Rsabhadeva (Books)

Expressions researched:
"Emperor Rsabhadeva" |"King Rsabha" |"King Rsabhadeva" |"Lord Rsabha" |"Lord Rsabhadeva" |"Maharaja Rsabha" |"Maharaja Rsabhadeva" |"Rsabha" |"Rsabhadeva" |"Rsabhadeva's" |"Srila Rsabha" |"Srila Rsabhadeva"

SB Canto 1

SB 1.3.9, Purport:

As King Ṛṣabha advised His sons, tapasya, or voluntary acceptance of penance for realization of the Transcendence, is the only duty of the human being; it was so done by the Lord Himself in an exemplary manner to teach us. The Lord is very kind to the forgetful souls. He therefore comes Himself and leaves behind necessary instructions and also sends His good sons as representatives to call all the conditioned souls back to Godhead.

SB 1.3.13, Translation:

The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

SB 1.3.13, Purport:

Mahārāja Ṛṣabha, the son of King Nābhi and Merudevī, was an incarnation of the Lord, and He instructed His sons to follow the path of perfection by tapasya, which sanctifies one's existence and enables one to attain the stage of spiritual happiness which is eternal and ever increasing.

SB 1.3.13, Purport:

Those who have been trained for abstinence in material pleasures are called dhīra, or men undisturbed by the senses. Only these dhīras can accept the orders of sannyāsa, and they can gradually rise to the status of the paramahaṁsa, which is adored by all members of society. King Ṛṣabha propagated this mission, and at the last stage He became completely aloof from the material bodily needs, which is a rare stage not to be imitated by foolish men, but to be worshiped by all.

SB 1.12.20, Purport:

Dauṣyanti Bharata: There are many Bharatas in history, of which Bharata the brother of Lord Rāma, Bharata the son of King Ṛṣabha, and Bharata the son of Mahārāja Duṣyanta are very famous. And all these Bharatas are historically known to the universe. This earth planet is known as Bhārata, or Bhārata-varṣa, due to King Bharata the son of Ṛṣabha, but according to some this land is known as Bhārata due to the reign of the son of Duṣyanta. So far as we are convinced, this land's name Bhārata-varṣa was established from the reign of Bharata the son of King Ṛṣabha. Before him the land was known as Ilāvati-varṣa, but just after the coronation of Bharata, the son of Ṛṣabha, this land became famous as Bhārata-varṣa.

SB Canto 2

SB 2.7.10, Translation:

The Lord appeared as the son of Sudevī, the wife of King Nābhi, and was known as Ṛṣabhadeva. He performed materialistic yoga to equibalance the mind. This stage is also accepted as the highest perfectional situation of liberation, wherein one is situated in one's self and is completely satisfied.

SB 2.7.10, Purport:

At the last stage of his life, Emperor Ṛṣabhadeva wandered like a dumb madman, unaffected by all kinds of bodily mistreatment. Seeing him like a madman, wandering naked with long hair and a long beard, less intelligent children and men in the street used to spit on him and urinate on his body. He used to lie in his own stool and never move. But the stool of his body was fragrant like the smell of fragrant flowers, and a saintly person would recognize him as a paramahaṁsa, one in the highest state of human perfection. One who is not able to make his stool fragrant should not, however, imitate Emperor Ṛṣabhadeva. The practice of jaḍa-yoga was possible for Ṛṣabhadeva and others on the same level of perfection, but such an uncommon practice is impossible for an ordinary man.

SB 2.7.10, Purport:

Ṛṣabhadeva was the son of King Nābhi and the grandson of King Āgnīdhra, and he was the father of King Bharata, after whose name this planet earth was called Bhārata-varṣa. Ṛṣabhadeva's mother was also known as Merudevī, although her name is mentioned here as Sudevī. It is sometimes proposed that Sudevī was another wife of King Nābhi, but since King Ṛṣabhadeva is mentioned elsewhere as the son of Merudevī, it is clear that Merudevī and Sudevī are the same person under different names.

SB Canto 3

SB 3.14.12, Purport:

According to Ṛṣabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches of birth and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kaśyapa is supposed to beget good children for the purpose of liberation.

