19 verses
King Parīkṣit said: For ātmārāmas who have burned up the seeds of karma by knowledge produced through yoga the mystic powers which arise on their own should not produce suffering again.
Śukadeva said: You have spoken correctly, but in this world intelligent people do not at all put faith in the unsteady mind, which is like a degraded, cunning person.
You have spoken correctly. The mystic powers should not give problems. However, intelligent persons (eke) never put faith in the mind. Why? The mind at every moment takes on a new condition. Becoming pure, the mind immediately becomes impure. The degraded (kirāta), cunning person, after showing friendship, kills the trusting person after robbing him. After showing its purity, with power not to be influenced by lust and anger, one day the mind makes the sādhaka who has become lax in effort to fall down by a sudden appearance of lust or anger. Though the low-born person constantly studies t dharma and shows good character, and is trusted even in the treasury, he sometimes commits theft since his nature is difficult to give up. Similarly, though one trusts the mind which has been purified by sense control and mind control and has become fixed in hearing and meditation, the uncontrolled mind becomes absorbed in sinful object when given the opportunity, and takes away discriminating knowledge.
It is therefore said: One should never make friends with the unsteady mind because by trusting the mind even the long-standing austerity of Śiva was quickly destroyed.
Because of faith in the mind, ones austerity practiced over a long time (cirāt cīrṇam) flows away (caskanda). Aiśvaram means related to Śiva, whose austerity was destroyed by seeing the form of Mohinī. Or, it can refer to those who were expert in sense control such as Saubhari.
The mind of the yogī who trusts it gives opportunity to lust and its followers anger and greed, just as the trusting husbands loose wife gives opportunity to her lover.
The cause is explained. The mind of the trusting yogī gives an opportunity to lust and its followers, anger and greed, which are enemies. Just as the prostitute, trusted by her husband, gives opportunity to her lover, and has her husband killed, the mind makes the yogī fall from his position by lust and other desires.
What intelligent person would trust the mind, which is the cause of lust, anger, pride, greed, lamentation, illusion, fear and the cause of bondage by karma?
This verse describes the enemies mentioned in the last verse. Who would trust the mind, the root of lust etc.?
Though he was the head of all the protectors of planets, he hid his nature as the Supreme Lord by appearing dull-witted, wearing the dress of an avadhūta and speaking like an avadhūta. Teaching the yogīs how to give the material body, he desired to give an appearance of giving up his body. Constantly seeing himself as non-different from the Lord and having no obstacle of material energy obstructing him, imitating the avadhūta, he ended his pastimes on earth.
Having finished the incidental topic of why Ṛṣabhadeva did not welcome mystic powers, now Śukadeva returns to the main topic. He taught how to give up the body by imitating giving up the body. Because his body is spiritual, he always saw himself as non-different from (anarthāntara-bhāvena) Paramātmā (ātmani), without the obstacle of a material body. Imitating the conduct of an avadhūta (uparatānuvrttiḥ), he gave up his pastimes as an avatāra (upararāma). Desiring to give up his body means that he desired to give up the manifestation of his body in this world. This meaning will be evident in the next verse.
The body of the Supreme Lord Ṛṣabhadeva, who hid his qualities as the Lord during his pastimes, wandered over the earth as if moving by the remaining shadow of avidyās influence, though actually he was under the influence of yoga-māyā. Reaching Koḍka, Veḍka and Kuṭaka in Karṇāṭaka state in South India by his own will, he came to Kuṭakācala. He moved like a madman, naked, with disheveled hair, and had a stone in his mouth.
This verse describes how he gave up his body. Though he was the Lord, he gave up the characteristics of the Lord (mukta-liḍgasya), or he had the characteristics of a liberated soul. Just as the yogīs move their body by the influence of previous impressions after they are liberated, like a finished pot still moving on the potters wheel, Ṛṣabhadeva, making an appearance of identifying with a body, continue to exist by the impressions which are a reflection of avidyā (abhimānābhāsaḥ), like the jīvanmuktas. However, Ṛṣabhadeva was actually different. He existed by the influence of yoga-māyā, by the impressions of his desire to perform pastimes like an avadhūta. Just as a small child puts anything that he receives in his mouth, Ṛṣabhadeva had a stone in his mouth. He was naked (asamvītaḥ).
