhayâham

> asnâmi kâmam na tathâgni-hotre

> na--not; brâhmanaih--with the brâhmanas; tulaye--I count as equal; bhûtam--entity; anyat--other; pasyâmi--I can see; viprâh--O assembled brâhmanas; kim--anything; atah--to the brâhmanas; param--superior; tu--certainly; yasmin--through whom; nrbhih--by people; prahutam--food offered after ritualistic ceremonies are properly performed; sraddhayâ--with faith and love; aham--I; asnâmi--eat; kâmam--with full satisfaction; na--not; tathâ--in that way; agni-hotre--in the fire sacrifice.

> TRANSLATION

> O respectful brahmanas, as far as I am concerned, no one is equal or superior to the brahmanas 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 brahmana. 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.

> *******

> TEXT 24

> dhrtâ tanûr usatî me purânî

> yeneha sattvam paramam pavitram

> samo damah satyam anugrahas ca

> tapas titiksânubhavas ca yatra

> dhrtâ--maintained by transcendental education; tanûh--body; usatî--free from material contamination; me--My; purânî--eternal; yena--by whom; iha--in this material world; sattvam--the mode of goodness; paramam--supreme; pavitram--purified; samah--control of the mind; damah--control of the senses; satyam--truthfulness; anugrahah--mercy; ca--and; tapah--austerity; titiksâ--tolerance; anubhavah--realization of God and the living entity; ca--and; yatra--wherein.

> TRANSLATION

> The Vedas are My eternal transcendental sound incarnation. Therefore the Vedas are sabda-brahma. In this world, the brahmanas thoroughly study all the Vedas, and because they assimilate the Vedic conclusions, they are also to be considered the Vedas personified. The brahmanas are situated in the supreme transcendental mode of nature--sattva-guna. Because of this, they are fixed in mind control [sama], 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 [titiksa], and they realize the position of the living entity and the Supreme Lord [anubhava]. These are the eight qualifications of the brahmanas. Therefore among all living entities, no one is superior to the brahmanas.

> *******

> TEXT 25

> matto 'py anantât paratah parasmât

> svargâpavargâdhipater na kincit

> yesâm kim u syâd itarena tesâm

> akincanânâm mayi bhakti-bhâjâm

> mattah--from Me; api--even; anantât--unlimited in strength and opulence; paratah parasmât--higher than the highest; svarga-apavarga-adhipateh--able to bestow happiness obtainable by living in the heavenly kingdom. by liberation, or by enjoyment of material comfort and then liberation; na--not; kincit--anything; yesâm--of whom; kim--what need; u--oh; syât--can there be; itarena--with any other; tesâm--of them; akincanânâm--without needs or without possessions; mayi--unto Me; bhakti-bhâjâm--executing devotional service.

> TRANSLATION

> I am fully opulent, almighty and superior to Lord Brahma 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 brahmanas 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?

> *******

> TEXT 26

> sarvâni mad-dhisnyatayâ bhavadbhis

> carâni bhûtâni sutâ dhruvâni

> sambhâvitavyâni pade pade vo

> vivikta-drgbhis tad u hârhanam me

> sarvâni--all; mat-dhisnyatayâ--because of being My sitting place; bhavadbhih--by you; carâni--that move; bhûtâni--living entities; sutâh--My dear sons; dhruvâni--that do not move; sambhâvitavyâni--to be respected; pade pade--at every moment; vah--by you; vivikta-drgbhih--possessing clear vision and understanding (that the Supreme Personality of Godhead in His Paramâtmâ feature is situated everywhere); tat u--that indirectly; ha--certainly; arhanam--offering respect; me--unto Me.

> TRANSLATION

> 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.

> *******

> TEXT 27

> mano-vaco-drk-karane hitasya

> sâksât-krtam me paribarhanam hi

> vinâ pumân yena mahâ-vimohât

> krtânta-pâsân na vimoktum îset

> manah--mind; vacah--words; drk--sight; karana--of the senses; îhitasya--of all activities (for maintenance of body, society, friendship and so on); sâksât-krtam--directly offered; me--of Me; paribarhanam--worship; hi--because; vinâ--without; pumân--any person; yena--which; mahâ-vimohât--from the great illusion; krtânta-pâsat--exactly like the stringent rope of Yamarâja; na--not; vimoktum--to become free; îset--becomes able.