SB 3.24.4, Purport:

It is explained here that spiritual knowledge vanquishes the knot of the heart. Matter and spirit are knotted by false ego. This identification of oneself with matter, which is called hṛdaya-granthi, exists for all conditioned souls, and it becomes more and more tightened when there is too much affection for sex life. The explanation was given by Lord Ṛṣabha to His sons that this material world is an atmosphere of attraction between male and female. That attraction takes the shape of a knot in the heart, and by material affection it becomes still more tight. For people who hanker after material possessions, society, friendship and love, this knot of affection becomes very strong. It is only by brahma-bhāvana—the instruction by which spiritual knowledge is enhanced—that the knot in the heart is cut to pieces.

SB Canto 4

SB 4.8.7, Purport:

It is said that these two kings, Uttānapāda and Priyavrata, were specifically empowered by the Supreme Personality of Godhead, unlike the great King Ṛṣabha, who was the Supreme Personality of Godhead Himself.

SB 4.9.31, Purport:

Ātmā means "the soul," and anātmya means "without any conception of the soul." Śrīla Ṛṣabhadeva instructed his sons that unless a human being comes to the point of understanding the ātmā, or spiritual position, whatever he does is ignorance, and this brings only defeat in his life.

SB 4.27.29, Purport:

Those without knowledge of the spirit soul are mad after materialistic activities, and they perform all kinds of sinful activities simply for sense gratification. According to Ṛṣabhadeva, such activities are inauspicious because they force one to accept an abominable body in the next life.

SB 4.29.36-37, Purport:

The word guru is significant in this connection. The word guru may be translated as "heavy," or "the supreme." In other words, the guru is the spiritual master. Śrīla Ṛṣabhadeva advised His sons, gurur na sa syāt. .. na mocayed yaḥ samupeta-mṛtyum: "One should not take up the post of spiritual master unless he is able to lead his disciple from the cycle of birth and death." (SB 5.5.18)

SB Canto 5

SB 5.3 Summary:

In this chapter the spotless character of King Nābhi, the oldest son of Āgnīdhra, is described. Wanting to have sons, Mahārāja Nābhi underwent severe austerities and penances. He performed many sacrifices along with his wife and worshiped Lord Viṣṇu, master of all sacrifices. Being very kind to His devotees, the Supreme Personality of Godhead was very pleased with the austerities of Mahārāja Nābhi. He personally appeared before the King in His four-handed feature, and the priests, who were performing the sacrifices, began to offer their prayers unto Him. They prayed for a son like the Lord, and Lord Viṣṇu agreed to take birth in the womb of Merudevī, the wife of King Nābhi, and incarnate as King Ṛṣabhadeva.

SB 5.3.20, Purport:

The Supreme Lord sends an avatāra (incarnation) to teach human society the proper way to execute religious principles. Such religious principles are bhakti-mārga. As the Supreme Lord Himself says in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The son of Mahārāja Nābhi, Ṛṣabhadeva, appeared on this earth to preach the principles of religion. That will be explained in the Fifth Chapter of this Fifth Canto.

SB 5.4 Summary:

In this chapter, Ṛṣabhadeva, the son of Mahārāja Nābhi, begot a hundred sons, and during the reign of those sons the world was very happy in all respects. When Ṛṣabhadeva appeared as the son of Mahārāja Nābhi, 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 ṛṣabha refers to the best, or the supreme. Due to the superexcellent attributes of the son of Mahārāja Nābhi, the King named his son Ṛṣabha, or "the best." His influence was incomparable. Although there was a scarcity of rain, Ṛṣabhadeva did not care for Indra, the King of heaven, who is in charge of supplying rain. Through His own potency, Ṛṣabhadeva sumptuously covered Ajanābha with ample rain.

