श्रीमद्भागवत महापुराणम् पञ्चम: स्कन्ध: पञ्चम: अध्याय: ऋशभ उवाच - Rishabha said - नायं देहो देहभाजां नृलोके कष्टान् कामानर्हते विङ्भुजां ये ।
तपो दिव्यं पुत्रका येन सत्त्वं शुद्ध्येद्यस्माद् ब्रह्मसौख्यं त्वनन्तम् ॥१॥
न-अयम् देह: देहभाजाम्- not this body, of embodied beings
नृ-लोके कष्टान् कामान्-अर्हते in the mortal world, misery, sense pleasures deserves विङ्भुजाम् ये for the animals (who feed on ordure), which is तप: दिव्यम् पुत्रका: austerities sublime, O Sons! येन सत्त्वम् शुद्ध्येत्- by which mind is purified यस्माद् ब्रह्म-सौख्यम् thence Brahmanic bliss तु-अनन्तम् indeed eternal O Sons! In this mortal world, this body of the human beings does not deserve to be subjected to sensuous pleasures which cause misery, enjoyed by the ordure feeding animals. Practice sublime austerities, wherby the mind is purified which indeed, leads to eternal Brahmanic bliss.


महत्सेवां द्वारमाहुर्विमुक्तेस्तमोद्वारं योषितां सङ्गिसङ्गम् ।
महान्तस्ते समचित्ता: प्रशान्ता विमन्यव: सुहृद: साधवो ये ॥२॥
महत्-सेवाम् to the exalted soul, the service
द्वारम्-आहु:-विमुक्ते:- door is said for liberation तम:-द्वारम् योषिताम् hell's door is women's सङ्गि-सङ्गम् company keepers' company महान्त:-ते समचित्ता: प्रशान्ता: noble (are) they, (who are) even-minded, very calm, विमन्यव: सुहृद: साधव: ये without anger, kind-hearted and pious who It is said that the door to liberation is service to the exalted souls, and the door to hell is keeping company with those who are fond of women. The people who are even-minded, very calm, anger-less, kind-hearted and pious, they are noble.


ये वा मयीशे कृतसौहृदार्था जनेषु देहम्भरवार्तिकेषु ।
गृहेषु जायात्मजरातिमत्सु न प्रीतियुक्ता यावदर्थाश्च लोके ॥३॥
ये वा मयि-ईशे those or in Me The Lord
कृत-सौहृद-अर्था: ingrained love, the human pursuit जनेषु देहम्भर-वार्तिकेषु in the people body up keeping conversation गृहेषु जाया-आत्मज-रातिमत्सु in house, wife, son wealth न प्रीतियुक्ता: not love holding यावत्-अर्था:-च- लोके just enough for living and in the world Or those people whose love ingrained in Me The Lord is their sole human pursuit. Their conversation with people and earning wealth is up to the purpose of body keeping and they harbour no love for house, wife, sons or wealth, they are noble.


नूनं प्रमत्त: कुरुते विकर्म यदिन्द्रियप्रीतय आपृणोति ।
न साधु मन्ये यत आत्मनोऽयमसन्नपि क्लेशद आस देह: ॥४॥
नूनम् प्रमत्त: कुरुते विकर्म certainly a perverse, performs wrong actions
यत्-इन्द्रिय-प्रीतये आपृणोति because for sense gratification endeavours न साधु मन्ये यत not do good (I) regard this, because आत्मन:-अयम्-असत्-अपि for the Jiva this (body) non-existent even क्लेशद: आस देह: misery giving becomes the body A perverse person certainly performs wrong actions, because he endeavours for sense gratification. I do not consider this to be good. Because for the jiva, the body, though non-existent, becomes the source of misery.


पराभवस्तावदबोधजातो यावन्न जिज्ञासत आत्मतत्त्वम् ।
यावत्क्रियास्तावदिदं मनो वै कर्मात्मकं येन शरीरबन्ध: ॥५॥
पराभव:-तावत्-अबोध-जात: obscure till, by ignorance generated
यावत्-न जिज्ञासते until does not enquire आत्म-तत्त्वम् यावत्-क्रिया:- self truth, so long the actions तावद्-इदम् मन: वै till then this mind indeed कर्मात्मकम् to actions disposed येन शरीर-बन्ध: by which (the Jiva) to body is bound Untill the jiva does not enquire into the truth of the self, up till then the truth remains obscure. Because so long as the jiva is involved in actions, the mind is disposed to actions, which is the the cause of the jiva being bound to the body.


