Maharishi Śuka continued, “O Parikshit, in this way Rṣabha Yogi conducted different types of Yogic austerities.

Avirata-parama-mahānandānubhava ātmani Sarveṣāṁ bhūtānām ātma-bhūte bhagavati vāsudeva

Rṣabhadeva was the Lord of liberation. He had experienced the ultimate bliss known as Brahmānanda. He was accomplished in the non-dual knowledge wherein even the slightest difference ceases to exist. He was accomplished in the goals that are to be achieved through this non-dual knowledge. He was not totally content with achievement of supernatural powers such as ability to fly in space per his will, travel anywhere through his mind, making himself invisible, ability to enter into the body of another living entity, ability to hear distant sounds etc. He did not care for such powers. Discarding all of them as trivial enjoyments he walked on the path of knowledge.

With this the fifth chapter of the fifth canto comes to an end.

Fifth Canto Sixth Chapter

In this chapter Rṣabhadeva discarding this gross body is explained.

Emperor Parikshit who was keenly listening to the story of Rṣabhadeva and the initiation he had given to his sons, now enquired, “O Maharishi Śuka! Through karma-yoga, Self-knowledge arises in a person. Due to Self-knowledge the person no longer seeks fruitive results and thus is freed from their bondages. Even feelings of likes and dislikes, which instigate the person towards action, disappear in karma-yogis.

Moreover, in Yogis who are established in the Self’s bliss, supernatural powers automatically arise due to God’s grace. Such supernatural powers do not cause mental impurities such as spiritual ignorance, egoism, likes, dislikes and fear of death. Is this not true, O Gurudeva?”

Maharishi Śuka replied, “O king, what you say is undoubtedly true. Nonetheless, in this world no one trusts a cunning swindler or a cruel person. Similarly some Mahatmas never trust the mind which by nature is fickle.

Realizing that the mind is inherently fickle, under no circumstances should the aspirant develop inclination towards any aspect pertaining to the mind. Friendship with the mind is forbidden. There are many supreme yogis who, after undertaking limitless austerities, have fallen only because they trusted their mind.

Unable to understand the real nature of his unchaste wife, a husband blindly trusts her words and gets cheated. Taking advantage of his weakness, she encourages her paramours to cheat him. Similarly, if the aspirant foolishly trusts his mind, it makes way for unwanted desires. It then accommodates anger which follows desires. Gradually it accommodates and encourages all six inner enemies.

Contrary to this are the chaste women, due to whom both husband and home are benefitted. Likewise with wisdom the Yoga practitioner actually benefits.

Kāmo manyur mado lobhaḥ śoka-moha-bhayādayaḥ Karma-bandhaś ca yan-mūlaḥ svīkuryāt ko nu tad budhaḥ

Desires, anger, greed, miserliness, sorrows, infatuations, attachments, jealousy, fear and other evil qualities exist purely because of the mind. A person is completely engaged in fruitive activities purely due to the mind. Thus it is the mind that binds the person into bondage. Hence a wise person never trusts the mind!

Rṣabhadeva was the crown jewel for all the guardian-deities of the world. He caused an increase in their splendor. Even then he ensured that his greatness is not revealed to this world. Through his clothing, speech and actions, which made him appear dull-witted, he concealed his real transcendental identity.

He decided to give up this gross body. In order to teach Yogis the manner in which the body should be given up, he discarded egoism in totality. He merged the intellect (buddhi) into the Self. Totally established in the Self i.e. in his original form, he withdrew completely from the worldly transactions.

Even then his body was tormented due to the influence of the illusory power. Remnants of egoism still continued to exist within him. In accordance with the will of the Supreme Lord he wandered in the Konka, Venka, Karnataka and Kutaka provinces of Southern India. He ate rocks while wandering in the forests located in the Kutaka deśa. With his disheveled hair and naked appearance he resembled a mad man.

Due to the intensity of wind, there was a friction amongst the trees in the forest, leading to a huge forest fire. This fire burnt down the entire forest. Even though Rṣabhadeva had the capability to protect himself he did not make any attempts to do so. Instead he allowed his body to be burnt in that fire.

Rṣabhadevāya namah.