SB 5.4 Summary:

Upon receiving Ṛṣabhadeva, who is the Supreme Personality of Godhead, as his son, King Nābhi began to raise Him very carefully. After that, he entrusted the ruling power to Him and, retiring from family life, lived at Badarikāśrama completely engaged in the worship of Vāsudeva, the Supreme Lord. To follow social customs, Lord Ṛṣabhadeva for a while became a student in the gurukula, and after returning, He followed the orders of His guru and accepted a wife named Jayantī, who had been given to Him by the King of heaven, Indra. He begot a hundred sons in the womb of Jayantī. Of these hundred sons, the eldest was known as Bharata. Since the reign of Mahārāja Bharata, this planet has been called Bhārata-varṣa. Ṛṣabhadeva's other sons were headed by Kuśāvarta, Ilāvarta, Brahmāvarta, Malaya, Ketu, Bhadrasena, Indraspṛk, Vidarbha and Kīkaṭa.

SB 5.4 Summary:

To teach the general populace, King Ṛṣabhadeva performed many sacrifices and taught His sons how to rule the citizens.

SB 5.4.1, Translation:

Śrī Śukadeva Gosvāmī said: As soon as the Lord was born as the son of Mahārāja Nābhi, 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 Mahārāja Nābhi became more powerful day after day. Due to this, the citizens, learned brāhmaṇas, demigods and ministers wanted Ṛṣabhadeva to be appointed ruler of the earth.

SB 5.4.1, 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 Ṛṣabhadeva'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 Ṛṣabhadeva was endowed with all opulences, He was not at all attached to material enjoyment. He was self-controlled and therefore liked by everyone.

SB 5.4.2, Translation:

When the son of Mahārāja Nābhi 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, Mahārāja Nābhi, 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 Ṛṣabha.

SB 5.4.2, 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 Mahārāja Nābhi'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 Ṛṣabha, which indicates that He was the supreme living being.

SB 5.4.3, Translation:

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

SB 5.4.3, Purport:

We find the word bhagavān used twice in this verse. Both King Indra and Ṛṣabhadeva, the incarnation of the Supreme Lord, are described as bhagavān. Sometimes Nārada and Lord Brahmā are also addressed as bhagavān. The word bhagavān means that one is a very opulent and powerful person like Lord Brahmā, Lord Śiva, Nārada or Indra. They are all addressed as bhagavān due to their extraordinary opulence. King Ṛṣabhadeva is an incarnation of the Supreme Lord, and therefore He was the original Bhagavān. Consequently He is described herein as yogeśvara, which indicates that He has the most powerful spiritual potency.

SB 5.4.5, Translation:

King Nābhi understood that his son, Ṛṣabhadeva, was very popular among the citizens and among government officers and ministers. Understanding the popularity of his son, Mahārāja Nābhi 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 brāhmaṇas, who would guide Him in administrating the government. Then Mahārāja Nābhi and his wife, Merudevī, went to Badarikāśrama in the Himalaya Mountains, where the King engaged Himself very expertly in austerities and penances with great jubilation. In full samādhi he worshiped the Supreme Personality of Godhead, Nara-Nārāyaṇa, who is Kṛṣṇa in His plenary expansion. By doing so, in course of time Mahārāja Nābhi was elevated to the spiritual world known as Vaikuṇṭha.

SB 5.4.5, Purport:

When Mahārāja Nābhi saw that his son Ṛṣabhadeva 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 brāhmaṇas. This means that a monarch was supposed to govern strictly according to Vedic principles under the guidance of learned brāhmaṇas, who could advise Him according to the standard Vedic scriptures like Manu-smṛti and similar śāstras.

SB 5.4.8, Translation:

After Nābhi Mahārāja departed for Badarikāśrama, the Supreme Lord, Ṛṣabhadeva, 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-dakṣiṇā) to His spiritual masters and then accepted the life of a householder. He took a wife named Jayantī and begot one hundred sons who were as powerful and qualified as He Himself. His wife Jayantī had been offered to Him by Indra, the King of heaven. Ṛṣabhadeva and Jayantī performed householder life in an exemplary way, carrying out ritualistic activities ordained by the śruti and smṛti śāstra.

SB 5.4.8, Purport:

Being an incarnation of the Supreme Personality of Godhead, Ṛṣabhadeva had nothing to do with material affairs. As stated in Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: (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. Śrī Caitanya Mahāprabhu has said that in order to preach, one must live a practical life and show people how to do things. Āpani ācari' bhakti śikhāimu sabāre. One cannot teach others unless he behaves the same way himself. Ṛṣabhadeva was an ideal king, and He took His education in the gurukula, although He was already educated because the Supreme Lord is omniscient. Although Ṛṣabhadeva 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.

