श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: षष्ठ: अध्याय: राजा-उवाच - King Pareekshit said - न नूनं भगव आत्मारामाणां योगसमीरितज्ञानावभर्जितकर्मबीजानामैश्वर्याणि पुन: क्लेशदानि भवितुमर्हन्ति यदृच्छयोपगतानि ॥१॥
न नूनम् भगव आत्मा-रामाणाम् not surely, O Lord! in self revelling
योग-समीरित-ज्ञान- by Yoga gathered wisdom अवभर्जित-कर्म-बीजानाम्- burnt action seeds ऐश्वर्याणि पुन: क्लेशदानि (Yogic) powers, again, evil generating भवितुम्-अर्हन्ति becoming possible यदृच्छया-उपगतानि unsolicited attained O Lord! Surely to the Yogi, in the self revelling , who has by the fire of wisdom gathered from Yoga, burnt the seeds of actions, the powers of yoga are possible to come, and attained unsolicited, cannot again be the source of evil?


ऋषिरुवाच - The sage (Shuka) said - सत्यमुक्तं किन्त्विह वा एके न मनसोऽद्धा विश्रम्भमनवस्थानस्य शठकिरात इव सङ्गच्छन्ते ॥२॥ तथा चोक्तम् -
सत्यम्-उक्तम् किन्तु-इह rightly said, but here
वा एके न मनस:-अद्धा or some (discreet men) do not on mind rely विश्रम्भम्-अनवस्थानस्य confident fickle शठ-किरात इव सङ्गच्छन्ते clever hunter like trapped (deer) तथा चोक्तम् and is said - You have rightly said. But here, in this world, there are some discreet men who do not rely confidently on their fickle minds, just as a clever hunter is not confident about the deer trapped by him. And it is said ……


न कुर्यात्कर्हिचित्सख्यं मनसि ह्यनवस्थिते ।
यद्विश्रम्भाच्चिराच्चीर्णं चस्कन्द तप ऐश्वरम् ॥३॥
न कुर्यात्-कर्हिचित्-सख्यम् should not make ever friends
मनसि हि-अनवस्थिते with mind indeed is inconstant यत्-विश्रम्भात्-चिरात्- because by believing in for long, चर्णम् चस्कन्द तप: ऐश्वरम् was broken of Lord Shiva austerities and splendour ' Should never ever make friends with the mind, because it is inconstant. And because by believing in it, even Lord Shiva's austerities and splendour of long standing was broken'.


नित्यं ददाति कामस्यच्छिद्रं तमनु येऽरय: ।
योगिन: कृतमैत्रस्य पत्युर्जायेव पुंश्चली ॥४॥
नित्यम् ददाति कामस्य-छिद्रम् always gives lust opportunity
तम्-अनु ये-अरय: (and) it following those enemies योगिन: कृत-मैत्रस्य to the Yogis made friends पत्यु:-जया-इव पुंश्चली of husband, wife like, faithless To the Yogis who have made friends with the mind, it always gives opportunity to lust and the enemies following it, just as a faithless wife gives opportunity to the paramour to kill the husband.


कामो मन्युर्मदो लोभ: शोकमोहभयादय: ।
कर्मबन्धश्च यन्मूल: स्वीकुर्यात्को नु तद् बुध: ॥५॥
काम: मन्यु:-मद: लोभ: lust, anger, vanity, greed,
शोक-मोह-भय-आदय: sorrow, infatuation, fear and other (evils) कर्म-बन्ध:-च यत्-मूल: with actions binding, which is the root (cause) स्वीकुर्यात्-क: नु तत् बुध: will accept which, indeed that wise man That which is the root cause of lust, anger, vanity, greed, sorrow, infatuation, fear and other evils, and that which binds a man to his action, which wise man will accept that mind as trust worthy?


