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tasya—of Him (Lord Rsabhadeva); anugunan—conforming to the instructions for liberation; slokan—verses; gayanti—chant; aho—oh; bhuvah—of this earthly planet; sapta-samudra-vatyah—possessing seven seas; dvipesu—among the islands; varsesu—among the lands; adhipunyam—more pious than any other island; etat—this (Bharata-varsa); gayanti—sing about; yatratya-janah—the people of this tract of land; murareh—of Murari, the Supreme Personality of Godhead; karmani—the activities; bhadrani—all-auspicious; avataravanti—in many incarnations such as Lord Rsabhadeva.

Learned scholars chant about the transcendental qualities of Lord Rsabhadeva in this way: “Oh, this earthly planet contains seven seas and many islands and lands, of which Bharata-varsa is considered the most pious. People of Bharata-varsa are accustomed to glorifying the activities of the Supreme Personality of Godhead in His incarnations as Lord Rsabhadeva and others. All these activities are very auspicious for the welfare of humanity.

Sri Caitanya Mahaprabhu said:

bharata-bhumite haila manusya-janma yara
janma sarthaka kari’ kara para-upakara

[Cc. Adi 9.41]

As stated in this verse, Bharata-varsa is a most pious land. The followers of Vedic literature understand the Supreme Personality of Godhead in His different incarnations, and they are privileged to glorify the Lord by following the directions of Vedic literature. After realizing the glories of human life. such people should take up the mission to spread the importance of human life throughout the whole world. This is the mission of Sri Caitanya Mahaprabhu. The word adhipunyam indicates that there are certainly many other pious men throughout the world, but the people of Bharata-varsa are even more pious. Therefore they are fit to spread Krsna Consciousness throughout the world for the benefit of all human society. Srila Madhvacarya also recognizes the land of Bharata-varsa: visesad bharate punyam. Throughout the world, there is no question of bhagavad-bhakti or devotional service, but the people of Bharata-varsa can easily understand the devotional service of the Lord. Thus every inhabitant of Bharata-varsa can perfect his life by discharging bhagavad-bhakti and then preaching this cult throughout the world for the benefit of everyone.

SB5.6.14

TEXT 14

aho nu vamso yasasavadatah

praiyavrato yatra puman puranah

krtavatarah purusah sa adyas

cacara dharmam yad akarma-hetum

aho—oh; nu—indeed; vamsah—the dynasty; yasasa—with widespread fame; avadatah—fully pure; praiyavratah—related to King Priyavrata; yatra—wherein; puman—the Supreme Person; puranah—the original; krta-avatarah—descended as an incarnation; purusah—the Supreme Personality of Godhead; sah—He; adyah—the original person; cacara—executed; dharmam—religious principles; yat—from which; akarma-hetum—the cause of the end of fruitive activities.

“Oh, what shall I say of the dynasty of Priyavrata, which is pure and very much celebrated. In that dynasty, the Supreme Person, the original Personality of Godhead, descended as an incarnation and executed religious principles that could free one from the results of fruitive activity.

There are many dynasties in human society wherein the Supreme Lord descends as an incarnation. Lord Krsna appeared in the Yadu dynasty, and Lord Ramacandra appeared in the Iksvaku, or Raghu, dynasty. Similarly, Lord Rsabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous.

SB5.6.15

TEXT 15

ko nv asya kastham aparo ’nugacchen

mano-rathenapy abhavasya yogi

yo yoga-mayah sprhayaty udasta

hy asattaya yena krta-prayatnah

kah—who; nu—indeed; asya—of Lord Rsabhadeva; kastham—the example; aparah—else; anugacchet—can follow; manah-rathena—by the mind; api—even; abhavasya—of the unborn; yogi—the mystic; yah—who; yoga-mayah—the mystic perfections of yoga; sprhayati—desires; udastah—rejected by Rsabhadeva; hi—certainly; asattaya—by the quality of being insubstantial; yena—by whom, Rsabhadeva; krta-prayatnah—although eager to serve.

“Who is that mystic yogi who can follow the examples of Lord Rsabhadeva even with his mind? Lord Rsabhadeva rejected all kinds of yogic perfection, which other yogis hanker to attain. Who is that yogi who can compare to Lord Rsabhadeva?”

Generally yogis desire the yogic perfections of anima, laghima, mahima, prakamya, prapti, isitva, vasitva and kamavasayita. Lord Rsabhadeva, however, never aspired for all these material things. Such siddhis (perfections) are presented by the illusory energy of the Lord. The real purpose of the yoga system is to achieve the favor and shelter of the lotus feet of the Supreme Personality of Godhead, but this purpose is covered by the illusory energy of yogamaya. So-called yogis are therefore allured by the superficial material perfections of anima, laghima, prapti and so forth. Consequently ordinary yogis cannot compare to Lord Rsabhadeva, the Supreme Personality of Godhead.