An intense forest fire created by the rubbing of bamboos agitated by the force of the wind, devouring everything, burned up the forest along with Ṛṣabhadeva.
It has mentioned that he disappeared. How did this happen? This verse describes the event. The fire burned up the forest along with Ṛṣabhadeva. The fire burned up the gross bodies of trees and animals in that forest. Ṛṣabhadeva burned up their subtle bodies. Thus by his mercy, all the animals and plants attained liberation.
King Arhat of Koṇka, Veḍka and Kuṭaka regions, hearing about the activities of Ṛṣabhadeva, would become bewildered when adharma increased in Kali-yuga by the results of bad karma. Foolishly giving up his path of dharma which destroys all dangers, by his own mind he propagated a deviant path which rejected the scriptures.
The jīvas of Kali-yuga, looking in the external world, will get benefit by hearing and chanting the pastimes of Ṛṣabhadeva, but not by imitating his behavior. Because the jīvas in Kali-yuga are incapable of looking inward, they become fallen by becoming fixed in Ṛṣabhadevas external conduct alone. The person called Arhat will be born in the future. Hearing of Ṛṣabhadeva through local scriptures, he thought he would also become similar by imitating Ṛṣabhadevas activities. He learned about his activities in detail (upaśīkṣya). When adharma would increase in Kali-yuga because of what would inevitably happen as a result of bad karma (bhāvitavyena), Arhat became bewildered.
By that system, bewildered by the Lords māyā, the lowest of mankind, making their own rules which are devoid of clean conduct, will practice vows against scripture without bathing, acamāna, śauca and while plucking out their body hairs, and at the same time ignoring the Lord. Their minds overcome by the proliferation of adharma in Kali-yuga, they will criticize the Vedas, brāhmaṇas, sacrifice, the Lord and the devotees.
Making up their own rules, they will be devoid of rules of cleanliness and proper conduct.
These lowest of people, faithful to an ignorant tradition concocted by themselves, which will not accept the authority of the Vedas, will fall down to hell.
Ṛṣabhadeva appeared in this world to teach liberation which had become lost due to the influence of time.
When Ṛṣabhadeva appeared, the jñānīs of that time were supposed to follow his example. He came to teach jñāna-yoga which had been lost due to the influence of time (rajosopapluta). Or he came to teach the path of liberation to those overcome by rajoguṇa. People of Satya, Treta and Dvāparā yugas could follow his teachings, but the people of Kali-yuga should only hear about him.
Sages sing verses about Ṛṣabhadeva, describing his qualities as follows: among the lands in the islands with seven seas on this earth, Bhārata-varṣa is the most pious because its inhabitants sing about the auspicious activities of the Lords incarnations.
Among the countries Bhārata-varṣa is the most pious (adhipuṇyam) because the inhabitants sing about the activities of the Lords incarnations.
The dynasty of Priyavrata is shining with fame. In that dynasty the eternal Supreme Lord has appeared. The most excellent Lord enacted dharma by which one can destroy all karma.
Among the dynasties, Priyavratas dynasty is fortunate.
Which yogī who desires the powers rejected by Ṛṣabhadeva as insubstantial and makes efforts to gain them, can follow, even in his mind, the example set by unborn Ṛṣabhadeva?
Among the yogīs, Ṛṣabhadeva is most auspicious. Which other yogī can follow the direction of Ṛṣabhadeva in his mind, much less by action? Ṛṣabhadeva was without birth. The yogī desires siddhis which were rejected as inauspicious by Ṛṣabhadeva, but the yogī makes endeavors to attain those siddhis. Or the yogī desires siddhis which were rejected by Ṛṣabhadeva but the siddhis made efforts to be accepted by him.
