The Characteristics of Rsabhadeva, the Supreme Personality of Godhead
Summary
5.4
In this chapter, Rsabhadeva, the son of Maharaja Nabhi, begot a hundred sons, and during the reign of those sons the world was very happy in all respects.
When Rsabhadeva appeared as the son of Maharaja Nabhi, He was appreciated by the people as the most exalted and beautiful personality of that age.
His poise, influence, strength, enthusiasm, bodily luster and other transcendental qualities were beyond compare.
The word rsabha refers to the best, or the supreme.
Due to the superexcellent attributes of the son of Maharaja Nabhi, the King named his son Rsabha, or the best His influence was incomparable.
Although there was a scarcity of rain, Rsabhadeva did not care for Indra, the King of heaven, who is in charge of supplying rain.
Through His own potency, Rsabhadeva sumptuously covered Ajanabha with ample rain.
Upon receiving Rsabhadeva, who is the Supreme Personality of Godhead, as his son, King Nabhi began to raise Him very carefully.
After that, he entrusted the ruling power to Him and, retiring from family life, lived at Badarikasrama completely engaged in the worship of Vasudeva, the Supreme Lord.
To follow social customs, Lord Rsabhadeva for a while became a student in the gurukula, and after returning.
He followed the orders of His guru and accepted a wife named Jayanti, who had been given to Him by the King of heaven, Indra.
He begot a hundred sons in the womb of Jayanti.
Of these hundred sons, the eldest was known as Bharata.
Since the reign of Maharaja Bharata, this plane has been called Bharata-varsa.
Rsabhadeva’s other sons were headed by Kusavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha and Kikata.
There were also other sons named Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Drumila, Camasa and Karabhajana.
Instead of ruling the kingdom, these nine became mendicant preachers of Krsna consciousness, following the religious precepts of the Bhagavatam.
Their characteristics and activities are described in the Eleventh Canto of Srimad-Bhagavatam during the talks between Vasudeva and Narada at Kuruksetra.
To teach the general populace, King Rsabhadeva performed many sacrifices and taught His sons how to rule the citizens.
5.4.1
sri-suka uvaca
atha ha tam utpattyaivabhivyajyamana-bhagaval-laksanam samyopasama-vairagyaisvarya-maha-vibhutibhir anudinam edhamananubhavam prakrtayah praja brahmana devatas cavani-tala-samavanayatitaram jagrdhuh.
SYNONYMS
sri-sukah uvaca—Sri Sukadeva Gosvami said; atha ha—thus (after the Supreme Personality of Godhead appeared); tam—Him; utpattya—from the beginning of His appearance; eva—even; abhivyajyamana—distinctly manifested; bhagavat-laksanam—possessing the symptoms of the Supreme Personality of Godhead; samya—equal to everyone; upasama—completely peaceful, in control of the senses and mind; vairagya—renunciation; aisvarya—opulences; maha-vibhutibhih—with great attributes; anudinam—day after day; edhamana—increasing; anubhavam—His power; prakrtayah—the ministers; prajah—the citizens; brahmanah—the learned scholars in full knowledge of Brahman; devatah—the demigods; ca—and; avani-tala—the surface of the globe; samavanaya—to rule; atitaram—greatly; jagrdhuh—desired.
TRANSLATION
Sri Sukadeva Gosvami said: As soon as the Lord was born as the son of Maharaja Nabhi, He manifested symptoms of the Supreme Lord, such as marks on the bottoms of His feet (the flag, thunderbolt, etc.).
This son was equal to everyone and very peaceful.
He could control His senses and His mind, and, possessing all opulence, He did not hanker for material enjoyment.
Endowed with all these attributes, the son of Maharaja Nabhi became more powerful day after day.
Due to this, the citizens, learned brahmanas, demigods and ministers wanted Rsabhadeva to be appointed ruler of the earth.
PURPORT
In these days of cheap incarnations, it is very interesting to note the bodily symptoms found in an incarnation.
From the very beginning of His birth, it was observed that Rsabhadeva’s feet were marked with the transcendental signs (a flag, thunderbolt, lotus flower, etc.).
In addition to this, as the Lord began to grow, He became very prominent.
He was equal to everyone.
He did not favor one person and neglect another.
An incarnation of God must have the six opulences—wealth strength, knowledge, beauty, fame and renunciation.
It is said that although Rsabhadeva was endowed with all opulences, He was not at all attached to material enjoyment.
He was self-controlled and therefore liked by everyone.
Due to His superexcellent qualities, everyone wanted Him to rule the earth.
An incarnation of God has to be accepted by experienced people and by the symptoms described in the sastras.
An incarnation is not accepted simply by the adulation of foolish people.
5.4.2
tasya ha va ittham varsmana variyasa brhac-chlokena caujasa balena sriya yasasa virya-sauryabhyam ca pita rsabha itidam nama cakara.
SYNONYMS
tasya—of Him; ha va—certainly; ittham—thus; varsmana—by the bodily features; variyasa—most exalted; brhat-slokena—decorated with all the high qualities described by poets; ca—also; ojasa—by prowess; balena—by strength; sriya—by beauty; yasasa—by fame; virya-sauryabhyam—by influence and heroism; ca—and; pita—the father (Maharaja Nabhi); rsabhah—the best; iti—thus; idam—this; nama—name; cakara—gave.