अथैवमखिललोकपालललामोऽपि विलक्षणैर्जडवदवधूतवेषभाषाचरितैरविलक्षितभगवत्प्रभावो योगिनां साम्परायविधिमनुशिक्षयन् स्वकलेवरं जिहासुरात्मन्यात्मानमसंव्यवहितमनर्थान्तरभावेनान्वीक्षमाण उपरतानुवृत्तिरुपरराम ॥६॥
अथ-एवम्-अखिल-लोकपाल- then, like this, of all the world's protectors'
ललाम:-अपि विलक्षणै:-जड-वत्- the epitome also, by strange stupid like अवधूत-वेष-भाषा-चरितै:- recluse appearance, language and behaviour अविलक्षित-भगवत्-प्रभाव: undisclosed divine glory योगिनाम् साम्पराय-विधिम्- to the Yogis, the giving up of the ghost process अनुशिक्षयन् स्व-कलेवरम् जिहासु:- to teach, own body to give up आत्मनि-आत्मानम्-असंव्यवहितम्- in himself the self as identical अनर्थान्तर-भावेन- not in any other form अन्वीक्षमाण उपरत- perceiving ceased अनुवृत्ति:-उपरराम from sense perceptions ceased to be Then, like this, the epitome of all the protectors of the world, Lord Rishbhadeva's divine glory was concealed because of His strange stupid like recluse appearance, language and behaviour. To teach the Yogis the process of giving up the ghost, he thought of quitting His own body. He percieved Himself in His own Self, and did not view anything in a different form. Perceiving the Spirit directly identical in Him, he ceased to perceive all senses and became free.


तस्य ह वा एवं मुक्तलिङ्गस्य भगवत ऋषभस्य योगमायावासनया देह इमां जगतीमभिमानाभासेन संक्रममाण: कोङ्कवेङ्ककुटकान्दक्षिणकर्णाटकान्देशान् यदृच्छयोपगत: कुटकाचलोपवन आस्यकृताश्मकवल उन्माद इव मुक्तमूर्धजोऽसंवीत एव विचचार ॥७॥
तस्य ह वा एवम् His indeed, of course, thus
मुक्त-लिङ्गस्य भगवत: ऋषभस्य rid of subtle body, of Lord Rishabha योगमाया-वासनया देह इमाम् by Yoga Maayaa's vestiges, body this जगतीम्-अभिमान-आभासेन in the world by the egotism induced संक्रममाण: कोङ्क-वेङ्क-कुटकान्- wandering about, in Konka, Venka, Kutaka, दक्षिण-कर्णाटकान्-देशान् South Karnaataka, lands यदृच्छया-उपगत: at will reached कुटकाचल-उपवन Kutaka mountain forest आस्य-कृत-अश्म-कवल in mouth holding stone as mouthful उन्माद इव मुक्त-मूर्धज:- mad man like, with dishevelled hair, असंवीत एव विचचार stark naked only roamed He, Rishabhdeva, was indeed, ofcourse rid of His subtle body. By the Yoga Maayaa's vestiges and induced by egotism, this physical body wandered about in the world, in Konka, Venka, Kutaka, South Karnaataka land and reached the forest of the mountain Kutaka. He like a mad man with dishevelled hair, holding a stone in His mouth, stark naked only, roamed about.


अथ समीरवेगविधूतवेणुविकर्षणजातोग्रदावानलस्तद्वनमालेलिहान: सह तेन ददाह ॥८॥
अथ समीर-वेग-विधूत-वेणु- then by the wind's force, tossed bamboos
विकर्षण-जात-उग्र-दावानल:- friction broke out, fierce fire तत्-वनम्-आलेलिहान: that forest consumed सह तेन ददाह with that was burnt Then, in that forest, by the force of the wind, the bamboos were tossed and by the friction a fierce fire broke out, which engulfed the whole forest and in which Rishabhadeva was burnt to death.