एवं मन: कर्मवशं प्रयुङ्क्ते अविद्ययाऽऽत्मन्युपधीयमाने ।
प्रीतिर्न यावन्मयि वासुदेवे न मुच्यते देहयोगेन तावत् ॥६॥
एवम् मन: कर्म-वशम् like this, the mind, in actions engaged
प्रयुङ्क्ते अविद्यया- in involved by ignorance आत्मनि-उपधीयमाने in self veiled प्रीति:-न यावद्-मयि वासुदेवे love not unless, in Me, Vaasudeva, न मुच्यते देह-योगेन तावत् is not released from body bondage till then Like this, the mind being engaged in the actions, and so involved in ignorance, the self is veiled. Unless there is love for Me, Vaasudeva, till then the jiva is not released from body bondage.


यदा न पश्यत्ययथा गुणेहां स्वार्थे प्रमत्त: सहसा विपश्चित् ।
गतस्मृतिर्विन्दति तत्र तापानासाद्य मैथुन्यमगारमज्ञ: ॥७॥
यदा न पश्यति- when, does not see
अयथा गुण-ईहाम् the false activities of the senses स्वार्थे प्रमत्त: in own interest oblivious सहसा विपश्चित् suddenly becoming intelligent गत-स्मृति:-विन्दति तत्र loosing memory (of the real self), gets there तापान्-आसाद्य miseries, finding मैथुन्यम्-अगारम्-अज्ञ: sexual enjoyment home, the fool When a person oblivious of his own interest does not percieve the false activities of the senses, and so forgets his own true nature, the fool finds a home providing sexual enjoyment and suffers miseries and torments.


पुंस: स्त्रिया मिथुनीभावमेतं तयोर्मिथो हृदयग्रन्थिमाहु: ।
अतो गृहक्षेत्रसुताप्तवित्तैर्जनस्य मोहोऽयमहं ममेति ॥८॥
पुंस: स्त्रिया of the man with the woman
मिथुनी-भावम्-एतम् union feeling this तयो:-मिथ: of both for one another हृदय-ग्रन्थिम्-आहु: heart knot is said अत: गृह-क्षेत्र- therefore, in house, fields, सुत-आप्त-वित्तै:- children, relatives, wealth जनस्य मोह:- erroneous belonging अयम्-अहम् मम-इति this is me, mine, thus It is said that the feeling of union between a man and a woman, is a knot of heart for both of them. Because of it, there is this erroneous sense of belonging for the house, fields, children, relatives, wealth, as me and mine.


यदा मनोहृदयग्रन्थिरस्य कर्मानुबद्धो दृढ आश्लथेत ।
तदा जन: सम्परिवर्ततेऽस्माद् मुक्त: परं यात्यतिहाय हेतुम् ॥९॥
यदा मन:-हृदय-ग्रन्थि:-अस्य when mind the heart knot his
कर्म-अनुबद्ध: दृढ: आश्लथेत by (past) actions hard, is loosened तदा जन: सम्परिवर्तते-अस्मात् then man turns back from it मुक्त: परम् याति- free, The Supreme goes to अतिहाय हेतुम् leaving bondage When by the mind, the hard knot of the heart is loosened, by the past actions, the man turns back and is free from it all, the relations, and goes to The Supreme, leaving all bondage.


हंसे गुरौ मयि भक्त्यानुवृत्त्या वितृष्णया द्वन्द्वतितिक्षया च ।
सर्वत्र जन्तोर्व्यसनावगत्या जिज्ञासया तपसेहानिवृत्त्या ॥१०॥
हंसे गुरौ मयि भक्त्या- in the pure self, preceptor, in Me devotion
अनुवृत्त्या वितृष्णया by following, not thirsting द्वन्द्व-तितिक्षया च dualities bearing with and सर्वत्र जन्तो:-व्यसन-अवगत्या every where for beings is misery, understanding जिज्ञासया तपसा- by enquiry (into the self), by austerities ईहा-निवृत्त्या by desires giving up By following the truth of pure self, and the preceptor, by having devotion in Me, by not thirsting for materialistic things, by bearing with the dualities, and by understanding that everywhere the beings are subject to misery, by enquiring into the self, by austerities, and by giving up desires,...


मत्कर्मभिर्मत्कथया च नित्यं मद्देवसङ्गाद् गुणकीर्तनान्मे ।
निर्वैरसाम्योपशमेन पुत्रा जिहासया देहगेहात्मबुद्धे: ॥११॥
मत्-कर्मभि:-मत्-कथया च for Me actions performing, by My stories and
नित्यम् मत्-एव-सङ्गात् everyday My (devotees) only company गुण-कीर्तनात्-मे by praises singing My निर्वैर:-साम्य: free from animosity, even mindedness, उपशमेन पुत्रा: by self control, O Sons! जिहासया देह-गेह- by giving up in body and house आत्म-बुद्धे: identification of mind By performing actions for Me, by recounting My stories, by keeping company with My devotees, everyday, by singing My praises, by being free from animosity, by being even-minded, by self control, and O Sons! By giving up the identification of the mind with body, house etc.,...