TRANSLATION
When the son of Maharaja Nabhi became visible, He evinced all good qualities described by the great poets—namely, a well-built body with all the symptoms of the Godhead, prowess, strength, beauty, name, fame, influence and enthusiasm.
When the father, Maharaja Nabhi, saw all these qualities, he thought his son to be the best of human beings or the supreme being.
Therefore he gave Him the name Rsabha.
PURPORT
To accept someone as God or an incarnation of God, one must observe the symptoms of God in his body.
All the symptoms were found in the body of Maharaja Nabhi’s extraordinarily powerful son.
His body was well structured, and He displayed all the transcendental qualities.
He showed great influence, and He could control His mind and senses.
Consequently He was named Rsabha, which indicates that He was the supreme living being.
5.4.3
yasya hindrah spardhamano bhagavan varse na vavarsa tad avadharya bhagavan rsabhadevo yogesvarah prahasyatma-yogamayaya sva-varsam ajanabham namabhyavarsat.
SYNONYMS
yasya—of whom; hi—indeed; indrah—King Indra of heaven; spardhamanah—being envious; bhagavan—very opulent; varse—on Bharata-varsa; na vavarsa—did not pour water; tat—that; avadharya—knowing; bhagavan—the Supreme Personality of Godhead; rsabhadevah—Rsabhadeva; yoga-isvarah—the master of all mystic power; prahasya—smiling; atma-yoga-mayaya—by His own spiritual potency; sva-varsam—on His place; ajanabham—Ajanabha; nama—named; abhyavarsat—He poured water.
TRANSLATION
Indra, the King of heaven, who is very materially opulent, became envious of King Rsabhadeva.
Consequently he stopped pouring water on the plane known as Bharata-varsa.
At that time the Supreme Lord, Rsabhadeva, the master of all mystic power, understood King Indra’s purpose and smiled a little.
Then, by His own prowess, through yogamaya (His internal potency), He profusely poured water upon His own place, which was known as Ajanabha.
PURPORT
We find the word bhagavan used twice in this verse.
Both King Indra and Rsabhadeva, the incarnation of the Supreme Lord, are described as bhagavan.
Sometimes Narada and Lord Brahma are also addressed as bhagavan.
The word bhagavan means that one is a very opulent and powerful person like Lord Brahma, Lord Siva, Narada or Indra.
They are all addressed as bhagavan due to their extraordinary opulence.
King Rsabhadeva is an incarnation of the Supreme Lord, and therefore He was the original Bhagavan.
Consequently He is described herein as yogesvara, which indicates that He has the most powerful spiritual potency.
He is not dependent on King Indra for water.
He can supply water Himself, and He did so in this case.
In Bhagavad-gita, it is stated:
yajnad bhavati parjanyah
(Bg.3.14)
Due to the performance of yajna, clouds of water are manifest in the sky.
Clouds and rainfall are under the management of Indra, the heavenly King, but when Indra is neglectful, the Supreme Lord Himself, who is also known as yajna or yajna-pati, takes the task upon Himself.
Consequently there was sufficient rainfall in the place named Ajanabha.
When yajna-pati wants to, He can do anything without the help of any subordinate.
Therefore the Supreme Lord is known as almighty.
In the present age of Kali there will eventually be a great scarcity of water (anavrsti), for the general populace, due to ignorance and the scarcity of yajnic ingredients, will neglect to perform yajnas.
Srimad-Bhagavatam therefore advises: yajnaih sankirtana-prayaih yajanti hi sumedhasah.
After all, yajna is meant to satisfy the Supreme Personality of Godhead.
In this age of Kali there is great scarcity and ignorance; nonetheless, everyone can perform sankirtana-yajna.
Every family in every society can conduct sankirtana-yajna at least every evening.
In this way there will be no disturbance or scarcity of rain.
It is essential for the people in this age to perform the sankirtana-yajna in order to be materially happy and to advance spiritually.
5.4.4
nabhis tu yathabhilasitam suprajastvam avarudhyati-pramoda-bhara-vihvalo gadgadaksaraya gira svairam grhita-naraloka-sadharmam bhagavantam purana-purusam maya-vilasita-matir vatsa tateti sanuragam upalalayan param nirvrtim upagatah.
SYNONYMS
nabhih—King Nabhi; tu—certainly; yatha-abhilasitam—according to his desire; su-prajastvam—the most beautiful son; avarudhya—getting; ati-pramoda—of great jubilation; bhara—by an excess; vihvalah—being overwhelmed; gadgada-aksaraya—faltering in ecstasy; gira—with a voice; svairam—by His independent will; grhita—accepted; nara-loka-sadharmam—acting as if a human being; bhagavantam—the Supreme Personality of Godhead; purana-purusam—the oldest among living beings; maya—by yogamaya; vilasita—bewildered; matih—his mentality; vatsa—my dear son; tata—my darling; iti—thus; sa-anuragam—with great affection; upalalayan—raising; param—transcendental; nirvrtim—bliss; upagatah—achieved.
TRANSLATION
Due to getting a perfect son according to his desire, King Nabhi was always overwhelmed with transcendental bliss and was very affectionate to his son.