> TRANSLATION

> 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 Yamaraja's stringent rope.

> *******

> TEXT 28

> srî-suka uvâca

> evam anusâsyâtmajân svayam anusistân api lokânusâsanârtham

> mahânubhâvah parama-suhrd bhagavân rsabhâpadesa upasama-

> sîlânâm uparata-karmanâm mahâ-munînâm bhakti-jnâna-vairâgya-

> laksanam pâramahamsya-dharmam upasiksamânah sva-tanaya-sata-

> jyestham parama-bhâgavatam bhagavaj jana-parâyanam bharatam

> dharani-pâlanâyâbhisicya svayam bhavana evorvarita-sarîra-mâtra-

> parigraha unmatta iva gagana-paridhânah prakîrna-kesa âtmany

> âropitâhavanîyo brahmâvartât pravavrâja.

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; evam--in this way; anusâsya--after instructing; âtma jân--His sons; svayam--personally; anusistân--highly educated in culture; api--although; loka-anusâsana-artham--just to instruct the people; mahâ-anubhâvah--the great personality; parama-suhrt--everyone's sublime well-wisher; bhagavân--the Supreme Personality of Godhead; rsabha-apadesah--who is celebrated and known as Rsabhadeva;

> upasama-sîlâ nâm--of persons who have no desire for material enjoyment; uparata-karmanâm--who are no longer interested in fruitive activities; mahâ-munînâm--who are sannyâsîs; bhakti--devotional service; jnâna--perfect knowledge; vairâgya--detachment; laksanam--characterized by; pâramahamsya--of the best of human beings; dharmam--the duties; upasiksamânah--instructing;

> sva-tanaya--of His sons; sata--hundred; jyestham--the eldest; parama-bhâgavatam--a topmost devotee of the Lord; bhagavat-jana-parâyanam--a follower of the devotees of the Lord, brâhmanas and Vaisnavas; bharatam--Bharata Mahârâja; dharani-pâlanâya--with a view to ruling the world; abhisicya--placing on the throne;

> svayam--personally; bhavane--at home; eva--although; urvarita--remaining; sarîra-mâtra--the body only; parigrahah--accepting; unmattah--a madman; iva--exactly like; gagana-paridhânah--taking the sky as His dress; prakîrna-kesah--having scattered hair; âtmani--in Himself; âropita--keeping; âhavanîyah--the Vedic fire; brahmâvartat--from the place known as Brahmâvarta; pravavraja--began to travel all over the world.

> TRANSLATION

> Sukadeva Gosvami said: Thus the great well-wisher of everyone, the Supreme Lord Rsabhadeva, 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. Samnyasis, 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 Rsabhadeva instructed His one hundred sons, of whom the eldest, Bharata, was a very advanced devotee and a follower of Vaisnavas. In order to rule the whole world, the Lord enthroned His eldest son on the royal seat. Thereafter, although still at home, Lord Rsabhadeva lived like a madman, naked and with disheveled hair. Then the Lord took the sacrificial fire within Himself, and He left Brahmavarta to tour the whole world.

> *******

> TEXT 29

> jadândha-mûka-badhira-pisâconmâdakavad-avadhûta-veso

> 'bhibhâsyamâno 'pi janânâm grhîta-mauna-vratas tûsnîm babhûva.

> jada--idle; andha--blind; mûka--dumb; badhira--deaf; pisâca--ghost; unmâdaka--a madman; vat--like; avadhûta-vesah--appearing like an avadhûta (having no concern with the material world); abhibhâsyamânah--being thus addressed (as deaf, dumb and blind); api--although; janânâm--by the people; grhîta--took; mauna--of silence; vratah--the vow; tûsnîm babhûva--He remained silent.

> TRANSLATION

> After accepting the feature of avadhuta, a great saintly person without material cares, Lord Rsabhadeva 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.

> *******

> TEXT 30

> tatra tatra pura-grâmâkara-kheta-vâta-kharvata-sibira-vraja-ghosa-

> sârtha-giri-vanâsramâdisv anupatham avanicarâpasadaih

> paribhûyamâno maksikâbhir iva vana-gajas tarjana-tâdanâvamehana-

> sthîvana-grâva-sakrd-rajah-praksepa-pûti-vâta-duruktais tad

> aviganayann evâsat-samsthâna etasmin dehopalaksane sad-apadesa

> ubhayânubhava-svarûpena sva-mahimâvasthânenâsamâropitâham-

> mamâbhimânatvâd avikhandita-manâh prthivîm eka-carah

> paribabhrâma.