I have described the activities of Lord Ṛṣabhadeva, the benefactor of the Vedas, the people, devatās, brāhmaṇas and cows. With great faith, one should attentively hear and chant this story which destroys all sins of man and creates complete auspiciousness. Pure bhakti for Vāsudeva will develop in the hearer, chanter, rememberer or enjoyer of these pastimes.
The people of Kali-yuga derive greater benefit by hearing and chanting the pastimes of Ṛṣabhadeva, whereas the yogīs of other yugas derive benefit from practicing his system of yoga. The pure activities of Ṛṣabhadeva who acted for everyones benefit (paramaguroḥ) have been described. His teachings have also been described in verses such as SB 5.5.1. Āśrāvayati means to chant. Both the hearer and chanter (anayoḥ), and as well the person who remembers and the person who enjoys the topics (indicated by the word ca) develop bhakti.
The wise, suffering from various calamities of material life, continually bathe themselves in the lake of bhakti, and because of its intense bliss, they do not strive for liberation, though it considered the highest goal, which comes of its own accord since they have attained everything by being the servants of the Lord.
Bhakti is the highest goal for the living being. In bhakti (yasyām), a lake of nectar, the learned bathe themselves. They do not aspire for liberation which comes on its own, though not requested, and though offered by the Lord. They have no interest in liberation because everything is already attained by being the servant of the Lord, not by becoming the Lord.
O King Parīkṣit! Kṛṣṇa was the protector, instructor, object of worship, giver of affection, and the protector of both the Yadus and Pāṇòavas. But he was sometimes your servant. The Lord gives liberation but not even bhāva-bhakti to those who worship him.
The dynasty of Priyavrata in which the Lord as Ṛṣabha appeared is most auspicious. Uttānapādas dynasty is auspicious because the Lord as Pṛthu appeared in it. The dynasty of Raghu is auspicious because the Lord as Rāma appeared in it. Among the contemporary Yadu and Puru dynasties, the Yadu Dynasty is auspicious because Kṛṣṇa appeared in it. But our dynasty of Puru is unfortunate, because the Lord did not appear in it. In this way Parīkṣit lamented internally. Understanding his mind because he was omniscient, Śukadeva then gave him bliss by showing the superiority of bhakti over liberation. O King! Kṛṣṇa is the protector of the Pāṇdavas (bhavatām) and Yadus. He is your instructor and object of worship (daivam). He has shown affection and is the leader of the clan---though Kṛṣṇa appeared in the Yadu dynasty, he acted equally toward the Yadus and you, the Pāṇòavas. But sometimes he acted as your messenger or servant. He did not do this for the Yadus. He did more for you than for the Yadus because his greater love for you. That he gave the highest prema to you, who do not worship him, is the highest position. He does not even give bhāva-bhakti (bhakti-yogam) to those who worship him. He gives the inferior liberation but never (karhicit) bhakti. But he does not give liberation to those practicing pure bhakti, who do not desire liberation. To those persons he gives bhakti.
I offer my respects to Ṛṣabhadeva, the Supreme Lord, who, giving up all material thirst because of eternally experiencing the bliss of his svarūpa, taught by his great mercy the attainment of Vaikuṇṭha, which removes all fear from people whose intelligence has been long unaware of the highest goal, since they have been involved in activities for the body.
Concluding the story, Śukadeva offers respects. Devoid of material thirst because of realizing constantly the bliss of his svarūpa, Ṛṣabhadeva instructed through bhakti-yoga the attainment of Vaikuṇṭha (ātma-lokam) which removes all fears of people whose intelligence was long unaware of the highest goal because of involvement in activities for the body (atat-racanayā), because of his compassion. I offer respects to him.
Thus ends the commentary on the Sixth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Sixth Chapter discusses the low position of the mind, the disappearance of Ṛṣabhadeva and the rise of heterodoxy in imitation of his activities. Hearing that Ṛṣabhadeva did not welcome mystic powers, Parīkṣit asks a question. O great soul (bhagavaḥ)! For the ātmārāmas who have burned up the seeds of karma by knowledge arising from best yoga, the powers should not be harmful, since enjoyment which arises suddenly is not harmful.