The Bhagavata Purana 2 Page 4

  Chapter 5(5)

  ‘Rishabha said, “O sons! Among those who bear bodies in this world, a person with a human body does not deserve to suffer hardships that result from desire, unlike those who survive on excrement. 70 He should serve the divine truth through austerities and by purifying himself, obtain infinite association with the brahman. It is said that serving the great is the gate to liberation. Associating with those who are attached to women is the gate to darkness. The great are impartial in their intelligence and tranquil. They are without anger, fraternal and virtuous. There are those who think of me as the lord and think that affection towards me is the greatest objective. They are not happy with those who are obsessed with maintaining their bodies. They are not attached to homes, wives and sons and only want what is required to subsist in this world. When one engages in gratification of the senses, one is certainly distracted and performs contrary acts. I do not think it good that one should perform deeds 71 that make one undergo hardships in a new body. As long as one does not inquire the truth about the atman, there is ignorance and one remains vanquished. As long as one engages in tasks, the mind is also absorbed in deeds and binds down the body. In this way, as long as the mind succumbs to action, one is united with ignorance and the atman remains shrouded. Until one develops affection towards me, Vasudeva, a person is not freed from the identity with the body. Until one realizes that the qualities of this world are meaningless, one is selfish and distracted and does not quickly become learned. Such a person loses his memory and faces hardships. He is ignorant and obtains a home where he indulges in sexual intercourse. The man and the woman are attracted to sexual intercourse and it is said that this binds their hearts to each other. Thereafter, people are deluded by the home, the wife, sons and riches and notions of ‘I’ and ‘mine’. There is a firm bondage to deeds. 72 When these are loosened and the bonds of the mind and the heart weaken, people retreat from this. 73 They give up the cause 74 and proceed towards supreme liberation. I am Hamsa. 75 I am the preceptor. I must be devotedly followed. There must be detachment and tolerance for the opposites. There must be realization that beings face hardships everywhere. There must be inquiry and austerities and withdrawal from the objects of this world. Actions must be for me. There must be constant recital of my accounts. There must be association with my devotees. My qualities must be chanted. O sons! There must be lack of enmity, impartiality and self-restraint. There must be a desire to give up the body, the home and the identification with the self. By resorting to a secluded place, the yoga of adhyatma 76 must be pursued. The breath of life, the senses and the mind must be completely controlled. One must always observe brahmacharya 77 faithfully. Through yama, 78 speech must not be allowed to be confused. Through discrimination, one must always think of me. One will then be illuminated with jnana and vijnana. 79 Through yoga, there will be perseverance and enterprise. Through this truth, one can give up the linga sharira 80 and the limitation known as ahamkara. 81 The desire for action is brought about ignorance. If one is not distracted, through this yoga and by following the instructions, one can sever the bondage in the heart. For further progress, one should tend to give up this yoga. 82 Free of anger, 83 a king or a preceptor who desires my world or seeks my favours as an objective, should instruct the ignorant disciples about this. Those foolish ones are deluded by karma and he should not urge them to undertake further karma. What benefit will a man derive from this? Bereft of insight, he will fall down into a pit. 84 A person in this world is bereft of insight and does not know what is for his own good. He wishes for material objects and wishes to satisfy the senses. For the sake of a trifling bit of happiness, they injure each other. The foolish person does not know about the infinite unhappiness that will follow. If an evil-minded and ignorant person exists in this way and a compassionate, experienced and learned person sees this, why will he not direct him to the right path, like directing a blind man? If one does not deliver from this cycle of birth and death, one should not become a preceptor, a relative, a father, a mother, a divinity or a husband. This body of mine is inconceivable. My heart only has sattva and dharma. I have left adharma behind me, far away. That is the reason noble ones know me as Rishabha. All of you have been born from my heart. Therefore, with unadulterated intelligence, you should serve your great brother, Bharata. That service will be service to the subjects. Among living beings, plants are superior. Reptiles, which have developed intelligence, are superior to them. Humans are superior to them and pramathas 85 are superior to humans. In turn, gandharvas and Siddhas are superior to them and the followers of the gods are superior to these too. The gods and the asuras, with Maghavan as the foremost, are superior to them. Daksha and the other sons of Brahma are superior to them. Since Bhava resulted from Virinchi’s seed, he is regarded as inferior to Virinchi. But I am superior to him. 86 I, the god, regard brahmanas as my god. O brahmanas! I do not see any beings who are equal to brahmanas, not to speak of being superior to them. I do not desire and accept the oblations of agnihotra sacrifices as much as I do what men faithfully offer to them. It is they who have nurtured my unadulterated and ancient body, which consists of supreme and sacred truth. 87 They possess control of the mind, control of the senses, truth, mercy, austerities, tolerance and realization. I am infinite in my powers and I am superior to the one who is the greatest. There is nothing I cannot bestow, heaven and emancipation, not to speak of anything else. They serve me faithfully and desire nothing from anyone else. O sons! I reside in all beings, mobile and immobile. Hence, they must be respected by you at every step. Since your insight is clear, know that this is like offering worship to me. Thoughts, words, deeds and everything that is undertaken in this world is directly my service. Without realizing this, a man cannot desire to free himself from the noose of death and this great delusion.”’