> tatra tatra--here and there; pura--cities; grâma--villages; âkara--mines; kheta--agricultural places; vâta--gardens; kharvata--villages in valleys; sibira--military encampments; vraja--cow pens; ghosa--residential places of cowherd men; sârtha--resting places for pilgrims; giri--hills; vana--forests; âsrama--in the residential places of hermits; âdisu--and so on; anupatham--as He passed through; avanicara-apasadaih--by undesirable elements, wicked persons; paribhûyamânah--being surrounded; maksikâbhih--by flies; iva--like; vana-gajah--an elephant coming from the forest; tarjana--by threats; tâdana--beating; avamehana--passing urine on the body; sthîvana--spitting on the body; grâva-sakrt--stones and stool; rajah--dust; praksepa--throwing; pûti-vâta--passing air over the body; duruktaih--and by bad words; tat--that; aviganayan--without caring about; eva--thus; asat-samsthâne--habitat not fit for a gentleman; etasmin--in this; deha-upalaksane--in the shape of the material body; sat-apadese--called real; ubhaya-anubhava-svarûpena--by understanding the proper situation of the body and the soul; sva-mahima--in His personal glory; avasthânena--by being situated; asamâropita-aham-mama-abhimânatvât--from not accepting the misconception of "I and mine"; avikhandita-manâh--undisturbed in mind; prthivîm--all over the world; eka-carah--alone; paribabhrâma--He wandered.

> TRANSLATION

> Rsabhadeva 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.

> *******

> TEXT 31

> ati-sukumâra-kara-caranorah-sthala-vipula-bâhv-amsa-gala-

> vadanâdy-avayava-vinyâsah prakrti-sundara-svabhâva-hâsa-sumukho

> nava-nalina-dalâyamâna-sisira-târârunâyata-nayana-rucirah sadrsa-

> subhaga-kapola-karna-kantha-nâso vigûdha-smita-vadana-

> mahotsavena pura-vanitânâm manasi kusuma-sarâsanam

> upadadhânah parâg-avalambamâna-kutila jatila-kapisa-kesa-bhûri-

> bhâro 'vadhûta-malina-nija-sarîrena graha-grhîta ivâdrsyata.

> ati-su-kumâra--very delicate; kara--hands; carana--feet; urah-sthala--chest; vipula--long; bâhu--arms; amsa--shoulders; gala--neck; vadana--face; âdi--and so on; avayava--limbs; vinyâsah--properly situated; prakrti--by nature; sundara--lovely; sva-bhâva--natural; hâsa--with smiling; su-mukhah--His beautiful mouth; nava-nalina-dalâyamâna--appearing like the petals of a new lotus flower; sisira--taking away all miseries; târa--the irises; aruna--reddish; âyata--spread wide; nayana--with eyes; rucirah--lovely; sadrsa--such; subhaga--beauty; kapola--forehead; karna--ears; kantha--neck; nâsah--His nose; vigûdha-smita--by deep smiling; vadana--by His face; mahâ-utsavena--appearing like a festival; pura-vanitânâm--of women within household life; manasi--in the heart; kusuma-sarâsanam--Cupid; upadadhânah--awakening; parâk--all around; avalambamâna--spread; kutila--curly; jatila--matted; kapisa--brown; kesa--of hair; bhûri-bhârah--possessing a great abundance; avadhûta--neglected; malina--dirty; nija-sarîrena--by His body; graha-grhîtah--haunted by a ghost; iva--as if; adrsyata--He appeared.

> TRANSLATION

> Lord Rsabhadeva'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.

> *******

> TEXT 32

> yarhi vâva sa bhagavân lokam imam yogasyâddhâ pratîpam

> ivâcaksânas tat-pratikriyâ-karma bîbhatsitam iti vratam âjagaram

> âsthitah sayâna evâsnâti pibati khâdaty avamehati hadati sma

> cestamâna uccarita âdigdhoddesah.