SB5.6.16

TEXT 16

iti ha sma sakala-veda-loka-deva-brahmana-gavam parama-guror bhagavata rsabhakhyasya visuddhacaritam iritam pumsam samasta-duscaritabhiharanam parama-maha-mangalayanam idam anusraddhayopacitayanusrnoty asravayati vavahito bhagavati tasmin vasudeva ekantato bhaktir anayor api samanuvartate.

iti—thus; ha sma—indeed; sakala—all; veda—of knowledge; loka—of people in general; deva—of the demigods; brahmana—of the brahmanas; gavam—of the cows; parama—the supreme; guroh—master; bhagavatah—of the Supreme Personality of Godhead; rsabha-akhyasya—whose name was Lord Rsabhadeva; visuddha—pure; acaritam—activities; iritam—now explained; pumsam—of every living entity; samasta—all; duscarita—sinful activities; abhiharanam—destroying; parama—foremost; maha—great; mangala—of auspiciousness; ayanam—the shelter; idam—this; anusraddhaya—with faith; upacitaya—increasing; anusrnoti—hears from the authority; asravayati—speaks to others; va—or; avahitah—being attentive; bhagavati—the Supreme Personality of Godhead; tasmin—unto Him; vasudeve—to Lord Vasudeva, Lord Krsna; eka-antatah—unflinching; bhaktih—devotion; anayoh—of both groups, the listeners and the speakers; api—certainly; samanuvartate—factually begins.

Sukadeva Gosvami continued: Lord Rsabhadeva is the master of all Vedic knowledge, human beings, demigods, cows and brahmanas. I have already explained His pure, transcendental activities, which will vanquish the sinful activities of all living entities. This narration of Lord Rsabhadeva’s pastimes is the reservoir of all auspicious things. Whoever attentively hears or speaks of them, following in the footsteps of the acaryas, will certainly attain unalloyed devotional service at the lotus feet of Lord Vasudeva, the Supreme Personality of Godhead.

yasyam eva kavaya atmanam aviratam vividha-vrjina-samsara-paritapopatapyamanam anusavanam snapayantas tayaiva paraya nirvrtya hy apavargam atyantikam parama-purusartham api svayam asaditam no evadriyante bhagavadiyatvenaiva parisamapta-sarvarthah.

The teachings of Lord Rsabhadeva are for the people of all yugas—Satya-yuga, Treta-yuga, Dvapara-yuga and especially Kali-yuga. These instructions are so powerful that even in this age of Kali, one can attain perfection simply by explaining the instructions, following in the footsteps of the acaryas or listening to the instructions with great attention. If one does so, one can attain the platform of pure devotional service to Lord Vasudeva. The pastimes of the Supreme Personality of Godhead and His devotees are recorded in Srimad-Bhagavatam so that those who recite these pastimes and listen to them will become purified. Nityam bhagavata-sevaya [SB 1.2.18]. As a matter of principle, devotees should read, speak and hear Srimad-Bhagavatam persistently, twenty-four hours daily if possible. That is the recommendation of Sri Caitanya Mahaprabhu. Kirtaniyah sada harih [Cc. adi 17.31]. One should either chant the Hare Krsna maha-mantra or read Srimad-Bhagavatam and thereby try to understand the characteristics and instructions of the Supreme Lord, who appeared as Lord Rsabhadeva, Lord Kapila and Lord Krsna. In this way one can become fully aware of the transcendental nature of the Supreme Personality of Godhead. As stated in Bhagavad-gita, one who knows the transcendental nature of the Lord’s birth and activities attains liberation from material bondage and returns to Godhead.

SB5.6.17

TEXT 17

yasyam eva—in which (Krsna consciousness or the nectar of devotional service); kavayah—the advancement of learned scholars or philosophers in spiritual life; atmanam—the self; aviratam—constantly; vividha—various; vrjina—full of sins; samsara—in material existence; paritapa—from miserable conditions; upatapyamanam—suffering; anusavanam—without stopping; snapayantah—bathing; taya—by that; eva—certainly; paraya—great; nirvrtya—with happiness; hi—certainly; apavargam—liberation; atyantikam—uninterrupted; parama-purusa-artham—the best of all human achievements; api—although; svayam—itself; asaditam—obtained; no—not; eva—certainly; adriyante—endeavor to achieve; bhagavadiyatvena eva—because of a relationship with the Supreme Personality of Godhead; parisamapta-sarva-arthah—those who have ended all kinds of material desires.