  Shri-Shuka said, ‘In this way, the great being and great benefactor, known as the illustrious Rishabha, himself instructed his sons. Though they were learned, he wished to instruct the worlds. This was the virtuous path for those who withdraw from material objects and those who withdraw from deeds. These are the great sages, the paramahamsas, who are characterized by devotion, knowledge and non-attachment. He instructed his one hundred sons, the eldest of whom, Bharata, was devoted to the illustrious one and to devotees of the illustrious one. To protect the earth, he himself instated him. After this, though he remained at home, he renounced everything, except his body. The sky was his garment and his hair was dishevelled. He was like a person who was mad. He instated the ahavaniya fire 88 within himself and left Brahmavarta, to travel around. His form was like that of an avadhuta, 89 like one who was stupid, blind, dumb, deaf, mad, or a pishacha. 90 Though people addressed him by such names, he adopted a vow of silence. Here and there, as he passed through cities, villages, mines, fields, gardens, habitations in valleys, camps, cow pens, settlements of cowherds, resting places, mountains, forests, hermitages and so on, the worst of society surrounded him, like a wild elephant surrounded by flies. They threatened him, beat him, urinated on him, spat on him, threw stones at him, hurled dust and foul odours at him and abused him. He ignored these, since the physical body might be called real, but was actually unreal. In his own greatness, he comprehended them both 91 and no longer accepted notions of “I” and “mine”. Undisturbed in his mind, he travelled around the world, alone. His hands, feet and chest were extremely delicate. His arms were long. His shoulders, neck, face and other limbs were well-formed. He was naturally beautiful, with a smiling and handsome face. His large eyes were beautiful, like the petals of a lotus that had just bloomed. The pupils seemed to take away all miseries. The forehead, ears, neck and nose were extremely beautiful, the face rendered charming by his deep smile. An abundance of curly, matted and tawny hair was spread around. He appeared like a great festival and stirred the god of love in the minds of the women who resided in the cities. Since his body was as dirty as that of an avadhuta, he seemed to be possessed by an evil planet. When the illustrious on
e saw that people in general were against this practice of yoga, he perceived that there was no point in directly opposing this resistance. He accepted the terrible vow observed by a python. He ate, drank, chewed and passed urine and excrement while he was lying down. Thus, his body was defiled with urine and excrement. But the smell of the excrement was overshadowed by a fragrance that the wind brought and this excellent fragrance spread in every direction, up to a distance of ten yojanas. 92 Thus, whether he was moving, standing, sitting or lying down, he followed the behaviour of cattle, deer and crows. He drank, ate and passed urine like crows, deer and cattle. In this way, the illustrious one performed many forms of yoga. Rishabha was a master of kaivalya. 93 Immersed in the great and supreme one, he found constant bliss. The illustrious Vasudeva is manifested in all beings and he saw no difference between him and his own atman. Through the practice of yoga, he accomplished all the siddhis—travelling through the sky, travelling at the speed of thought, the ability to disappear, the ability to enter another person’s body, the ability to see things that are far away and other such powers. 94 O king! However, though he automatically achieved these powers, his mind did not welcome them.’ 95