It was with ecstasy and a faltering voice that he addressed Him, My dear son, my darling This mentality was brought about by yogamaya, whereby he accepted the Supreme Lord, the supreme father, as his own son.
Out of His supreme good will, the Lord became his son and dealt with everyone as if He were an ordinary human being.
Thus King Nabhi began to raise his transcendental son with great affection, and he was overwhelmed with transcendental bliss, joy and devotion.
PURPORT
The word maya is used in the sense of illusion.
Considering the Supreme Personality of Godhead to be his own son, Maharaja Nabhi was certainly in illusion, but this was transcendental illusion.
This illusion is required; otherwise how can one accept the supreme father as his own son? The Supreme Lord appears as the son of one of His devotees, just as Lord Krsna appeared as the son of Yasoda and Nanda Maharaja.
These devotees could never think of their son as the Supreme Personality of Godhead, for such appreciation would hamper their relationship of paternal love.
5.4.5
viditanuragam apaura-prakrti jana-pado raja nabhir atmajam samaya-setu-raksayam abhisicya brahmanesupanidhaya saha merudevya visalayam prasanna-nipunena tapasa samadhi-yogena nara-narayanakhyam bhagavantam vasudevam upasinah kalena tan-mahimanam avapa.
SYNONYMS
vidita—known very well; anuragam—popularity; apaura-prakrti—among all the citizens and government officers; jana-padah—desiring to serve the people in general; raja—the King; nabhih—Nabhi; atmajam—his son; samaya-setu-raksayam—to protect the people strictly according to the Vedic principles of religious life; abhisicya—enthroning; brahmanesu—to the learned brahmanas; upanidhaya—entrusting; saha—with; merudevya—his wife.
Merudevi; visalayam—in Badarikasrama; prasanna-nipunena—performed with great satisfaction and expertise; tapasa—by austerities and penances; samadhi-yogena—by full samadhi; nara-narayana-akhyam—named Nara-Narayana; bhagavantam—the Supreme Personality of Godhead; vasudevam—Krsna; upasinah—worshiping; kalena—in due course of time; tat-mahimanam—His glorious abode, the spiritual world, Vaikuntha; avapa—achieved.
TRANSLATION
King Nabhi understood that his son, Rsabhadeva, was very popular among the citizens and among government officers and ministers.
Understanding the popularity of his son, Maharaja Nabhi enthroned Him as the emperor of the world to give protection to the general populace in terms of the Vedic religious system.
To do this, he entrusted Him into the hands of learned brahmanas, who would guide Him in administrating the government.
Then Maharaja Nabhi and his wife, Merudevi, went to Badarikasrama in the Himalaya Mountains, where the King engaged Himself very expertly in austerities and penances with great jubilation.
In full samadhi he worshiped the Supreme Personality of Godhead, Nara-Narayana, who is Krsna in His plenary expansion.
By doing so, in course of time Maharaja Nabhi was elevated to the spiritual world known as Vaikuntha.
PURPORT
When Maharaja Nabhi saw that his son Rsabhadeva was popular with the general populace and the governmental servants, he chose to install Him on the imperial throne.
In addition, he wanted to entrust his son into the hands of the learned brahmanas.
This means that a monarch was supposed to govern strictly according to Vedic principles under the guidance of learned brahmanas, who could advise Him according to the standard Vedic scriptures like Manu-smrti and similar sastras.
It is the duty of the king to rule the citizens according to Vedic principles.
According to Vedic principles, society is divided into four categories—brahmana, ksatriya, vaisya and sudra.
Catur-varnyam maya srstam guna-karma-vibhagasah (Bg.4.13).
After dividing society in this way, it is the king’s duty to see that everyone executes Vedic principles according to his caste.
A brahmana must perform the duty of a brahmana without cheating the public.
It is not that one attains the name of a brahmana without the qualifications.
It is the king’s duty to see that everyone engages in his occupational duty according to Vedic principles.
In addition, retirement at the end of life is compulsory.
Maharaja Nabhi, although still a king retired from family life and went with his wife to a place called Badarikasrama in the Himalayas, where the Deity Nara-Narayana is worshiped.
The words prasanna-nipunena tapasa indicate that the King accepted all kinds of austerity very expertly and jubilantly.
He did not at all mind leaving his comfortable life at home, although he was the emperor.
Despite undergoing severe austerities and penances, he felt very pleased at Badarikasrama, and he did everything there expertly.
In this way, being fully absorbed in Krsna consciousness (samadhi-yoga) always thinking of Krsna, Vasudeva, Maharaja Nabhi attained success at the end of his life and was promoted to the spiritual world, Vaikunthaloka.
This is the way of Vedic life.
One must stop the process of repeated birth and death and return home, back to Godhead.
The words tan-mahimanam avapa are significant in this regard.
Srila Sridhara Svami says that mahima means liberation in this life.
We should act in such a way in this life that after giving up this body, we will become liberated from the bondage of repeated birth and death.
This is called jivan-mukti.
Srila Viraraghava Acarya states that in the Chandogya Upanisad there are eight symptoms of a jivan-mukta, a person who is already liberated even when living in this body.
The first symptom of one so liberated is that he is freed from all sinful activity (apahata-papa).
As long as one is under the clutches of maya in the material energy, one has to engage in sinful activity.Bhagavad-gita describes such people as duskrtinah, which indicates that they are always engaged in sinful activity.