अध्यात्मयोगेन विविक्तसेवया प्राणेन्द्रियात्माभिजयेन सध्र्यक् ।
सच्छ्रद्धया ब्रह्मचर्येण शश्वद् असम्प्रमादेन यमेन वाचाम् ॥१२॥
अध्यात्म-योगेन by studying of scriptures employing into
विविक्त-सेवया by in solitude living प्राण-इन्द्रिय-आत्म- by breath, the senses, mind अभिजयेन सध्र्यक् controlling thoroughly सत्-श्रद्धया ब्रह्मचर्येण by in the truth having faith, by celibacy, शश्वद् असम्प्रमादेन by always not faltering (in duties) यमेन वाचाम् by controlling of speech By being employed into studing of scriptures, by living in solitude, by thoroughly controlling the breath, the senses, mind, by having faith in saints and scriptures, by contenence, by constant unfaltering in duties, and by having control over the speech,....


सर्वत्र मद्भावविचक्षणेन ज्ञानेन विज्ञानविराजितेन ।
योगेन धृत्युद्यमसत्त्वयुक्तो लिङ्गं व्यपोहेत्कुशलोऽहमाख्यम् ॥१३॥
सर्वत्र मत्-भाव विचक्षणेन by everywhere My presence perceiving
ज्ञानेन विज्ञान-विराजितेन by wisdom by realization and penetration योगेन धृति-उद्यम-सत्त्व-युक्त: by meditation, firmness, diligence discretion equipped with लिङ्गम् व्यपोहेत्- the veil may tear कुशल:-अहम्-आख्यम् the clever Ego named as By wisdom, realization and penetration, perceiving Me everywhere, by deep meditation, by firmness, and equipped with diligence, and discretion, the clever man may tear the veil known by the name of Ego.


कर्माशयं हृदयग्रन्थिबन्धमविद्ययाऽऽसादितमप्रमत्त: ।
अनेन योगेन यथोपदेशं सम्यग्व्यपोह्योपरमेत योगात् ॥१४॥
कर्म-आशयम् the actions' storehouse
हृदय-ग्रन्थि-बन्धम्- heart's knot bondage अविद्यया-आसादितम्- by ignorance brought अप्रमत्त: अनेन योगेन the vigilant (man) by this means यथा-उपदेशम् according to the direction सम्यक्-व्यपोह्य- completely shaking off उपरमेत योगात् may refrain from the means A man should, being constantly vigilant, by the means directed by the preceptor, may completely shake off the storehouse of the latent actions, the bondage of the knot of the heart, and then may refrain from that means also.


पुत्रांश्च शिष्यांश्च नृपो गुरुर्वा मल्लोककामो मदनुग्रहार्थ: ।
इत्थं विमन्युरनुशिष्यादतज्ज्ञान् न योजयेत्कर्मसु कर्ममूढान् ।
कं योजयन्मनुजोऽर्थं लभेत निपातयन्नष्टदृशं हि गर्ते ॥१५॥
पुत्रान्-च शिष्यान्-च to sons pupils and
नृप: गुरु:-वा king, preceptor or मत्-लोक-काम: My abode desirous of मत्-अनुग्रह-अर्थ: for My blessings इत्थम् विमन्यु:- in this without being angry अनुशिष्यात्-अतत्-ज्ञान् should instruct the ignorant न योजयेत्-कर्मसु कर्म-मूढान् should not engage in action, actions not knowing कम् योजयन्-मनुज:- whom engaging man अर्थम् लभेत purpose will gain निपातयन्-नष्ट-दृशम् हि गर्ते felling the blind into a pit A king or a father, desirous of My abode and for My blessings, without anger, should instruct, the ignorant sons and pupils, in this knowledge. He should not urge them to actions done with an interested motive. One does not gain any object by directing a person in such actions, it will only be like throwing the blind fellow in a ditch.


लोक: स्वयं श्रेयसि नष्टदृष्टिर्योऽर्थान् समीहते निकामकाम: ।
अन्योन्यवैर: सुखलेशहेतोरनन्तदु:खं च न वेद मूढ: ॥१६॥
लोक: स्वयम् श्रेयसि man himself, in well being,
नष्ट-दृष्टि:-य:-अर्थान् समीहते being blind, who sensuous pleasures craves निकाम-काम: अन्योन्य-वैर: with thirsting lust, with one another enmity सुख-लेश-हेतो:-अनन्त-दु:खम् pleasure small for endless misery च न वेद मूढ: and does not know the deluded A man, who is himself blind to his own well being, craves for sensuous pleasure with thirsting lust. For small pleasure he has enimity with one another. Deluded as he is, he does not know the endless misery that he is inviting.