  Chapter 5(6)

  The king said, ‘O illustrious one! Those who find delight in their own selves and obtain knowledge fanned by yoga, certainly burn down the seeds of karma. The powers that automatically arise should not lead to distress.’ 96

  The rishi 97 replied, ‘What you have said is true. But there are some in this world who do not trust the fickle mind, like a cunning hunter. 98 In this connection, it has been said, “The mind is fickle and one should never contract a friendship with it. Lords have performed austerities over a long period of time and those have become dislodged. 99 Desire and other enemies always follow, looking for an opening. If a yogi creates friendship, 100 he offers entry, like the unchaste wife of a husband. It is the root cause of desire, anger, pride, avarice, grief, confusion, fear and other things. Which learned person will accept this bondage of karma?” He was the ornament of all the guardians of the world. But because of the garb, speech and conduct of a foolish avadhuta, he was not noticed. The powers of the illustrious one went unnoticed. He wished to instruct yogis about the technique for giving up his own body. He wished to surrender himself, free from the flow of desires and undesirable ends. Considering this, he gave up the identification with the linga sharira. The illustrious Rishabha was freed from his linga sharira. Nevertheless, because of the maya of yoga, the physical body still roamed around the world and went to Konka, Venka, Kutaka and southern Karnataka. 101 He did not desire to travel to these regions. However, he reached a grove near Kutakachala. He held a piece of stone in his mouth and was like a mad man. His hair was dishevelled and he was naked. He wandered around in this form. Thereafter, the friction of bamboos rubbing against each other ignited a fire. Fanned by the wind, this forest conflagration, burnt down the forest and his body. In Konka, Venka and Kutaka, there will be a king by the name of Arhat. He will get to know about what he 102 had practised and taught. Because of the adharma of kali yuga, he will give up his own dharma, which dispels fear. Instead, using his own intelligence, the evil person will propagate the perverse path of a heretic. Because of this, in kali yuga, wicked people will be confounded by divine maya. They will be devoid of purity and character and abandon their own ordinances and rules. Because of kali yuga, they will not bathe or perform ablutions. They will be unclean and will pluck out their hair. With adharma pervading, their intelligence will be destroyed. They will generally condemn the brahman, brahmanas, sacrifices, the supreme being and the world. People will think of their own principles of conduct and deviate. There will be progressive encouragement of blind people. They will themselves descend into the darkness of ignorance. This descent was to instruct those who are full of rajas about kaivalya. A shloka is chanted about his qualities. “This earth has seven oceans and dvipas and this varsha 103 is the most sacred. People there sing about Murari and about the auspicious deeds his incarnations undertake. This lineage of Priyavrata is famous. The ancient being, the original Purusha, descended there. He propagated the dharma that frees from undesired karma. Even in his mind, is there any other yogi who can follow the example set by the unborn one? They desire the powers that the maya of yoga brings. Though he didn’t make efforts, they manifested themselves and he spurned them.” The illustrious one, known as Rishabha, was the supreme preceptor of all the Vedas, the worlds, the divinities, the brahmanas and cattle. His activities were pure and reciting them cleanses all the wicked conduct of men. The great one is the supremely auspicious refuge. If a man listens to it with increasing attentiveness and devotion, or speaks about it to others, single-minded devotion towards the illustrious Vasudeva is developed in both. 104 In samsara, 105 one constantly faces many kinds of sins and is incessantly tormented by sufferings. The wise bathe themselves in supreme nivritti 106 and seek liberation. However, though this is the greatest purushartha, it is not automatically obtained, even if one strives for it. But through devotion to the illustrious one, one transcends all these objectives. O king! He is the master and preceptor of all of you 107 and the Yadus. The divinity loves you and is the master of your lineage. Indeed, he sometimes acted like your servant. O dear one! The illustrious Mukunda grants liberation to those who worship him, but rarely does he offer an opportunity to serve through bhakti yoga. He was always conscious of who he was. He was complete in himself and had no other desires. He wished to ensure benefit for people whose intelligence has been dormant for a long time. Because of his compassion, he wished to show people about the atman and grant them freedom from fear. He is known as the illustrious Rishabha. Let us bow down to him.’