One who is liberated in this life does not commit any sinful activities.
Sinful activity involves illicit sex, meat-eating, intoxication and gambling.
Another symptom of a liberated person is vijara, which indicates that he is not subjected to the miseries of old age.
Another symptom is vimrtyu.
A liberated person prepares himself in such a way that he does not take on any more material bodies, which are destined to die.
In other words he does not fall down again to repeat birth and death.
Another symptom is visoka, which indicates that he is callous to material distress and happiness.
Another is vijighatsa, which indicates that he no longer desires material enjoyment.
Another symptom is apipata, which means that he has no desire other than to engage in the devotional service of Krsna, his dearmost pursuable Lord.
A further symptom is satya-kama, which indicates that all his desires are directed to the Supreme Truth, Krsna.
He does not want anything else.
He is satya-sankalpa.
Whatever he desires is fulfilled by the grace of Krsna.
First of all, he does not desire anything for his material benefit, and secondly if he desires anything at all, he simply desires to serve the Supreme Lord.
That desire is fulfilled by the Lord’s grace.
That is called satya-sankalpa.
Srila Visvanatha Cakravarti points out that the word mahima means returning to the spiritual world, back home, back to Vaikuntha.
Sri Sukadeva says that the word mahima means that the devotee attains the qualities of the Supreme Personality of Godhead.
This is called sadharma, or the same quality Just as Krsna is never born and never dies, His devotees who return to Godhead never die and never take birth within the material world.
5.4.6
yasya ha pandaveya slokav udaharanti——
ko nu tat karma rajarser
nabher anv acaret puman
apatyatam agad yasya
harih suddhena karmana
SYNONYMS
yasya—of whom; ha—indeed; pandaveya—O Maharaja Pariksit; slokau—two verses; udaharanti—recite; kah—who; nu—then; tat—that; karma—work; raja-rseh—of the pious King; nabheh—Nabhi; anu—following; acaret—could execute; puman—a man; apatyatam—sonhood; agat—accepted; yasya—whose; harih—the Supreme Personality of Godhead; suddhena—pure, executed in devotional service; karmana—by activities.
TRANSLATION
O Maharaja Pariksit, to glorify Maharaja Nabhi, the old sages composed two verses.
One of them is this: Who can attain the perfection of Maharaja Nabhi? Who can attain his activities? Because of his devotional service, the Supreme Personality of Godhead agreed to become his son
PURPORT
The words suddhena karmana are significant in this verse.
If work is not carried out in devotional service, it is contaminated by the modes of material nature.
That is explained in Bhagavad-gita: yajnarthat karmano ’nyatra loko ’yam karma-bandhanah (Bg.3.9)).
Activities performed only for the satisfaction of the Supreme Lord are pure and are not contaminated by the modes of material nature.
All other activities are contaminated by the modes of ignorance and passion, as well as goodness.
All material activities meant for satisfying the senses are contaminated, and Maharaja Nabhi did not perform anything contaminated.
He simply executed his transcendental activities even when performing yajna.
Consequently he obtained the Supreme Lord as his son.
5.4.7
brahmanyo ’nyah kuto nabher
vipra mangala-pujitah
yasya barhisi yajnesam
darsayam asur ojasa
SYNONYMS
brahmanyah—a devotee of the brahmanas; anyah—any other; kutah—where is; nabheh—besides Maharaja Nabhi; viprah—the brahmanas; mangala-pujitah—well worshiped and satisfied; yasya—of whom; barhisi—in the sacrificial arena; yajna-isam—the Supreme Personality of Godhead, the enjoyer of all sacrificial ceremonies; darsayam asuh—showed; ojasa—by their brahminical prowess.
TRANSLATION
(The second prayer is this.)
Who is a better worshiper of brahmanas than Maharaja Nabhi? Because he worshiped the qualified brahmanas to their full satisfaction, the brahmanas, by their brahminical prowess, showed Maharaja Nabhi the Supreme Personality of Godhead, Narayana, in person
PURPORT
The brahmanas engaged as priests in the sacrificial ceremony were not ordinary brahmanas.
They were so powerful that they could bring forth the Supreme Personality of Godhead by their prayers.
Thus Maharaja Nabhi was able to see the Lord face to face.
Unless one is a Vaisnava, he cannot call forth the Supreme Personality of Godhead.
The Lord does not accept an invitation unless one is a Vaisnava.
Therefore it is said in Padma Purana:
sat-karma-nipuno vipro
mantra-tantra-visaradah
avaisnavo gurur na syad
vaisnavah sva-paco guruh
A scholarly brahmana expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaisnava, but a person born in a family of a lower caste can become a spiritual master if he is a Vaisnava These brahmanas were certainly very expert in chanting the Vedic mantras.
They were competent in the performance of the Vedic rituals, and over and above this they were Vaisnavas.
Therefore by their spiritual powers they could call on the Supreme Personality of Godhead and enable their disciple, Maharaja Nabhi, to see the Lord face to face.
Srila Visvanatha Cakravarti Thakura comments that the word ojasa means by dint of devotional service
5.4.8
atha ha bhagavan rsabhadevah sva-varsam karma-ksetram anumanyamanah pradarsita-gurukula-vaso labdha-varair gurubhir anujnato grhamedhinam dharman anusiksamano jayantyam indra-dattayam ubhaya-laksanam karma samamnayamnatam abhiyunjann atmajanam atma-samananam satam janayam asa.