SB 5.4.8, Purport:

Human society must follow the instructions received from śruti and smṛti, Vedic literature. Practically applied in life this is worship of the Supreme Personality of Godhead according to the pāñcarātrika-vidhi. Every human being must advance his spiritual life and at the end return home, back to Godhead. Mahārāja Ṛṣabhadeva strictly followed all these principles. He remained an ideal gṛhastha and taught His sons how to become perfect in spiritual life.

SB 5.4.9, Translation:

Of Ṛṣabhadeva'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 Bhārata-varṣa.

SB 5.4.13, Translation:

In addition to these nineteen sons mentioned above, there were eighty-one younger ones, all born of Ṛṣabhadeva and Jayantī. 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 brāhmaṇas.

SB 5.4.13, Purport:

From this verse we have good information of how the castes are qualified according to quality and work. Ṛṣabhadeva, a king, was certainly a kṣatriya. He had a hundred sons, and out of these, ten were engaged as kṣatriyas and ruled the planet. Nine sons became good preachers of Śrīmad-Bhāgavatam (mahā-bhāgavatas), and this indicates that they were above the position of brāhmaṇas. The other eighty-one sons became highly qualified brāhmaṇas. 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 Mahārāja Ṛṣabhadeva were kṣatriyas by birth, but by quality some of them became kṣatriyas, and some became brāhmaṇas. Nine became preachers of Śrīmad-Bhāgavatam (bhāgavata-dharma-darśanāḥ), which means that they were above the categories of kṣatriya and brāhmaṇa.

SB 5.4.14, Translation:

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

SB 5.4.16, Translation:

Although Lord Ṛṣabhadeva knew everything about confidential Vedic knowledge, which includes information about all types of occupational duties, He still maintained Himself as a kṣatriya and followed the instructions of the brāhmaṇas as they related to mind control, sense control, tolerance and so forth. Thus He ruled the people according to the system of varṇāśrama-dharma, which enjoins that the brāhmaṇas instruct the kṣatriyas and the kṣatriyas administer to the state through the vaiśyas and śūdras.

SB 5.4.16, Purport:

Although Ṛṣabhadeva knew all the Vedic instructions perfectly well, He nonetheless followed the instructions of the brāhmaṇas in order to perfectly maintain the social order. The brāhmaṇas would give advice according to the śāstras, 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.

SB 5.4.17, Translation:

Lord Ṛṣabhadeva performed all kinds of sacrifices one hundred times according to the instructions of the Vedic literatures. Thus He satisfied Lord Viṣṇu 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 Viṣṇu was worshiped, and the prasāda was offered to all the demigods. Thus the functions and festivals were all successful.

SB 5.4.18, 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 Ṛṣabhadeva ruled this planet of Bhāratavarṣa, 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.

SB 5.4.18, Purport:

During the reign of Mahārāja Ṛṣabhadeva, 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 Ṛṣabhadeva'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 Mahārāja Ṛṣabhadeva, the Supreme Personality of Godhead.

SB 5.4.19, Translation:

Once while touring the world, Lord Ṛṣabhadeva, the Supreme Lord, reached a place known as Brahmāvarta. There was a great conference of learned brāhmaṇas at that place, and all the King's sons attentively heard the instructions of the brāhmaṇas there. At that assembly, within the hearing of the citizens, Ṛṣabhadeva 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.

SB 5.4.19, Purport:

The instructions of Lord Ṛṣabhadeva 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 Ṛṣabhadeva gives His sons these valuable instructions.

SB 5.5 Summary:

Instructing His one hundred sons, Lord Ṛṣabhadeva advised them to accept their eldest brother, Bharata, as their guide and lord, and thereby serve him. Of all living entities, the brāhmaṇas are the best, and above the brāhmaṇas the Vaiṣṇavas are situated in an even better position. Serving a Vaiṣṇava means serving the Supreme Personality of Godhead. Thus Śukadeva Gosvāmī describes the characteristics of Bharata Mahārāja and the sacrificial performance executed by Lord Ṛṣabhadeva for the instruction of the general populace.

