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2024-04-25, 2:10 PM |
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Chapter 6: Lord Rishabhadeva's Activities
(1) The king said: 'Oh Supreme One, by those self-satisfied
souls of whom the seed of fruitive action has been burned by the
spiritual knowledge that was acquired by the practice of yoga, mystical
powers are automatically achieved; how can they become a hindrance?'
(2) The sage said: 'You're quite right [in saying that yoga
leads to certain powers], but in this world one, just like a cunning
hunter, doesn't directly put faith in the mind that [just like game]
always runs off. (3) Therefore one says
that one should never make friends with the restless mind. Even the
greatest ones [like
Lord
S'iva
and
sage
Saubhari]
were
disturbed
by
it
after for a long
time having put faith in practicing austerities. (4) Just as a husband with an adulterous
wife must guard against competitors, also yoga adepts will have to wake
against putting faith in the mind that so easily is carried away by
lust
motives. (5) Which
man of wisdom would confide in the [undirected] mind that is the
breeding ground for the lust, anger, pride, greed, lamentation,
illusion and fear that together constitute the bondage to one's karma? (6)
Even though He [Rishabha] was
the head of all kings and rulers of this universe, He in terms of
this logic acted in the dress, with the language and the character of
an avadhûta [5.5: 29]
as
if He was dumb. He concealed His supreme lordship in order to be able
to teach the yogis by the
example of His own
personal vehicle of
time how to forsake in yoga. As
if He was a normal mortal being who tries to forsake his
physical body He, according to the supreme command of the Soul, not hindered
by
the
illusory
of
matter
always
kept to Himself the vision from within of the love
transcendental to all
vice and put an end to His material existence. (7) With Him the Supreme Lord Rishabhadeva who was free from any vital
self-interest, we thus saw the
apparent
physical presence, the motivated appearance of His body in this
illusory world. He all by Himself traveled the lands of South
India:
Konka, Venka and Kuthaka in the province of Karnâtha, and reached
a forest nearby Kuthakâcala. There He with a handful of stones in
His mouth, wandered around naked and with scattered
hair like He was a madman. (8)
In a fierce forest fire blazing all
around that was caused by the friction of bamboo stalks tossed about by
the force
of the wind, His body in that forest then burned to ashes.
(9) Hearing
about His pastimes of being free from all ritual and custom, the king
of Konka, Venka and Kuthaka who carried the name Arhat [the Jain, the
venerable one] took to an imitation of them. Bewildered by an increase
of
irreligious life that forbode the arrival of the Kali-yuga Age of
Quarrel,
he gave up the safe path of religion that would ward off all fear
and adopted a non-conformistic, wrong, heretical view by introducing
most foolishly a concoction of His own. (10) The lowest of mankind in this age of Kali who,
lacking in character, cleanliness and dutifulness with the rules and
regulations are bewildered by the illusory energy of God, will because of this [kind
of practice] in
neglect of the divine, self-willed and with wrong principles follow
strange rules as not bathing, not cleaning the mouth, being dirty and
plucking out the hair. With their consciousness spoiled by an
abundance of modern time adharma [or forsaking of duties] they
will fall into blaspheming the Vedas, the
brahmins, rituals such as sacrifices and the Supreme Personality
and the devotees. (11) They who
encouraged by blind predecessors with a deviating practice have built
their own little world [or cult] will themselves being blinded land in darkness [compare B.G.
16:
16, 16:
23]. (12) This avatâra
of
the Lord was there for the purpoe of
instructing the people who are overwhelmed by passion in the matter of
emancipation or how they should reach eternal happiness [or final
beatitude, kaivalya]. (13) About
Him the people
in line with these teachings sing the following verses: 'Oh, of all the
lands on the continents of this world with its seven
seas, this land [of
Bhârata-varsha, India] is the most meritorious, for their people
sing about
the all-auspicious activities of Murâri in His many incarnations [Krishna as the enemy of
the foolish one, Mura].' (14) 'Oh
what should one say about the
pure and renown dynasty of King Priyavrata wherein the Original Person,
the Supreme Personality
descended as an incarnation? He, the Unparalleled One performed the
religious duty that puts an end
to profit-minded labor [the
dharma that leads to akarma].' (15) 'Is there any other yogi of
perseverance and determination who, desiring the perfections that were
rejected by Rishabha for being insubstantial, can follow but even in
his mind the example of this unborn Godhead?
(16) I have thus expounded on the
pure activities of the Supreme Lord named Rishabha, who is the most
worshipable master of all Vedic knowledge for the common man, the
God-conscious ones, the brahmins and the cows. He who following in the
footsteps of the great [the paramparâ],
with a
growing faith and devotion attentively listens to, speaks to others
about or personally attends to this refuge of His great and supreme
auspiciousness that puts an end to all the sins of every living being,
will unto Him, the Supreme
Lord Vâsudeva, be favorably disposed with unflinching devotion
in both
the forms of listening and speaking. (17) But in that
devotion incessantly bathing themselves in order
to be freed from suffering the various troublesome conditions of
material existence, the ones of
wisdom [among them] do not endeavor
for that beatitude of retreat, that supreme and eternal purpose of all
human beings, because having entered a relationship with the Supreme
Personality all their material desires found their completion. (18) Dear
King [Parîkchit], He undoubtedly
was the maintainer and teacher, the worshipable deity, friend and
master of your Yadu line and sometimes He even acted as a servant. Thus
my best one He indeed was Mukunda, the Supreme Lord who grants
liberation [mukti], but to [confidentially] engage someone in
His devotional service [like Arjuna on the battlefield] He did [nor
does] not that easily. (19) All
glories
to
Him,
the
Supreme
Lord
Rishabhadeva,
He
who always directed at His true identity, complete within Himself and
without desires, was as graceful to expand for the true welfare of man
His activities in the material field and in that capacity, for the
materially identified human being whose
intelligence
slept
a
long
time,
was
of
instruction about the true self
free from fear.'
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