SRIMAD BHAGAVATAM: CANTO 5- CHAPTER 4

S'rî S'uka said: 'From the beginning of His appearance distinguished He Himself [as the son of king Nâbhi, see previous chapter and 2.7: 10] in having all the characteristics of the Supreme Lord as being equalminded to all, being of perfect peace and renunciation and of all power and the great attributes, therewith day after day increasing in His effect in a great desire to rule over ministers, citizens, the brahmins, the godly and the whole surface of the earth.

S'rî S'ukadeva Gosvâmî said: As soon as the Lord was born as the son of Mahârâja Nâbhi, 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 Mahârâja Nâbhi became more powerful day after day. Due to this, the citizens, learned brâhmanas, demigods and ministers wanted Rishabhadeva to be appointed ruler of the earth. (Vedabase)

Text 2

Thus for certain most exalted in as well his bodily features as in having all the qualities as described by the poets, did the father thus give Him because of His prowess, strength, beauty, fame, influence and heroism, the name Rishabha, the best one.

When the son of Mahârâja Nâbhi 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, Mahârâja Nâbhi, 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 Rishabha. (Vedabase)

Text 3

King Indra who turned out to be very envious with His greatness did not permit any rain to fall down on the land below the Himalayas; the Supreme Lord Rishabhadeva who knew that, smiled over it as the master of yoga and made, by the power of His spiritual self, the waters fall down on His place that was called Ajanâbha.

Indra, the King of heaven, who is very materially opulent, became envious of King Rishabhadeva. Consequently he stopped pouring water on the planet known as Bhârata-varsha. At that time the Supreme Lord, Rishabhadeva, the master of all mystic power, understood King Indra's purpose and smiled a little. Then, by His own prowess, through yogamâyâ [His internal potency], He profusely poured water upon His own place, which was known as Ajanâbha. (Vedabase)

Text 4

By His independent will had He, the Supreme Lordship and oldest, Original Person through His deluding power bewildered the mind of King Nâbhi who to his desire no doubt had gotten the most beautiful son, and that made him, overwhelmed by an excess of great jubilation, from his ecstasy with a faltering voice with great affection say: 'my dear son, my darling', as he achieved transcendental bliss in raising Him.

Due to getting a perfect son according to his desire, King Nâbhi 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 yogamâyâ, 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 Nâbhi began to raise his transcendental son with great affection, and he was overwhelmed with transcendental bliss, joy and devotion. (Vedabase)

Text 5

Knowing well of the popularity of His serving the citizens and the state, enthroned King Nâbhi, in his desire to protect the people strictly to the principle, his son, entrusting him to the brahmins. With Merudevî performed he in Badarikâs'rama with great satisfaction and skill austerities, fully absorbed in yoga worshiping Nara-Nârâyana, the Supreme Lord Vâsudeva by which he in the course of time reached His glorious abode.

King Nâbhi understood that his son, Rishabhadeva, was very popular among the citizens and among government officers and ministers. Understanding the popularity of his son, Mahârâja Nâbhi 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 brâhmanas, who would guide Him in administrating the government. Then Mahârâja Nâbhi and his wife, Merudevî, went to Badarikâs'rama in the Himalaya Mountains, where the King engaged Himself very expertly in austerities and penances with great jubilation. In full samâdhi he worshiped the Supreme Personality of Godhead, Nara-Nârâyana, who is Krishna in His plenary expansion. By doing so, in course of time Mahârâja Nâbhi was elevated to the spiritual world known as Vaikunthha. (Vedabase)

Text 6

O son of Pându [Parîkchit, see family tree], of him in fact are two verses recited: 'What man following the example of the pious king Nâbhi can do what he did and by the pure of his actions receive the Supreme Personality of God for his son?' and

O Mahârâja Parîkshit, to glorify Mahârâja Nâbhi, the old sages composed two verses. One of them is this: "Who can attain the perfection of Mahârâja Nâbhi? Who can attain his activities? Because of his devotional service, the Supreme Personality of Godhead agreed to become his son." (Vedabase)

Text 7

'Is there besides Nâbhi any other devotee of the brahmins who in worship satisfying them in the sacrificial arena, by dint of their devotional service was granted the presence of the Supreme Enjoyer of all sacrifices?'.

[The second prayer is this.] "Who is a better worshiper of brâhmanas than Mahârâja Nâbhi? Because he worshiped the qualified brâhmanas to their full satisfaction, the brâhmanas, by their brahminical prowess, showed Mahârâja Nâbhi the Supreme Personality of Godhead, Nârâyana, in person." (Vedabase)

Text 8

The Supreme Lord Rishabha then, accepting His kingdom as His field of work, set an example in living with the spiritual master, giving gifts upon achieving and, as was demanded by the guru, took upon Him the duties of a householder. Thus, being married to Jayantî who had been offered to Him by Indra, He taught by example performing both the types of work as mentioned in the scriptures [of defending the religion and fighting injustice], begetting a hundred sons [with her and with co-wives or via his sons with daughters in law] that were exactly like Him.