यस्य किलानुचरितमुपाकर्ण्य कोङ्कवेङ्ककुटकानां राजार्हन्नामोपशिक्ष्य कलावधर्म उत्कृष्यमाणो भवितव्येन विमोहित: स्वधर्मपथमकुतोभयमपहाय कुपथपाखण्डमसमञ्जसं निजमनीषया मन्द: सम्प्रवर्तयिष्यते ॥९॥
यस्य किल-अनुचरितम्-उपाकर्ण्य whose, certainly, behaviour
कोङ्क-वेङ्क-कुटकानाम् Konka, Venka, and Kutaka's राजा-अर्हत्-नाम-उपशिक्ष्य king Arhat named, learning कलौ-अधर्म उत्कृष्यमाण: in Kaliyuga, unrighteousness (when) will be arising भवितव्येन विमोहित: by destined to happen, deluded स्व-धर्म-पथम्- own duties path अकुतोभयम्-अपहाय free of all risk will abandon कुपथ-पाखण्डम्-असमञ्जसं wrong heretical creed निज-मनीषया by own whims मन्द: सम्प्रवर्तयिष्यते absurd propagate When in Kaliyug unrighteousness will be on the rise, the king named Arhat of Konka, Venka, Kutaka, hearing of the practice of Rishabhdeva, will learn from it, and certainly, he will abandon the path of his own rightful duties, free of all risks and whimsically adopt and propagate the wrong heretical and absurd creed.


येन ह वाव कलौ मनुजापसदा देवमायामोहिता:स्वविधिनियोगशौचचारित्रविहीना देवहेलनान्यपव्रतानि निजनिजेच्छया गृह्णाना अस्नानाचमनाशौचकेशोल्लुञ्चनादीनि कलिनाधर्मबहुलेनोपहतधियो ब्रह्मब्राह्मणयज्ञपुरुषलोकविदूषका: प्रायेण भविष्यन्ति ॥१०॥
येन ह वाव कलौ by whom indeed in Kaliyuga
मनुजा-अपसदा: men accursed देवमाया-मोहिता: by Lord's deluding potency (Maayaa) infatuated स्व-विधि-नियोग- own scriptures ordained शौच-चारित्र-विहीना: personal hygiene, good conduct devoid of देव-हेलनानि-अपव्रतानि gods indifferent to, not following the vows निज-निज-इच्छया गृह्णाना: by ones own will, will take अस्नान-आचमन-अशौच- not bathe, or rinse the mouth impure केश-उल्लुञ्चन-आदीनि hair pulling out and such कलिना-अधर्म-बहुलेन- by Kaliyugas unrighteousness many उपहत-धिय: warped judgement ब्रह्म-ब्राह्मण-यज्ञ-पुरुष- Brahma, Braahmana, Lord Vishnu (The Deity of sacrifices) लोक-विदूषका: the devotees, will condemn प्रायेण भविष्यन्ति generally will become Led by him, indeed in Kaliyuga, many an accursed men, also infatuated by Lord's deluding potency (Maayaa), will be devoid of personal hygiene, good conduct ordained in their own scriptures .They will be indifferent to the gods and will not follow the vows and will adopt impious vows of their own free will. They will not bathe or clean the mouth, will remain unclean, will have their hair pulled out. By the many unrighteousness of Kaliyuga, their judgements will be warped and they will generally condemn Brahmaa, the Braahmanas, and Lord Vishnu, the presiding diety of the sacrifices, and His devotees.


ते च ह्यर्वाक्तनया निजलोकयात्रयान्धपरम्परयाऽऽश्चस्तास्तमस्यन्धे स्वयमेव प्रपतिष्यन्ति ॥११॥
ते च हि-अर्वाक्तनया they and surely, by this arbitrary mode
निज-लोक-यात्रया- own world following अन्ध-परम्परया- blindly one after the other आश्चस्ता:-तमसि-अन्धे assured, in abyss dark स्वयम्-एव प्रपतिष्यन्ति by themselves only, will fall And, they will surely, assured by their arbitrary mode of living, in the world of their own making, blindly following one another, will fall in the dark abyss by themselves.