SYNONYMS
atha—thereupon (after the departure of his father); ha—indeed; bhagavan—the Supreme Personality of Godhead; rsabha-devah—Rsabhadeva; sva—His own; varsam—kingdom; karma-ksetram—the field of activities; anumanyamanah—accepting as; pradarsita—shown as an example; guru-kula-vasah—lived at the gurukula; labdha—having achieved; varaih—gifts; gurubhih—by the spiritual masters; anujnatah—being ordered; grha-medhinam—of the householders; dharman—duties; anusiksamanah—teaching by example; jayantyam—in His wife, Jayanti; indra-dattayam—offered by Lord Indra; ubhaya-laksanam—of both types; karma—activities; samamnayamnatam—mentioned in the scriptures; abhiyunjan—performing; atmajanam—sons; atma-samananam—exactly like Himself; satam—one hundred; janayam asa—begot.
TRANSLATION
After Nabhi Maharaja departed for Badarikasrama, the Supreme Lord, Rsabhadeva, understood that His kingdom was His field of activities.
He therefore showed Himself as an example and taught the duties of a householder by first accepting brahmacarya under the direction of spiritual masters.
He also went to live at the spiritual masters’ place, gurukula.
After His education was finished, He gave gifts (guru-daksina) to His spiritual masters and then accepted the life of a householder.
He took a wife named Jayanti and begot one hundred sons who were as powerful and qualified as He Himself.
His wife Jayanti had been offered to Him by Indra, the King of heaven.
Rsabhadeva and Jayanti performed householder life in an exemplary way, carrying out ritualistic activities ordained by the sruti and smrti sastra.
PURPORT
Being an incarnation of the Supreme Personality of Godhead, Rsabhadeva had nothing to do with material affairs.
As stated in Bhagavad-gita, paritranaya sadhunam vinasaya ca duskrtam: (Bg.4.8) the purpose of an incarnation is to liberate His devotees and to stop the demoniac activities of nondevotees.
These are the two functions of the Supreme Lord when He incarnates.
Sri Caitanya Mahaprabhu has said that in order to preach, one must live a practical life and show people how to do things.
Apani acari’ bhakti sikhaimu sabare.
One cannot teach others unless he behaves the same way himself.
Rsabhadeva was an ideal king, and He took His education in the gurukula, although He was already educated because the Supreme Lord is omniscient.
Although Rsabhadeva had nothing to learn from gurukula, He went there just to teach the people in general how to take an education from the right source, from Vedic teachers.
He then entered householder life and lived according to the principles of Vedic knowledge—sruti and smrti.
Bhakti-rasamrta-sindhu (1.2.10) Srila Rupa Gosvami, quoting the Skanda Purana, states:
sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate
(BRS 1.2.101)
Human society must follow the instructions received from sruti and smrti, Vedic literature.
Practically applied in life this is worship of the Supreme Personality of Godhead according to the pancaratrika-vidhi.
Every human being must advance his spiritual life and at the end return home, back to Godhead.
Maharaja Rsabhadeva strictly followed all these principles.
He remained an ideal grhastha and taught His sons how to become perfect in spiritual life.
These are some examples of how He ruled the earth and completed His mission as an incarnation.
5.4.9
yesam khalu maha-yogi bharato jyesthah srestha-guna asid yenedam varsam bharatam iti vyapadisanti.
SYNONYMS
yesam—of whom; khalu—indeed; maha-yogi—a very highly exalted devotee of the Lord; bharatah—Bharata; jyesthah—the eldest; srestha-gunah—qualified with the best attributes; asit—was; yena—by whom; idam—this; varsam—plane; bharatam—Bharata; iti—thus; vyapadisanti—people call.
TRANSLATION
Of Rsabhadeva’s one hundred sons, the eldest, named Bharata, was a great, exalted devotee qualified with the best attributes.
In his honor, this plane has become known as Bharata-varsa.
PURPORT
This plane known as Bharata-varsa is also called punya-bhumi, the pious land.
At the present moment Bharata-bhumi, or Bharata-varsa, is a small piece of land extending from the Himalaya Mountains to Cape Comorin.
Sometimes this peninsula is called punya-bhumi.
Sri Caitanya Mahaprabhu has given special importance to the people of this land bharata-bhumite haila manusya-janma yara
janma sarthaka kari’ kara para-upakara
One who has taken his birth as a human being in the land of India (Bharata-varsa) should make his life successful and work for the benefit of all other people (Cc.Adi9.41) The inhabitants of this piece of land are very fortunate.
They can purify their existence by accepting this Krsna consciousness movement and go outside Bharata-bhumi (India) and preach this cult to benefit the whole world.
5.4.10
tam anu kusavarta ilavarto brahmavarto malayah ketur bhadrasena indrasprg vidarbhah kikata iti nava navati pradhanah.
SYNONYMS
tam—him; anu—following; kusavarta—Kusavarta; ilavartah—Ilavarta; brahmavartah—Brahmavarta; malayah—Malaya; ketuh—Ketu; bhadra-senah—Bhadrasena; indra-sprk—Indrasprk; vidarbhah—Vidarbha; kikatah—Kikata; iti—thus; nava—nine; navati—ninety; pradhanah—older than.