कस्तं स्वयं तदभिज्ञो विपश्चिद् अविद्यायामन्तरे वर्तमानम् ।
दृष्ट्वा पुनस्तं सघृण: कुबुद्धिं प्रयोजयेदुत्पथगं यथान्धम् ॥१७॥
क:-तम् स्वयम् तत्-अभिज्ञ: who, him himself, that knowing
विपश्चित् अविद्यायाम्-अन्तरे wise man, in ignorance middle वर्तमानम् दृष्ट्वा पुन:-तम् steeped, seeing again him सघृण: कुबुद्धिम् प्रयोजयेत्- compassionate, the foolish may engage उत्पथ-गम् the wrong path following यथा-अन्धम् like a blind person No wise man, who himself knows his own good interest, and is compassionate, seeing a foolish person steeped in the middle of ignorance, following a wrong path, will let him follow it, just as a blind person will not be left to himself to follow a wrong path.


गुरुर्न स स्यात्स्वजनो न स स्यात् पिता न स स्याज्जननी न सा स्यात् ।
दैवं न तत्स्यान्न पतिश्च स स्यान्न मोचयेद्य: समुपेतमृत्युम् ॥१८॥
गुरु:-न स: स्यात्- preceptor not he will be
स्वजन: न स: स्यात् relative not he will be पिता न स: स्यात्- father not he will be जननी न सा स्यात् mother not she will be दैवम् न तत्-स्यात्- deity not that will be न पति:-च स: स्यात्- not husband and he will be न मोचयेत्-य: does not redeem who समुपेत-मृत्युम् facing death He will not be called a preceptor, he will not be called a relative, he will not be called a father, she will not be a mother, a diety will not be a diety, and he will not be a husband, if he does not redeem a person from impending death.


इदं शरीरं मम दुर्विभाव्यं सत्त्वं हि मे हृदयं यत्र धर्म: ।
पृष्ठे कृतो मे यदधर्म आराद् अतो हि मामृषभं प्राहुरार्या: ॥१९॥
इदम् शरीरम् मम दुर्विभाव्यम् this body of mine, cannot be understood
सत्त्वम् हि मे हृदयम् Sattva alone is My heart यत्र धर्म: पृष्ठे कृत: where righteousness is, at back done मे यत्-अधर्म: आराद् by Me because non-righteousness, far away अत: हि माम्- therefore indeed Me ऋषभम् प्राहु:-आर्या: Rishabha say the noble This body of mine cannot be understood. Sattva alone is My heart, where righteousness is. Because, I have left un-righteousness far away behind Me. That is why the noble people call Me Rishabha.


तस्माद्भवन्तो हृदयेन जाता: सर्वे महीयांसममुं सनाभम् ।
अक्लिष्टबुद्ध्या भरतं भजध्वं शुश्रूषणं तद्भरणं प्रजानाम् ॥२०॥
तस्मात्-भवन्त: that is why, all of you
हृदयेन जाता: from (My) heart are born सर्वे महीयांसम्- all the eldest अमुम् सनाभम् this brother अक्लिष्ट-बुद्ध्या by un-envious mind भरतम् भजध्वम् Bharata wait upon शुश्रूषणम् तद्- service that भरणम् प्रजानाम् nurturing people That is why, all of you are born from My heart. With an un-envious mind wait upon this eldest brother all of you. That is a service to Me and is also the nurturing of the public.


भूतेषुवीरुद्भ्य उदुत्तमा ये सरीसृपास्तेषु सबोधनिष्ठा: ।
ततो मनुष्या: प्रमथास्ततोऽपि गन्धर्वसिद्धा विबुधानुगा ये ॥२१॥
भूतेषु-वीरुद्भ्य: among the beings, the trees etc.,
उत्-उत्तमा: are far better ये सरीसृपा:-तेषु those which mobile creatures, among them सबोध-निष्ठा: intelligence endowed तत: मनुष्या: then human beings प्रमथा:-तत:-अपि Pramathas, more also गन्धर्व-सिद्धा: Gandharvas and Siddha विबुध-अनुगा: ये of the gods the attendents , they Among the beings, the mobile creatures are far better than the immobile, like the trees etc., . Among the creatures also those who are endowed with intelligence are higher. Then the human beings are higher still than all of these. Higher than man are the Pramathas, the Gandharvas, and Siddhas, and more so are the attendents of the gods.