अयमवतारो रजसोपप्लुतकैवल्योपशिक्षणार्थ: ॥१२॥ तस्यानुगुणान् श्लोकान् गायन्ति -
अयम्-अवतार: रजसा-उपप्लुत this descent (of The Lord), by Rajas a overcome
कैवल्य-उपशिक्षण-अर्थ: in liberation teaching purpose तस्य-अनुगुणान् its following श्लोकान् गायन्ति Shlokas are sung This descent of The Lord was mainly for the purpose of instructing in the art of liberation to those overcome by Rajas. The following Shlokas are thus sung -


अहो भुव: सप्तसमुद्रवत्या द्वीपेषु वर्षेष्वधिपुण्यमेतत् ।
गायन्ति यत्रत्यजना मुरारे: कर्माणि भद्राण्यवतारवन्ति ॥१३॥
अहो भुव: Oh! Of the earth
सप्त-समुद्र-वत्या by seven seas girt द्वीपेषु वर्षेषु- of all the divisions and subdivisions अधिपुण्यम्-एतत् exceptionally holy this गायन्ति यत्रत्य-जना: sing of which lands' people मुरारे: कर्माणि of Muraari the glory भद्राणि-अवतारवन्ति blessed and His descents Oh! Of the earth girt with the seven seas, this sub division of the divisions, Bhaaratavarsha, is exceptionally holy, as the people of this land sing the blessed glory of Lord Muraari and His various descents.


अहो नु वंशो यशसावदात: प्रैयव्रतो यत्र पुमान् पुराण: ।
कृतावतार: पुरुष: स आद्य: चचार धर्मं यदकर्महेतुम् ॥१४॥
अहो नु वंश: Oh! Indeed the race
यशसा-अवदात: by glory resplendent प्रैयव्रत: यत्र पुमान् पुराण: of Priyavrata, where the Ancient Person (Lord Naaraayana) कृत-अवतार: पुरुष: taken incarnation, Person स आद्य: चचार धर्मम् the Primary, practiced vows यत्-अकर्म-हेतुम् which for liberation are intended Oh! Indeed the race of Priyavrata is resplendent with glory, where The Ancient Person, Lord Naaraayana, incarnated and the Primary Person, the Cause of all Causes, practiced the vows which lead to salvation.


कोन्वस्यकाष्ठामपरोऽनुगच्छेन्मनोरथेनाप्यभवस्य योगी ।
यो योगमाया: स्पृहयत्युदस्ता ह्यसत्तया येन कृतप्रयत्ना: ॥१५॥
क:-नु-अस्य-काष्ठाम्- who surely of this path
अपर:-अनुगच्छेत्- other follow मनोरथेन-अपि- by mind also अभवस्य योगी of the unborn Yogi (Rishabhdeva) य: योगमाया: who the Yoga's mystic (powers) स्पृहयति-उदस्ता hankers after हि-असत्तया येन indeed being illusory by whom (spurned) कृत-प्रयत्ना: making efforts Which other Yogi, hankering for the mystic powers of Yoga, and making effort to attain them can follow the path of the unborn Yogi Rishabhdeva, even mentally, who spurned them knowing their illusory nature.


इति ह स्म सकलवेदलोकदेवब्राह्मणगवां परमगुरोर्भगवत ऋषभाख्यस्य विशुद्धाचरितमीरितं पुंसां समस्तदुश्चरिताभिहरणं परममहामङ्गलायनमिदमनुश्रद्धयोपचितयानुशृणोत्याश्रावयति वावहितो भगवति तस्मिन् वासुदेव एकान्ततो भक्तिरनयोरपि समनुवर्तते ॥१६॥
इति ह स्म सकल-वेद-लोक- this indeed was by all Vedas, worlds,
देव-ब्राह्मण-गवाम् gods, Brahmans, cows परम-गुरो:- the supreme preceptor भगवत ऋषभ-आख्यस्य Lord Rishabha named विशुद्ध-आचरितम्-ईरितम् sacred story narrated पुंसाम् समस्त दुश्चरित-अभिहरणम् of the people all sins wipes out परम-महा-मङ्गलायनम्- is of highest blessings the abode इदम्-अनुश्रद्धया-उपचितया- this, with devotion constantly अनुशृणोति-आश्रावयति listens or tells वा-अवहित: or with concentration भगवति तस्मिन् वासुदेवे in That Lord Vaasudeva एकान्तत: भक्ति:- exclusive devotion अनयो:-अपि समनुवर्तते of both also develops This was the sacred story narrated by me, of The Lord named Rishabhadeva, Who is the Supreme preceptor of all the Vedas, worlds, gods, Braahmanas, cows. This wipes away all the sins of the people, and is the abode of the highest of all the blessings. When this story is heard or told constantly with devotion and with concentration, it develops exclusive devotion for That Lord Vaasudeva, in both, the listener and the teller of the story.