SB 5.5.1, Translation:

Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.

SB 5.5.1, Purport:

In this verse Lord Ṛṣabhadeva tells His sons about the importance of human life. The word deha-bhāk refers to anyone who accepts a material body, but the living entity who is awarded the human form must act differently from animals. Animals like dogs and hogs enjoy sense gratification by eating stool. After undergoing severe hardships all day, human beings are trying to enjoy themselves at night by eating, drinking, having sex and sleeping. At the same time, they have to properly defend themselves. However, this is not human civilization. Human life means voluntarily practicing suffering for the advancement of spiritual life.

SB 5.5.1, Purport:

The instructions of Ṛṣabhadeva are very essential at the present moment. People are being educated and trained to work very hard for sense gratification, and there is no sublime aim in life. A man travels to earn his livelihood, leaving home early in the morning, catching a local train and being packed in a compartment. He has to stand for an hour or two in order to reach his place of business. Then again he takes a bus to get to the office. At the office he works hard from nine to five; then he takes two or three hours to return home. After eating, he has sex and goes to sleep. For all this hardship, his only happiness is a little sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Ṛṣabhadeva clearly states that human life is not meant for this kind of existence, which is enjoyed even by dogs and hogs.

SB 5.5.10-13, Purport:

In these four verses, Ṛṣabhadeva tells His sons how they can be freed from the false identification arising from false ego and material conditional life. One gradually becomes liberated by practicing as mentioned above. All these prescribed methods enable one to give up the material body (liṅgaṁ vyapohet) and be situated in his original spiritual body. First of all one has to accept a bona fide spiritual master. This is advocated by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu: śrī-guru-pādāśrayaḥ. To be freed from the entanglement of the material world, one has to approach a spiritual master.

SB 5.5.18, Purport:

There are many spiritual masters, but Ṛṣabhadeva advises that one should not become a spiritual master if he is unable to save his disciple from the path of birth and death. Unless one is a pure devotee of Kṛṣṇa, he cannot save himself from the path of repeated birth and death.

SB 5.5.18, Purport:

We have many instances in history illustrating Ṛṣabhadeva's instructions. Śukrācārya was rejected by Bali Mahārāja due to his inability to save Bali Mahārāja from the path of repeated birth and death. Śukrācārya was not a pure devotee, he was more or less inclined to fruitive activity, and he objected when Bali Mahārāja promised to give everything to Lord Viṣṇu. Actually one is supposed to give everything to the Lord because everything belongs to the Lord.

SB 5.5.18, Purport:

The word daivam indicates a demigod or one who accepts worship from a dependent. Ordinarily, the spiritual master, husband, father, mother or superior relative accepts worship from an inferior relative, but here Ṛṣabhadeva forbids this. First the father, spiritual master or husband must be able to release the dependent from repeated birth and death. If he cannot do this, he plunges himself into the ocean of reproachment for his unlawful activities. Everyone should be very responsible and take charge of his dependents just as a spiritual master takes charge of his disciple or a father takes charge of his son

SB 5.5.19, Translation:

My transcendental body [sac-cid-ānanda-vigraha [Bs. 5.1]] looks exactly like a human form, but it is not a material human body. It is inconceivable. I am not forced by nature to accept a particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and I always think of the welfare of My devotees. Therefore within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion (adharma) and nondevotional activities. They do not appeal to Me. Due to all these transcendental qualities, people generally pray to Me as Ṛṣabhadeva, the Supreme Personality of Godhead, the best of all living entities.

SB 5.5.19, Purport:

When we see a body full of spiritual energy, it is very difficult for us to understand how the spiritual energy can have a body. It is said that Lord Ṛṣabhadeva's body is completely spiritual; therefore for a materialistic person, it is very difficult to understand. For a materialistic person, the completely spiritual body is inconceivable. We have to accept the version of the Vedas when our experimental perception cannot understand a subject.