देवासुरेभ्यो मघवत्प्रधाना दक्षादयो ब्रह्मसुतास्तु तेषाम् ।
भव: पर: सोऽथ विरिञ्चवीर्य: स मत्परोऽहं द्विजदेवदेव: ॥२२॥
देव-असुरेभ्य: the gods (are superior to) than the demons
मघवत्-प्रधाना: with Indra their leader दक्ष-आदय: ब्रह्म-सुता:- then, Daksha and other of Brahmaa's sons तु तेषाम् भव: पर: indeed among them, Shiva is beyond स:-अथ विरिञ्च-वीर्य: He because (is) Brahmaa's son स: मत्-पर: he is towards Me respectful अहम् द्विज-देव-देव: I am the Braahmanas' god inclined The gods are superior to the demons, who are led by Indra. Then, Daksha and other of Brahmaa's sons are superior to the gods, and Shiva is beyond them, he being an off-spring of Brahmaa. Brahmaa is respectful towards Me, and I consider the Braahmanas as gods, worthy of adoration.


न ब्राह्मणैस्तुलये भूतमन्यत् पश्यामि विप्रा: किमत: परं तु ।
यस्मिन्नृभि: प्रहूतं श्रद्धयाहमश्नामि कामं न तथाग्निहोत्रे ॥२३॥
न ब्राह्मणै:-तुलये भूतम्- cannot in Braahmana's comparison, being
अन्यत् पश्यामि विप्रा: another, I see, O Braahmanas! किम्-अत: परम् तु what from this more indeed यस्मिन्-नृभि: प्रहूतम् in that, by men, offered श्रद्धया-अहम्-अश्नामि कामम् with reverence, I eat with satisfaction, न तथा-अग्निहोत्रे not like that in the sacrifice (offered) O Braahmanas! I cannot compare any other being with the Braahmanas. What more, in that, that I eat with satisfaction that food which is offered with reverence by the men to the Braahmanas, not like that food which is offered in the fire of sacrifices.


धृता तनूरुशती मे पुराणी येनेह सत्त्वं परमं पवित्रम् ।
शमो दम: सत्यमनुग्रहश्च तपस्तितिक्षानुभवश्च यत्र ॥२४॥
धृता: तनू:-उशती मे upheld body, glorious Mine
पुराणी येन-इह eternal the Vedas by whom (the Braahmanas) here सत्त्वम् परमम् पवित्रम् Sattva, the most sanctifying शम: दम: सत्यम्- control of mind, and senses, truthfulness, अनुग्रह:-च तप:-तितिक्षा: compassion and asceticism, endurance अनुभव:-च यत्र wisdom (of experience) and where are It is in the Braahmanas that My eternal glorious body, the Vedas are maintained here, on this earth. It is in them that the most sanctifying Sattva, the control of the mind and the senses, truthfulness, compassion, asceticism and endurance are found.


मत्तोऽप्यनन्तात्परत: परस्मात् स्वर्गापवर्गाधिपतेर्न किञ्चित् ।
येषां किमु स्यादितरेण तेषामकिञ्चनानां मयि भक्तिभाजाम् ॥२५॥
मत्त:-अपि-अनन्तात्-परत: from Me also, the Absolute, from the highest
परस्मात् स्वर्ग-अपवर्ग- the higher from, the heaven beatitude अधिपते:-न किञ्चित् Bestower, not anything येषाम् किमु स्यात्-इतरेण whose whatever may be to covet, other what तेषाम्-अकिञ्चनानाम् their the destitute of possessions मयि भक्ति-भाजाम् in Me devotion enriched The Braahmanas who are enriched in devotion for Me, even though they are destitutes in worldly possession, have nothing to covet even from Me, the higher of the highest, the eternal Bestower of heavenly bliss and beatitude, what of other things?


सर्वाणि मद्धिष्ण्यतया भवद्भिश्चराणि भूतानि सुता ध्रुवाणि ।
सम्भावितव्यानि पदे पदे वो विविक्तदृग्भिस्तदुहार्हणं मे ॥२६॥
सर्वाणि मत्-धिष्ण्यतया all (beings) with Me as the abode
भवद्भि:-चराणि भूतानि by you all, mobile beings सुता: ध्रुवाणि O Sons! certainly सम्भावितव्यानि पदे पदे should be respected on every step व: विविक्त-दृग्भि:- by you, with a clear vision तत्-उ-ह अर्हणम् मे that indeed will be worship to Me O Sons! With a clear mind, all living beings should be regarded by you all as My abode and certainly should be respected by you on every step. That itself indeed will be worship to Me.