यस्यामेव कवय आत्मानमविरतं विविधवृजिनसंसारपरितापोपतप्यमानमनुसवनं स्नापयन्तस्तयैव परया निर्वृत्या ह्यपवर्गमात्यन्तिकं परमपुरुषार्थमपि स्वयमासादितं नो एवाद्रियन्ते भगवदीयत्वेनैव परिसमाप्तसर्वार्था: ॥१७॥
यस्याम्-एव कवय: in which only the wise
आत्मानम्-अविरतम् the soul, constantly विविध-वृजिन-संसार-परिताप- various sufferings, world's agonies उपतप्यमानम्-अनुसवनम् स्नापयन्त: being burnt by, incessantly bathing तया-एव परया निर्वृत्या by that only supreme solace हि-अपवर्गम्-आत्यन्तिकम् indeed beatitude the everlasting परम-पुरुषार्थम्-अपि highest object of human pursuit also स्वयम्-आसादितम् by itself achieved नो एव-आद्रियन्ते not ever entertain भगवदीयत्वेन-एव by Lord being accepted only परिसमाप्त-सर्वार्था: fully realized their objective In that stream of devotion, the wise incessantly immerge their souls, tormented by the various sufferings and agonies of the world, they achieve everlasting supreme solace. Indeed, having attained by itself also, the highest object of human pursuit, beatitude, they do not entertain it, because by being accepted by The Lord, their objective is fully realized.


राजन् पतिर्गुरुरलं भवतां यदूनां दैवं प्रिय: कुलपति: क्व च किङ्करो व: ।
अस्त्वेवमङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित्स्म न भक्तियोगम् ॥१८॥
राजन् पति:-गुरु:-अलम् O King! (Pareekshit), the protector, the preceptor, besides
भवताम् यदूनाम् of your Yadu's दैवम् प्रिय: कुलपति: deity, friend, head of the family, क्व च किङ्कर: व: what and servant or अस्तु-एवम्-अङ्ग may be so O Dear! भगवान् भजताम् The Lord, to the devotees मुकुन्द: मुक्तिम् ददाति Mukunda beatitude gives कर्हिचित्-स्म न भक्ति-योगम् never ever, not devotion yoga O Dear King Pareekshit! Lord Shri Krishna, indeed was the protector, preceptor, besides, for you Yadus he was a diety, a friend, head of the family and even a servant may be. To those who worship Him, He bestows final beatitude at times, but rarely does He grant the boon of devotion to His feet.


नित्यानुभूतनिजलाभनिवृत्ततृष्ण: श्रेयस्यतद्रचनया चिरसुप्तबुद्धे: ।
लोकस्य य: करुणयाभयमात्मलोकमाख्यान्नमो भगवते ऋषभाय तस्मै ॥१९॥
नित्य-अनुभूत-निज-लाभ- in eternal realization own welfare
निवृत्त-तृष्ण: free from cravings श्रेयस्य-तत्-रचनया the beneficial that by revealing (true nature) चिर-सुप्त-बुद्धे: लोकस्य for long oblivious minded of people य: करुणया-अभयम्-आत्म-लोकम्- Who compassionately, fearless own abode आख्यात्-नमो भगवते ऋषभाय तस्मै revealed, obeisance to That Lord Rishabha Obeisance to That Lord Rishabh, free from all cravings and rich in the realization of own self, for the welfare of the people, who for long were oblivious of their own welfare, Who compassionately revealed the beneficial true nature and His own feerless abode.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चम स्कन्धे ऋषभदेवानुचरिते षष्ठोऽध्याय: ॥६॥ Thus ends the sixth discourse forming part of the Narrative of Lord Rishabhdeva, in Book Five of the great and glorious Bhaagavata-Puraana.