SB 5.5.19, Purport:

Unintelligent people think that the Supreme Lord accepts a body composed of the material energy. We can easily understand the material body, but we cannot understand the spiritual body. Therefore Ṛṣabhadeva says: idaṁ śarīraṁ mama durvibhāvyam. In the spiritual world, everyone has a spiritual body. There is no conception of material existence there. In the spiritual world there is only service and the receiving of service. There is only sevya, sevā, and sevaka—the person served, the process of service and the servant. These three items are completely spiritual, and therefore the spiritual world is called absolute. There is no tinge of material contamination there. Being completely transcendental to the material conception, Lord Ṛṣabhadeva states that His heart is composed of dharma. Dharma is explained in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. In the spiritual world, every living entity is surrendered to the Supreme Lord and is completely on the spiritual platform. Although there are servitors, the served and service, all are spiritual and variegated. At the present moment, due to our material conception. everything is durvibhāvya, inconceivable.

SB 5.5.19, Purport:

Being the Supreme, the Lord is called Ṛṣabha, the best. In terms of the Vedic language, nityo nityānām. We are also spiritual. but we are subordinate. Kṛṣṇa, the Supreme Lord, is the foremost living entity. The word ṛṣabha means "the chief," or "the supreme," and indicates the Supreme Being, or God Himself.

SB 5.5.20, Purport:

Ṛṣabhadeva's heart was always uncontaminated and spiritual. Consequently all the sons born from the heart of Ṛṣabhadeva were spiritually inclined. Nonetheless. Ṛṣabhadeva suggested that His eldest son was superior, and He advised the others to serve him. All the brothers of Bharata Mahārāja were advised by Ṛṣabhadeva to adhere to Bharata's service. The question may be asked why one should be attached to family members, for in the beginning it was advised that one should not be attached to home and family. However, it is also advised, mahīyasām pāda-rajo-'bhiṣeka—one has to serve the mahīyān, one who is very spiritually advanced. Mahat-sevāṁ dvāram āhur vimukteḥ: (SB 5.5.2) by serving the mahat, the exalted devotee, one's path for liberation is open. The family of Ṛṣabhadeva should not be compared to an ordinary materialistic family. Bharata Mahārāja, Ṛṣabhadeva's eldest son, was specifically very exalted. For this reason the other sons were advised to serve him for his pleasure. That was to be their duty.

SB 5.5.20, Purport:

The Supreme Lord was advising Bharata Mahārāja to be the chief ruler of the planet. This is the real plan of the Supreme Lord. In the Battle of Kurukṣetra, we find that Lord Kṛṣṇa wanted Mahārāja Yudhiṣṭhira to be the supreme emperor of this planet. He never wanted Duryodhana to take the post. As stated in the previous verse, Lord Ṛṣabhadeva's heart is hṛdayaṁ yatra dharmaḥ. The characteristic dharma is also explained in Bhagavad-gītā: surrender unto the Supreme Personality of Godhead. To protect dharma (paritrāṇāya sādhūnām (BG 4.8)), the Lord always wants the ruler of the earth to be a devotee. Then everything goes on nicely for the benefit of everyone.

SB 5.5.20, Purport:

If people strictly followed the principles of Bhagavad-gītā, they would elect a person who is the Lord's devotee. Then automatically there would be good government. Ṛṣabhadeva therefore recommended Bharata Mahārāja as the emperor of this planet. Serving a devotee means serving the Supreme Lord, for a devotee always represents the Lord. When a devotee is in charge, the government is always congenial and beneficial for everyone.

SB 5.5.21-22, Purport:

In this verse the brāhmaṇas are given a position superior to that of the Supreme Lord. The idea is that the government should be conducted under the guidance of the brāhmaṇas. Although Ṛṣabhadeva recommended His eldest son, Bharata, as emperor of the earth, he still had to follow the instructions of the brāhmaṇas in order to govern the world perfectly.

SB 5.5.27, Translation and Purport:

The true activity of the sense organs—mind, sight, words and all the knowledge-gathering and working senses—is to engage fully in My service. Unless his senses are thus engaged, a living entity cannot think of getting out of the great entanglement of material existence, which is exactly like Yamarāja's stringent rope.