मनोवचोदृक्करणेहितस्य साक्षात्कृतं मे परिबर्हणं हि ।
विना पुमान् येन महाविमोहात् कृतान्तपाशान्न विमोक्तुमीशेत् ॥२७॥
मन:-वच:-दृक्-करण-ईहितस्य of mind, speech, sight, sense activities
साक्षात्-कृतम् direct reward मे परिबर्हणम् हि My propitiation is indeed विना पुमान् येन without man which महा-विमोहात् कृतान्त-पाशात्- from great confounding Death's noose न विमोक्तुम्-ईशेत् cannot release hope The direct reward of the activities of the mind, speech, sight, and senses is, indeed, propitiation to Me. Without which a man cannot hope to escape from the great confounding noose of Death.


श्री शुक उवाच - Shri Shuka said - एवमनुशास्यात्मजान् स्वयमनुशिष्टानपि लोकानुशासनार्थं महानुभाव: परमसुहृद्भगवानृषभापदेश उपशमशीलानामुपरतकर्मणां महामुनीनां भक्तिज्ञानवैराग्यलक्षणं पारमहंस्यधर्ममुपशिक्षमाण: स्वतनयशतज्येष्ठं परमभागवतं भगवज्जनपरायणं भरतंधरणिपालनायाभिषिच्य स्वयं भवन एवोर्वरितशरीरमात्रपरिग्रह उन्मत्त इव गगनपपरिधान: प्रकर्णकेश आत्मन्यारोपिताहवनीयो ब्रह्मावर्तात्प्रवव्राज ॥२८॥
एवम्-अनुशास्य-आत्मजान् in this way, admonishing, own sons
स्वयम्-अनुशिष्टान्-अपि themselves well disciplined though लोक-अनुशासन-अर्थम् the world guiding for महानुभाव: परम-सुहृद्- the most glorious, great friend भगवान्-ऋषभ-अपदेश Lord Rishabha named उपशम-शीलानाम्- self control given to उपरत-कर्मणाम् retired from activity महा-मुनीनाम् of the great ascetics भक्ति-ज्ञान-वैराग्य- devotion, knowledge, aversion to sense pleasures, लक्षणम् पारमहंस्य-धर्मम्- characteristics of the recluse mode उपशिक्षमाण: exemplifying स्व-तनय-शत-ज्येष्ठम् of his own sons hundred the eldest परम-भागवतम् the great devotee भगवत्-जन-परायणम् and the devotees' devotee भरतम्-धरणि-पालनाय- Bharata for earth's protection अभिषिच्य स्वयम् coroneted (and) himself भवन एव-उर्वरित- in home only giving up शरीर-मात्र-परिग्रह body only as possession उन्मत्त इव गगन-परिधान: mad like, sky clothed प्रकर्ण-केश dishevelled hair आत्मनि-आरोपित-आहवनीय: on himself taking the sacrificial fire, ब्रह्मावर्तात्-प्रवव्राज from Brahmaavarta departed In this way, the most glorious great friend, named Lord Rishabha admonished his own sons though they were themselves well disciplined. It was to exemplify the characteristics of the recluse mode of life of the great ascetics given to self control, retired from activity, devotion, knowledge of self-realization and aversion to the sense pleasures. Of his own hundred sons, the eldest, the great devotee, and the devotees' devotee, Bharata, he coronated for earth's protection (and) himself in home only give up everything except only the body as possession, like a mad man, sky clothed, dishevelled hair, he took on himself the sacrificial fire, and departed from Brahmaavarta.


जडान्धमूकबधिरपिशाचोन्मादकवदवधूतवेषोऽभिभाष्यमाणोऽपि जनानां गृहीतमौनव्रतस्तूष्णीं बभूव ॥२९॥
जड-अन्ध-मूक-बधिर-पिशाच- stupid, blind, dumb, deaf, ghost,
उन्मादक-वत्-अवधूत-वेष:- goblin like, mad man appearance अभिभाष्यमाण:-अपि जनानाम् being spoken to even by the people गृहीत-मौन-व्रत:-तूष्णीम् बभूव taking oath of silence, quiet became He, like a stupid, blind, dumb, deaf, ghost, goblin like , appearing like a madman, took an oath of silence, and even when spoken to by the people, remained quiet.