TRANSLATION
Following Bharata, there were ninety-nine other sons.
Among these were nine elderly sons, named Kusavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha and Kikata.
5.4.11-12
kavir havir antariksah
prabuddhah pippalayanah
avirhotro ’tha drumilas
camasah karabhajanahupasamayanam uparistad varnayisyamah.
SYNONYMS
kavih—Kavi; havih—Havi; antariksah—Antariksa; prabuddhah—Prabuddha; pippalayanah—Pippalayana; avirhotrah—Avirhotra; atha—also; drumilah—Drumila; camasah—Camasa; karabhajanah—Karabhajana; iti—thus; bhagavata-dharma-darsanah—authorized preachers of Srimad-Bhagavatam; nava—nine; maha-bhagavatah—highly advanced devotees; tesam—of them; sucaritam—good characteristics; bhagavat-mahima-upabrmhitam—accompanied by the glories of the Supreme Lord; vasudeva-narada-samvadam—within the conversation between Vasudeva and Narada; upasamayanam—which gives full satisfaction to the mind; uparistat—hereafter (in the Eleventh Canto); varnayisyamah—I shall vividly explain.
TRANSLATION
In addition to these sons were Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Drumila, Camasa and Karabhajana.
These were all very exalted, advanced devotees and authorized preachers of Srimad-Bhagavatam.
These devotees were glorified due to their strong devotion to Vasudeva, the Supreme Personality of Godhead.
Therefore they were very exalted.
To satisfy the mind perfectly, I (Sukadeva Gosvami) shall hereafter describe the characteristics of these nine devotees when I discuss the conversation between Narada and Vasudeva.
5.4.13
yaviyamsa ekasitir jayanteyah pitur adesakara maha-salina maha-srotriya yajna-silah karma-visuddha brahmana babhuvuh.
SYNONYMS
yaviyamsah—younger; ekasitih—numbering eighty-one; jayanteyah—the sons of Jayanti, the wife of Rsabhadeva; pituh—of their father; adesakarah—following the order; maha-salinah—well behaved well cultured; maha-srotriyah—extremely learned in Vedic knowledge; yajna-silah—expert in performing ritualistic ceremonies; karma-visuddhah—very pure in their activities; brahmanah—qualified brahmanas; babhuvuh—became.
TRANSLATION
In addition to these nineteen sons mentioned above, there were eighty-one younger ones, all born of Rsabhadeva and Jayanti.
According to the order of their father, they became well cultured, well behaved, very pure in their activities and expert in Vedic knowledge and the performance of Vedic rituals.
Thus they all became perfectly qualified brahmanas.
PURPORT
From this verse we have good information of how the castes are qualified according to quality and work.
Rsabhadeva, a king, was certainly a ksatriya.
He had a hundred sons, and out of these, ten were engaged as ksatriyas and ruled the plane.
Nine sons became good preachers of Srimad-Bhagavatam (maha-bhagavatas), and this indicates that they were above the position of brahmanas.
The other eighty-one sons became highly qualified brahmanas.
These are some practical examples of how one can become fit for a certain type of activity by qualification, not by birth.
All the sons of Maharaja Rsabhadeva were ksatriyas by birth, but by quality some of them became ksatriyas, and some became brahmanas.
Nine became preachers of Srimad-Bhagavatam (bhagavata-dharma-darsanah), which means that they were above the categories of ksatriya and brahmana.
5.4.14
bhagavan rsabha-samjna atma-tantrah svayam nitya-nivrttanartha-paramparah kevalanandanubhava isvara eva viparitavat karmany arabhamanah kalenanugatam dharmam acaranenopasiksayann atad-vidam sama upasanto maitrah karuniko dharmartha-yasah-prajanandamrtavarodhena grhesu lokam niyamayat.
SYNONYMS
bhagavan—the Supreme Personality of Godhead; rsabha—Rsabha; samjnah—named; atma-tantrah—fully independent; svayam—personally; nitya—eternally; nivrtta—free from; anartha—of things not wanted (birth, old age, disease and death); paramparah—the continual succession, one after another; kevala—only; ananda-anubhavah—full of transcendental bliss; isvarah—the Supreme Lord, the controller; eva—indeed; viparita-vat—just like the opposite; karmani—material activities; arabhamanah—performing; kalena—in course of time; anugatam—neglected; dharmam—the varnasrama-dharma; acaranena—by executing; upasiksayan—teaching; a-tat-vidam—persons who are in ignorance; samah—equipoised; upasantah—undisturbed by the material senses; maitrah—very friendly to everyone; karunikah—very merciful to all; dharma—religious principles; artha—economic development; yasah—reputation; praja—sons and daughters; ananda—material pleasure; amrta—eternal life; avarodhena—for achieving; grhesu—in household life; lokam—the people in general; niyamayat—He regulated.
TRANSLATION
Being an incarnation of the Supreme Personality of Godhead, Lord Rsabhadeva was fully independent because His form was spiritual, eternal and full of transcendental bliss.
He eternally had nothing to do with the four principles of material misery (birth, death, old age and disease).
Nor was He materially attached.