Devotees always bathe themselves in devotional service in order to be relieved from the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself. For the devotees, liberation [mukti] is very unimportant because, having attained the Lord’s transcendental loving service, they have attained everything desirable and have transcended all material desires.

rajan patir gurur alam bhavatam yadunam

Devotional service unto the Lord is the highest attainment for anyone desiring liberation from the tribulations of material existence. As stated in Bhagavad-gita (6.22), yam labdhva caparam labham manyate nadhikam tatah: “Gaining this, one thinks there is no greater gain.” When one attains the service of the Lord, which is non-different from the Lord, one does not desire anything material. Mukti means relief from material existence. Bilvamangala Thakura says: muktih mukulitanjalih sevate ’sman. For a devotee, mukti is not a very great achievement. Mukti means being situated in one’s constitutional position. The constitutional position of every living being is that of the Lord’s servant; therefore when a living entity is engaged in the Lord’s loving service, he has already attained mukti. Consequently a devotee does not aspire for mukti, even if it is offered by the Supreme Lord Himself.

SB5.6.18

TEXT 18

daivam priyah kula-patih kva ca kinkaro vah

astv evam anga bhagavan bhajatam mukundo

muktim dadati karhicit sma na bhakti-yogam

rajan—O my dear King; patih—maintainer; guruh—spiritual master; alam—certainly; bhavatam—of you; yadunam—the Yadu dynasty; daivam—the worshipable Deity; priyah—very dear friend; kula-patih—the master of the dynasty; kva ca—sometimes even; kinkarah—servant; vah—of you (the Pandavas); astu—to be sure; evam—thus; anga—O King; bhagavan—the Supreme Personality of Godhead; bhajatam—of those devotees engaged in service; mukundah—the Lord, the Supreme Personality of Godhead; muktim—liberation; dadati—delivers; karhicit—at any time; sma—indeed; na—not; bhakti-yogam—loving devotional service.

Sukadeva Gosvami continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord’s favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.

While instructing Maharaja Pariksit, Sukadeva Gosvami thought it wise to encourage the King because the King might be thinking of the glorious position of various royal dynasties. Especially glorious is the dynasty of Priyavrata, in which the Supreme Lord Rsabhadeva incarnated. Similarly, the family of Uttanapada Maharaja, the father of Maharaja Dhruva, is also glorious due to King Prthu’s taking birth in it. The dynasty of Maharaja Raghu is glorified because Lord Ramacandra appeared in that family. As far as the Yadu and Kuru dynasties are concerned, they existed simultaneously, but of the two, the Yadu dynasty was more glorious due to the appearance of Lord Krsna. Maharaja Pariksit might have been thinking that the Kuru dynasty was not as fortunate as the others because the Supreme Lord did not appear in that family, neither as Krsna, Lord Ramacandra, Lord Rsabhadeva or Maharaja Prthu. Therefore Pariksit Maharaja was encouraged by Sukadeva Gosvami in this particular verse.

The Kuru dynasty may be considered more glorious due to the presence of devotees like the five Pandavas, who rendered unalloyed devotional service. Although Lord Krsna did not appear in the Kuru dynasty. He was so obligated to the Pandavas’ devotional service that He acted as a maintainer of the family and spiritual master of the Pandavas. Although He took birth in the Yadu dynasty, Lord Krsna was more affectionate to the Pandavas. By His actions, Lord Krsna proved that He was more inclined to the Kuru dynasty than the Yadu dynasty. Indeed, Lord Krsna, indebted to the Pandavas’ devotional service, sometimes acted as their messenger, and He guided them through many dangerous situations. Therefore Maharaja Pariksit should not have been saddened because Lord Krsna did not appear in his family. The Supreme Personality of Godhead is always inclined toward His pure devotees, and by His action it is clear that liberation is not very important for the devotees. Lord Krsna easily gives one liberation, but He does not so easily give one the facility to become a devotee. Muktim dadati karhicit sma na bhakti-yogam. Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord, mukti is automatically attained.

SB5.6.19

TEXT 19

nityanubhuta-nija-labha-nivrtta-trsnah

sreyasy atad-racanaya cira-supta-buddheh

lokasya yah karunayabhayam atma-lokam

akhyan namo bhagavate rsabhaya tasmai

nitya-anubhuta—due to being always conscious of His real identity; nija-labha-nivrtta-trsnah—who was complete in Himself and had no other desire to fulfill; sreyasi—in life’s genuine welfare; a-tat-racanaya—by expanding activities in the material field, mistaking the body for the self; cira—for a long time; supta—sleeping; buddheh—whose intelligence; lokasya—of men; yah—who (Lord Rsabhadeva); karunaya—by His causeless mercy; abhayam—fearlessness; atma-lokam—the real identity of the self; akhyat—instructed; namah—respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; rsabhaya—unto Lord Rsabhadeva; tasmai—unto Him.

The Supreme Personality of Godhead, Lord Rsabhadeva, was fully aware of His true identity; therefore He was self-sufficient, and He did not desire external gratification. There was no need for Him to aspire for success, since He was complete in Himself. Those who unnecessarily engage in bodily conceptions and create an atmosphere of materialism are always ignorant of their real self-interest. Out of His causeless mercy, Lord Rsabhadeva taught the self’s real identity and the goal of life. We therefore offer our respectful obeisances unto the Lord, who appeared as Lord Rsabhadeva.