  Chapter 5(7)

  Shri-Shuka said, ‘Bharata was immensely devoted to the illustrious one and was instated by the illustrious one 108 to rule over the earth. He ruled and married Panchajani, Vishvarupa’s daughter. Just as the five subtle elements give rise to the gross elements, 109 through her, he had five sons who were exactly like him—Sumati, Rashtrabhrita, Sudarshana, Avarana and Dhumraketu. This varsha was earlier known as Ajanabha, but came to be known as Bharata after him. The lord of the earth was great in learning. Like his father and grandfather, he was affectionate towards the subjects, who were engaged in their own tasks. He followed his own dharma and protected them. He worshipped the illustrious one, who is the form of yajnas and kratus. 110 He faithfully performed many kinds of large and small kratus—agnihotra, darsha, purnamasa, chaturmasya, those performed with animals and those with soma. Through the four kinds of officiating priests he observed all the rituals, complete and partial. When these many kinds of sacrifices were commenced, with all the attendant rites and rituals, the apurva 111 fruits of the sacrifice, known as dharma, were offered to the supreme brahman, the lord of sacrifices. His signs are manifest in all the gods. He is the object of all the mantras. He is the supervisor of all the objectives, the rules and the tasks. He is himself the doer. He is the origin of all the gods. He was the illustrious Vasudeva. He 112 was accomplished in cleansing himself of all anger and sin and thought in this way, with the oblations offered by the adhvaryus 113 accepted as their shares by gods who were limbs of the supreme being. This is what the performer of the sacrifice thought. He purified his heart through such pure deeds. Day by day, greater devotion developed in him for the brahman. The great being, the illustrious Vasudeva, manifested himself in the inner recesses of his heart, with the signs of shrivatsa, Koustubha, a garland of wild flowers, a conch shell, a mace and the other signs. He is like a being who is etched in the hearts of his own people and the radiant form of the being showed itself in this form. He was thus engaged for ten million years and enjoyed himself. He understood that the time had come for his deeds to be extinguished. He divided up the kingdom of his father and grandfathers among his own sons. According to the rules of inheritance, he himself divided up all his possessions. He then left his own residence and went to Pulaha’s hermitage. It is sai
d that there, Hari shows his affection towards his own devotees and displays himself in the forms that they desire. The river known as Chakranadi, supreme among rivers, 114 sanctifies everything in that hermitage, and leaves marks like a navel, seen above and below every stone. It is said that alone in a grove in Pulaha’s hermitage, he worshipped the illustrious one with many kinds of flowers, tender leaves, tulasi, water, roots, bulbs and fruits. Thus purified, he no longer had any desire for the objects of the senses. He was tranquil and obtained supreme bliss. Through such constant worship of the illustrious Purusha, his attachment increased and the burdens of his heart were loosened and melted away. The force of delight in his body made his body hair stand up. The intense longing led to tears of love flowing from his eyes and obstructing his vision. He meditated on the illustrious one’s lotus feet, loved by him. Through this bhakti yoga, he was overwhelmed with supreme bliss everywhere and this inundated the deep lake in his heart. His intelligence was submerged in this and he no longer remembered the rites of worshipping the illustrious one. He was thus firm in his vow to the illustrious one. He was attired in deerskin. The mass of curly, tawny and matted hair was wet because of bathing thrice a day and was beautiful. Through hymns dedicated to the sun god, he worshipped the illustrious being, whose golden form is manifested in the solar disc when it rises. He worshipped him and said, “Knowledge results from the sun god, who is beyond rajas. Everything was created by meditating on the self-radiant one. Having created it from his seed, he enters it and maintains it, protecting beings who hanker after material objects. I worship the bestower of intelligence.”’ 115