> yarhi vâva--when; sah--He; bhagavân--the Personality of Godhead; lokam--the people in general; imam--this; yogasya--to the performance of yoga; addhâ--directly; pratîpam--antagonistic; iva--like; âcaksânah--observed; tat--of that; pratikriyâ--for counteraction; karma--activity; bibhatsitam--abominable; iti--thus; vratam--the behavior; âjagaram--of a python (to stay in one place); âsthitah--accepting; sayânah--lying down; eva--indeed; asnâti--eats; pibati--drinks; khâdati--chews; avamehati--passes urine; hadati--passes stool; sma--thus; cestamânah--rolling; uccarite--i n the stool and urine; âdigdha-uddesah--His body thus smeared.

> TRANSLATION

> When Lord Rsabhadeva 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.

> *******

> TEXT 33

> tasya ha yah purîsi-asurabhi-saugandhya-vâyus tam desam

> dasa-yojanam samantât surabhim cakâra.

> tasya--His; ha--indeed; yah--which; purîsa--of the stool; surabhi--by the aroma; saugandhya--possessing a good fragrance; vâyuh--the air; tam--that; desam--country; dasa--up to ten; yojanam--yojanas (one yojana equals eight miles); samantât--all around; surabhim--aromatic; cakâra--made.

> TRANSLATION

> Because Lord Rsabhadeva 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.

> *******

> TEXT 34

> evam go-mrga-kâka-caryayâ vrajams tisthann âsînah sayânah kâka-

> mrga-go-caritah pibati khâdaty avamehati sma.

> evam--thus; go--of cows; mrga--deer; kâka--crows; caryayâ--by the activities; vrajan--moving; tisthan--standing; âsînah--sitting; sayânah--lying down; kâka-mrga-go-caritah--behaving exactly like the crows, deer and cows; pibati--drinks; khâdati--eats; avamehati--passes urine; sma--He did so.

> TRANSLATION

> In this way Lord Rsabhadeva 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.

> *******

> TEXT 35

> iti nânâ-yoga-caryâcarano bhagavân kaivalya-patir rsabho 'virata-

> parama-mahânandânubhava âtmani sarvesâm bhûtânâm âtma-bhûte

> bhagavati vâsudeva âtmano 'vyavadhânânanta-rodara-bhâvena siddha-

> samastârtha-paripûrno yogaisvaryâni vaihâyasa-mano-javântardhâna-

> parakâya-pravesa-dûra-grahanâdîni yadrcchayopagatâni nânjasâ nrpa

> hrdayenâbhyanandat.

> iti--thus; nânâ--various; yoga--of mystic yoga; caryâ--performances; âcaranah--practicing; bhagavân--the Supreme Personality of Godhead; kaivalya-patih--the master of kaivalya, oneness, or the giver of sâyujya-mukti; rsabhah--Lord Rsabha; avirata--incessantly; parama--supreme; mahâ--great; ânanda-anubhavah--feeling transcendental bliss; âtmani--in the Supreme Soul; sarvesâm--of all; bhûtânâm--living entities; âtma-bhûte--situated in the heart; bhagavati--unto the Supreme Personality of Godhead; vâsudeve--Krsna, the son of Vasudeva; âtmanah--of Himself; avyavadhâna--by the nondifference of constitution; ananta--unlimited; rodara--like crying, laughing and shivering; bhâvena--by the symptoms of love; siddha--completely perfect; samasta--all; artha--with desirable opulences; paripûrnah--full; yoga-aisvaryâni--the mystic powers; vaihâyasa--flying in the sky; manah java--traveling at the speed of mind; antardhâna--the ability to disappear; parakâya-pravesa--the ability to enter another's body; dûra-grahana--the ability to perceive things far, far away; âdîni--and others; yadrcchayâ--without difficulty, automatically; upagatâni--achieved; na--not; anjasâ--directly; nrpa--O King Parîksit; hrdayena--within the heart; abhyanandat--accepted.

> TRANSLATION

> O King Pariksit, just to show all the yogis the mystic process, Lord Rsabhadeva, the partial expansion of Lord Krsna, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Krsna, Vasudeva, the son of Vasudeva, is the original source of Lord Rsabhadeva. There is no difference in Their constitution, and consequently Lord Rsabhadeva 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.

> > Back to the running text