After Nâbhi Mahârâja departed for Badarikâs'rama, the Supreme Lord, Rishabhadeva, 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-dakshinâ) to His spiritual masters and then accepted the life of a householder. He took a wife named Jayantî and begot one hundred sons who were as powerful and qualified as He Himself. His wife Jayantî had been offered to Him by Indra, the King of heaven. Rishabhadeva and Jayantî performed householder life in an exemplary way, carrying out ritualistic activities ordained by the s'ruti and smriti s'âstra. (Vedabase)

Text 9

Of them was indeed the eldest, Bharata, a great practitioner of yoga; he had the best qualities and it was he of whom this land was called Bhârata-varsha by the people.

Of Rishabhadeva's one hundred sons, the eldest, named Bharata, was a great, exalted devotee qualified with the best attributes. In his honor, this planet has become known as Bhârata-varsha. (Vedabase)

Text 10

After him followed Kus'âvarta, Ilâvarta, Brahmâvarta, Malaya, Ketu, Bhadrasena, Indrasprik, Vidarbha and Kîkatha who were the elder ones of the ninety-nine other sons.

Following Bharata, there were ninety-nine other sons. Among these were nine elderly sons, named Kus'âvarta, Ilâvarta, Brahmâvarta, Malaya, Ketu, Bhadrasena, Indrasprik, Vidarbha and Kîkatha. (Vedabase)

Text 11-12

Of the latter were Kavi, Havi, Antariksha, Prabuddha, Pippalâyana, Avirhotra, Drumila, Camasa and Karabhâjana nine highly advanced devotees who defended the truth of this Bhâgavatam; of their good characters evincing the glories of the Lord, I will later on [in Canto 11] give a colorful account in relating the conversation between Vâsudeva and Nârada which brings the mind the fullest satisfaction.

In addition to these sons were Kavi, Havi, Antariksha, Prabuddha, Pippalâyana, Avirhotra, Drumila, Camasa and Karabhâjana. These were all very exalted, advanced devotees and authorized preachers of S'rîmad-Bhâgavatam. These devotees were glorified due to their strong devotion to Vâsudeva, the Supreme Personality of Godhead. Therefore they were very exalted. To satisfy the mind perfectly, I [S'ukadeva Gosvâmî] shall hereafter describe the characteristics of these nine devotees when I discuss the conversation between Nârada and Vâsudeva. (Vedabase)

Text 13

The eighty-one younger sons of Jayantî were, following the order of their father, well cultured with a great command of the scriptural truths and had a great expertise in the performance of sacrifices; very pure in their actions, they became great brahmins.

In addition to these nineteen sons mentioned above, there were eighty-one younger ones, all born of Rishabhadeva and Jayantî. 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 brâhmanas. (Vedabase)

Text 14

The Supreme Lord named Rishabha was indeed a completely independent Controller full of transcendental bliss who personally was always free from the unwanted; by executing strict to the tradition, did He, teaching the ignorant of whom in the course of time just the opposite in neglect of the religion is found, equipoised and unperturbed, friendly and merciful, for the people in general regulate the eternal of righteousness and economy so that they could achieve reputation, offspring and pleasure in household life [compare B.G. 4: 13].

Being an incarnation of the Supreme Personality of Godhead, Lord Rishabhadeva 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 varnâs'rama-dharma and acted accordingly. In due course of time, the principles of varnâs'rama-dharma had become neglected; therefore through His personal characteristics and behavior, He taught the ignorant public how to perform duties within the varnâs'rama-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 varnâs'rama-dharma. (Vedabase)

Text 15

Whatever is done by leading personalities is followed by the people in general [see also B.G 3: 21].

Whatever action is performed by a great man, common men follow. (Vedabase)

Text 16

Although He knew of the confidential purport of the different vedic duties on the path of the brahmins, ruled He [as a kshatriya] over the people by means of controlled senses, a controlled mind and by tolerance.

Although Lord Rishabhadeva knew everything about confidential Vedic knowledge, which includes information about all types of occupational duties, He still maintained Himself as a kshatriya and followed the instructions of the brâhmanas as they related to mind control, sense control, tolerance and so forth. Thus He ruled the people according to the system of varnâs'rama-dharma, which enjoins that the brâhmanas instruct the kshatriyas and the kshatriyas administer to the state through the vais'yas and s'ûdras. (Vedabase)