He was always equipoised, and He saw everyone on the same level.
He was unhappy to see others unhappy, and He was the well-wisher of all living entities.
Although He was a perfect personality, the Supreme Lord and controller of all, He nonetheless acted as if He were an ordinary conditioned soul.
Therefore He strictly followed the principles of varnasrama-dharma and acted accordingly.
In due course of time, the principles of varnasrama-dharma had become neglected; therefore through His personal characteristics and behavior, He taught the ignorant public how to perform duties within the varnasrama-dharma.
In this way He regulated the general populace in householder life, enabling them to develop religion and economic well-being and to attain reputations, sons and daughters, material pleasure and finally eternal life.
By His instructions, He showed how people could remain householders and at the same time become perfect by following the principles of varnasrama-dharma.
PURPORT
The varnasrama-dharma is meant for imperfect, conditioned souls.
It trains them to become spiritually advanced in order to return home, back to Godhead.
A civilization that does not know the highest aim of life is no better than an animal society.
As stated in Srimad-Bhagavatam: na te viduh svartha-gatim hi visnum (SB 7.5.31).
A human society is meant for elevation to spiritual knowledge so that all of the people can be freed from the clutches of birth, death, old age and disease.
The varnasrama-dharma enables human society to become perfectly fit for getting out of the clutches of maya, and by following the regulative principles of varnasrama-dharma, one can become successful.
In this regard, see Bhagavad-gita (3.21–24).
5.4.15
yad yac chirsanyacaritam tat tad anuvartate lokah.
SYNONYMS
yat yat—whatever; sirsanya—by the leading personalities; acaritam—performed; tat tat—that; anuvartate—follow; lokah—the people in general.
TRANSLATION
Whatever action is performed by a great man, common men follow.
PURPORT
A similar verse is also found in Bhagavad-gita (3.21).
It is essential for human society to have a section of men perfectly trained as qualified brahmanas according to the instructions of Vedic knowledge.
Those below the brahminical qualification—administrators, merchants and workers—should take instructions from those ideal people who are considered to be intellectuals.
In this way, everyone can be elevated to the highest transcendental position and be freed from material attachment.
The material world is described by Lord Krsna Himself as duhkhalayam asasvatam (Bg.8.15), a temporary place of misery.
No one can stay here, even if he makes a compromise with misery.
One has to give up this body and accept another, which may not even be a human body.
As soon as one gets a material body, he becomes deha-bhrt, or dehi.
In other words, he is subjected to all the material conditions.
The leaders of society must be so ideal that by following them one can be relieved from the clutches of material existence.
5.4.16
yadyapi sva-viditam sakala-dharmam brahmam guhyam brahmanair darsita-margena samadibhir upayair janatam anusasasa.
SYNONYMS
yadyapi—although; sva-viditam—known by Him; sakala-dharmam—which includes all different types of occupational duties; brahmam—Vedic instruction; guhyam—very confidential; brahmanaih—by the brahmanas; darsita-margena—by the path showed; sama-adibhih—sama, dama, titiksa (controlling the mind controlling the senses, practicing tolerance) and so on; upayaih—by the means; janatam—the people in general; anusasasa—he ruled over.
TRANSLATION
Although Lord Rsabhadeva knew everything about confidential Vedic knowledge, which includes information about all types of occupational duties, He still maintained Himself as a ksatriya and followed the instructions of the brahmanas as they related to mind control, sense control, tolerance and so forth.
Thus He ruled the people according to the system of varnasrama-dharma, which enjoins that the brahmanas instruct the ksatriyas and the ksatriyas administer to the state through the vaisyas and sudras.
PURPORT
Although Rsabhadeva knew all the Vedic instructions perfectly well, He nonetheless followed the instructions of the brahmanas in order to perfectly maintain the social order.
The brahmanas would give advice according to the sastras, and all the other castes would follow.
The word brahma means perfect knowledge of all activities and this knowledge is very confidentially described in the Vedic literatures.
Men trained perfectly as brahmanas should know all Vedic literature, and the benefit derived from this literature should be distributed to the general populace.
The general populace should follow the perfect brahmana.
In this way, one can learn how to control the mind and senses and thus gradually advance to spiritual perfection.
5.4.17
dravya-desa-kala-vayah-sraddhartvig-vividhoddesopacitaih sarvair api kratubhir yathopadesam sata-krtva iyaja.
SYNONYMS
dravya—the ingredients for performing yajna; desa—the particular place, a holy place or a temple; kala—the suitable time, such as springtime; vayah—the age, especially youth; sraddha—faith in goodness, not in passion and ignorance; rtvik—the priests; vividha-uddesa—worshiping different demigods for different purposes; upacitaih—enriched by; sarvaih—all kinds of; api—certainly; kratubhih—by sacrificial ceremonies; yatha-upadesam—according to the instruction; sata-krtvah—one hundred times; iyaja—He worshiped.
TRANSLATION
Lord Rsabhadeva performed all kinds of sacrifices one hundred times according to the instructions of the Vedic literatures.
Thus He satisfied Lord Visnu in every respect.
All the rituals were enriched by first-class ingredients.
They were executed in holy places according to the proper time by priests who were all young and faithful.
In this way Lord Visnu was worshiped, and the prasada was offered to all the demigods.