तत्र तत्र पुरग्रामाकरखेटवाटखर्वटशिबिरव्रजघोषसार्थगिरिवनाश्रमादिष्वनुपथमवनिचरापसदै: परिभूयमानो मक्षिकाभिरिव वनगजस्तर्जनताडनावमेहनष्ठीवनग्रावशकृद्रज:प्रक्षेपपूतिवातदुरुक्तैस्तदविगणयन्नेवासत्संस्थान एतस्मिन् देहोपलक्षणे सदपदेश उभयानुभवस्वरूपेण स्वमहिमावस्थानेनासमारोपिताहंममाभिमानत्वादविखण्डितमना: पृथिवीमेकचर: परिबभ्राम ॥३०॥
तत्र तत्र पुर-ग्राम-आकर- here and there, in towns, villages, mines,
खेट-वाट-खर्वट-शिबिर- hamlets, gardens, habitations, military encampments, व्रज-घोष-सार्थ-गिरि- cow-sheds, hutments of cow-herds, caravans, mountains वन-आश्रम-आदिषु- forests, hermitages, and others, अनुपथम्-अवनिचर-अपसदै: on the road, roaming the earth, by vile men परिभूयमान: मक्षिकाभि:-इव insulted, by bees like वन-गज:-तर्जन-ताडन- wild elephant, by threatening, beating अवमेह-नष्ठीवन urinating, spitting, ग्राव-शकृद्-रज:प्रक्षेप stones, ordure dust flinging पूतिवात-दुरुक्तै:-तत्-अविगणयन्- farting, abusing, that ignoring एव-असत्-संस्थान only false habitat एतस्मिन् देह-उपलक्षणे in this body looking upon सत्-अपदेश: real called as उभय-अनुभव:-स्वरूपेण by both experiences (being and not being) established स्व-महिमा-अवस्थानेन- in own glory firmly grounded असमारोपित-अहम्-मम- by not having Me My अभिमानत्वात्- ego mindedness अविखडित-मना: undistracted minded पृथिवीम्-एकचर: परिबभ्राम the earth all alone, roamed about He, roamed about the earth all alone with an undistracted mind. Even though, here and there in towns, villages, mines, hamlets, gardens, habitations, military encampments, cow-sheds, hutments of cow-herds, caravans, mountains, forests, hermitages, and other places, roaming the earth, on every road, he was insulted by vile men, like a wild elephant by bees. He was threatened, beaten, urinated on, spitted on, stones, ordure dust were flung at him, he was farted on and abused. He ignored all this by looking at this body only as a false habitat, which is called real. He was established in both the experiences of being and non-being, and was firmly grounded in his own glory, by not having the egoistic mind of me and mine.


अतिसुकुमारकरचरणोर:स्थलविपुलबाह्वंसगलवदनाद्यवयवविन्यास: प्रकृतिसुन्दरस्वभावहाससुमुखो नवनलिनदलायमानशिशिरतारा-रुणायतनयरुचिर: सदृशसुभगकपोलकर्णकण्ठनासो विगूढस्मितवदनमहोत्सवेन पुरवनितानां मनसि कुसुमशरासनमुपदधान: परागवलम्बमानकुटिलजटिलकपिशकेशभूरिभारोऽव-धूतमलिननिजशरीरेण ग्रहगृहीत इवादृश्यत॥ ३१॥
अति-सुकुमार-कर-चरण- very delicate hands, feet,
उर:-स्थल विपुल-बाहु- chest area, long arms, (rounded), अंस-गल-वदन-आदि-अवयव-विन्यास: shoulders, neck , face, and other limbs well disposed प्रकृति-सुन्दर-स्वभाव- natural beautiful nature हास-सुमुख: नव-नलिन-दलायमान- smiling lovely mouth, fresh lotus bloom petals शिशिर-तारा-अरुण-आयत-नयन- cool pupils, red big eyes रुचिर: सदृश-सुभग-कपोल- captivating, equally well formed cheeks कर्ण-कण्ठ-नास: ears, neck, nose, विगूढ-स्मित-वदन-महोत्सवेन mysterious smiling face, very celebrating पुर-वनितानाम् मनसि the city women minds कुसुम-शरासनम्-उपदधान: flower bow holding (Cupid) पराक्-अवलम्बमान in front dangling कुटिल-जटिल-कपिश- curly, matted auburn केश-भूरि-भार:- hair intricate and luxuriant अवधूत-मलिन-निज-शरीरेण recluse unclean, by his own body ग्रह-गृहीत इव-अदृश्यत by the stars possessed, like looked His very delicate hands, feet, chest area, long arms, rounded shoulders, neck , face, and other limbs well disposed, natural beautiful smiling nature, lovely mouth, like fresh lotus bloom's petals, cool pupils, captivating red big eyes, equally well formed cheeks, ears, neck, nose, mysterious smiling face, very celebrating, made the flower bow holding Cupid enter the city women's minds. In front of his face were dangling curly, matted auburn hair intricate and luxuriant, his own body unclean as that of a recluse, made him look like one possessed by the stars.