Thus the functions and festivals were all successful.
PURPORT
It is said, kaumara acaret prajno dharman bhagavatan iha (Bhag.7.6.1).
A ritual should be performed by young men, even boys, at a tender age in order for the ritual to be performed successfully.
From childhood, people should be trained in Vedic culture, especially in devotional service.
In this way, one can perfect one’s life.
A Vaisnava does not disrespect the demigods, but on the other hand he is not so foolish that he accepts each and every demigod as the Supreme Lord.
The Supreme Lord is master of all demigods; therefore the demigods are His servants.
The Vaisnava accepts them as servants of the Supreme Lord, and he worships them directly.
In the Brahma-samhita, the important demigods—Lord Siva, Lord Brahma and even the incarnations and expansions of Lord Krsna like Maha-Visnu, Garbhodakasayi Visnu and all the other visnu-tattvas, as well as the sakti-tattvas like Durgadevi—are all worshiped by the process of worshiping Govinda with the words govindam adi-purusam tam aham bhajami .
A Vaisnava worships the demigods in relation to Govinda, not independently.
Vaisnavas are not so foolish that they consider the demigods independent of the Supreme Personality of Godhead.
This is confirmed in Caitanya-caritamrta.
Ekale isvara krsna, ara saba bhrtya: the supreme master is Krsna, and all others are His servants.
5.4.18
bhagavatarsabhena pariraksyamana etasmin varse na kascana puruso vanchaty avidyamanam ivatmano ’nyasmat kathancana kimapi karhicid aveksate bhartary anusavanam vijrmbhita-snehatisayam antarena.
SYNONYMS
bhagavata—by the Supreme Personality of Godhead; rsabhena—King Rsabha; pariraksyamane—being protected; etasmin—on this; varse—plane; na—not; kascana—anyone; purusah—even a common man; vanchati—desires; avidyamanam—not existing in reality; iva—as if; atmanah—for himself; anyasmat—from anyone else; kathancana—by any means; kimapi—anything; karhicit—at any time; aveksate—does care to see; bhartari—toward the master; anusavanam—always; vijrmbhita—expanding; sneha-atisayam—very great affection; antarena—within one’s self.
TRANSLATION
No one likes to possess anything that is like a will-o’-the-wisp or a flower in the sky, for everyone knows very well that such things do not exist.
When Lord Rsabhadeva ruled this plane of Bharatavarsa, even common men did not want to ask for anything, at any time or by any means.
No one ever asks for a will-o’-the-wisp.
In other words, everyone was completely satisfied, and therefore there was no chance of anyone’s asking for anything.
The people were absorbed in great affection for the King.
Since this affection was always expanding, they were not inclined to ask for anything.
PURPORT
In Bengal the word ghoda-dimba is used, which means the egg of a horse Since a horse never lays an egg, the word ghoda-dimba actually has no meaning.
In Sanskrit there is a word kha-puspa, which means the flower in the sky No flower grows in the sky; therefore no one is interested in asking for kha-puspa or ghoda-dimba.
During the reign of Maharaja Rsabhadeva, people were so well equipped that they did not want to ask for anything.
They were immensely supplied with all necessities for life due to King Rsabhadeva’s good government.
Consequently everyone felt full satisfaction and did not want anything.
This is the perfection of government.
If the citizens are unhappy due to bad government, the heads of government are condemned.
During these democratic days, monarchy is disliked by the people, but here is an example of how an emperor of the whole world kept all the citizens fully satisfied by supplying the necessities of life and following the Vedic principles.
Thus everyone was happy during the reign of Maharaja Rsabhadeva, the Supreme Personality of Godhead.
5.4.19
sa kadacid atamano bhagavan rsabho brahmavarta-gato brahmarsi-pravara-sabhayam prajanam nisamayantinam atmajan avahitatmanah prasraya-pranaya-bhara-suyantritan apy upasiksayann iti hovaca.
SYNONYMS
sah—He; kadacit—once; atamanah—while on tour; bhagavan—the Supreme Personality of Godhead; rsabhah—Lord Rsabha; brahmavarta-gatah—when He reached the place known as Brahmavarta (identified by some as Burma and by others as a place near Kanpura, Uttar Pradesh); brahma-rsi-pravara-sabhayam—in a meeting of first-class brahmanas; prajanam—while the citizens; nisamayantinam—were hearing; atmajan—His sons; avahita-atmanah—attentive; prasraya—of good behavior; pranaya—of devotion; bhara—by an abundance; su-yantritan—well controlled; api—although; upasiksayan—teaching; iti—thus; ha—certainly; uvaca—said.
TRANSLATION
Once while touring the world, Lord Rsabhadeva, the Supreme Lord, reached a place known as Brahmavarta.
There was a great conference of learned brahmanas at that place, and all the King’s sons attentively heard the instructions of the brahmanas there.
At that assembly, within the hearing of the citizens, Rsabhadeva instructed His sons, although they were already very well behaved, devoted and qualified.
He instructed them so that in the future they could rule the world very perfectly.
Thus he spoke as follows.
PURPORT
The instructions of Lord Rsabhadeva to His sons are very valuable if one wants to live peacefully within this world, which is full of miseries.
In the next chapter, Lord Rsabhadeva gives His sons these valuable instructions.