यर्हि वाव स भगवान् लोकमिमं योगस्याद्धा प्रतीपमिवाचक्षाणस्तत्प्रतिक्रियाकर्म बीभत्सितमिति व्रतमाजगरमास्थित: शयान एवाश्नाति पिबति खादत्यवमेहति हदति स्म चेष्टमान उच्चरित आदिग्धोद्देश: ॥३२॥
यर्हि वाव स: भगवान् when for certain, he The Lord (Rishabhdeva)
लोकम्-इमम् योगस्य-अद्धा world this, to Yoga opposed प्रतीपम्-इव-आचक्षाण: counter action as if तत्-प्रतिक्रिया-कर्म of that opposition action बीभत्सितम्-इति reprehensible व्रतम्-अजगरम्-आस्थित: mode of python taking on शयान एव-अश्नाति पिबति lying only ate, drank, खादति-अवमेहति हदति स्म chewed, passed urine, stool चेष्टमान: उच्चरित: rolling in the faeces आदिग्ध-उद्देश: smeared in it the body When, The Lord Rishabhdeva found for sure that the world is opposed to Yoga, the counter action in opposition is to be reprehensible. Taking on the mode of a python, he ate, drank, chewed and passed urine and stool while lying down, and rolled in the feaces, smearing his body with it.


तस्य ह य: पुरीषसुरभिसौगन्ध्यवायुस्तं देशं दशयोजनं समन्ततात् सुरभिं चकार ॥३३॥
तस्य ह य: पुरीष- his indeed which excrement
सुरभि-सौगन्ध्य- smell perfumed वायु:-तम् देशम् wind that place दश-योजनम् समन्ततात् eighty miles radius सुरभिम् चकार perfume surcharged His excrement, indeed smelled of perfume. In that place, in the radius of eighty miles, the wind was rendered surcharged with that perfume.


एवं गोमृगकाकचर्यया व्रजंस्तिष्ठन्नासीन: शयान: काकमृगगोचरित: पिबति खदत्यवमेहति स्म ॥३४॥
एवम् गो-मृग-काक-चर्यया similarly, a bull, deer, crow's life
व्रजन्-तिष्ठन्-आसीन: शयान: following, standing, sitting, sleeping काक-मृग-गो-चरित: crow, deer, bull, imitating पिबति-खदति-अवमेहति स्म drank, ate and urinated Similarly, following the mode of life of a bull, a deer, a crow, he drank, ate and urinated imitating the crow, deer and bull.


इति नानायोगचर्याचरणो भगवान् कैवल्यपतिरृषभोऽविरतपरममहानन्दानुभव आत्मनि सर्वेषां भूतानामात्मभूते भगवति वासुदेव आत्मनोऽव्यवधानानन्तरोदरभावेन सिद्धसमस्तार्थपरिपूर्णो योगैश्वर्याणि वैहायसमनोजवान्तर्धानपरकायप्रवेशदूरग्रहणादीनि यदृच्छयोपगतानि नाञ्जसा नृप हृदयेनाभ्यनन्दत् ॥३५॥
इति नाना-योग-चर्या आचरण: thus, various yogic modes practicing,
भगवान् कैवल्यपति:-ऋषभ:- Lord Beatitude dispenser, Rishabha अविरत-परम-महा-आनन्द-अनुभव: constant supreme highest bliss The Experiencer, आत्मनि सर्वेषाम् भूतानाम् in Himself of all beings आत्मभूते भगवति वासुदेवे in self manifest (and) in Lord Vaasudeva आत्मन:-व्यवधान-अनन्तर- from himself veil separating उदरभावेन सिद्ध-समस्त- identical, achieved all अर्थ-परिपूर्ण: योग-ऐश्वर्याणि human pursuits altogether, yogas splendours वैहायस-मनोजव- traversing the air, thought swiftness, अन्तर्धान-पर-काय-प्रवेश- becoming invisible, another body entering, दूर-ग्रहण-आदीनि distant objects seeing and hearing, etc., यदृच्छया-उपगतानि by themselves obtained न-अञ्जसा नृप not a bit, O King! हृदयेन-अभ्यनन्दत् by heart entertained Thus, Lord Rishabha, The Beatitude Dispenser, The constant supreme highest bliss The Experiencer, practiced, various yogic modes. He is the Soul of all beings, the Self manifest of Lord Vaasudeva, no veil seperated them, and they were identical. He achieved all the objects of human pursuits altogether, and the splendours of yoga, like traversing the air, swiftness of thought, becomming invisible, entering another body, seeing and hearing distant objects, etc., which came to Him by themselves, O king! He did not entertain them by heart.


इति श्रीमद्भागवते महापुराणे पार्महंस्यां संहितायां पंचम स्कन्धे ऋषभानुचरिते पञ्चम: अध्याय: ॥५॥ Thus ends the fifth discourse forming part of the Narrative of Rishabhadeva, in Book Five of the great and glorious Bhaagavata-Puraana.