As stated in the Nārada-pañcarātra:

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

(CC Madhya 19.170)

This is the conclusion of bhakti. All the time, Lord Ṛṣabhadeva has been stressing devotional service, and now He is concluding by saying that all the senses should be engaged in the Lord's service. There are five senses by which we gather knowledge and five senses with which we work. These ten senses and the mind should be fully engaged in the Lord's service. Without engaging them in this way, one cannot get out of the clutches of māyā.

SB 5.5.28, Translation:

Śukadeva Gosvāmī said: Thus the great well-wisher of everyone, the Supreme Lord Ṛṣabhadeva, instructed His own sons. Although they were perfectly educated and cultured, He instructed them just to set an example of how a father should instruct his sons before retiring from family life. Sannyāsīs, who are no longer bound by fruitive activity and who have taken to devotional service after all their material desires have been vanquished, also learn by these instructions. Lord Ṛṣabhadeva instructed His one hundred sons, of whom the eldest, Bharata, was a very advanced devotee and a follower of Vaiṣṇavas. In order to rule the whole world, the Lord enthroned His eldest son on the royal seat. Thereafter, although still at home, Lord Ṛṣabhadeva lived like a madman, naked and with disheveled hair. Then the Lord took the sacrificial fire within Himself, and He left Brahmāvarta to tour the whole world.

SB 5.5.28, Purport:

Actually the instructions given to Lord Ṛṣabhadeva's sons were not exactly meant for His sons because they were already educated and highly advanced in knowledge. Rather, these instructions were meant for sannyāsīs who intend to become advanced devotees. Sannyāsīs must abide by Lord Ṛṣabhadeva's instructions while on the path of devotional service. Lord Ṛṣabhadeva retired from family life and lived like a naked madman even while still with His family.

SB 5.5.29, Translation:

After accepting the feature of avadhūta, a great saintly person without material cares, Lord Ṛṣabhadeva passed through human society like a blind, deaf and dumb man, an idle stone, a ghost or a madman. Although people called Him such names, He remained silent and did not speak to anyone.

SB 5.5.30, Translation:

Ṛṣabhadeva began to tour through cities, villages, mines, countrysides, valleys, gardens, military camps, cow pens, the homes of cowherd men, transient hotels, hills, forests and hermitages. Wherever He traveled, all bad elements surrounded Him, just as flies surround the body of an elephant coming from a forest. He was always being threatened, beaten, urinated upon and spat upon. Sometimes people threw stones, stool and dust at Him, and sometimes people passed foul air before Him. Thus people called Him many bad names and gave Him a great deal of trouble, but He did not care about this, for He understood that the body is simply meant for such an end. He was situated on the spiritual platform, and, being in His spiritual glory, He did not care for all these material insults. In other words, He completely understood that matter and spirit are separate, and He had no bodily conception. Thus, without being angry at anyone, He walked through the whole world alone.

SB 5.5.30, Purport:

As far as Ṛṣabhadeva is concerned, it has already been explained: idaṁ śarīraṁ mama durvibhāvyam. He did not at all possess a material body; and therefore He was tolerant of all the trouble offered to Him by the bad elements in society. Consequently He could tolerate people's throwing stool and dust upon Him and beating Him. His body was transcendental and consequently did not at all suffer pain. He was always situated in His spiritual bliss.

SB 5.5.30, Purport:

Although Lord Ṛṣabhadeva was maltreated by the bad elements of the world. He was not at all affected. Therefore it is stated here. sva-mahima-avasthānena: "He was situated in His own glory." He was never saddened due to being insulted in the many ways described above.

SB 5.5.31, Translation:

Lord Ṛṣabhadeva's hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His reddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost.

SB 5.5.31, Purport:

Although Lord Ṛṣabhadeva's body was very much neglected, His transcendental features were so attractive that even married women were attracted to Him. His beauty and dirtiness combined to make His beautiful body appear as though it were haunted by a ghost.

SB 5.5.32, Translation:

When Lord Ṛṣabhadeva saw that the general populace was very antagonistic to His execution of mystic yoga, He accepted the behavior of a python in order to counteract their opposition. Thus He stayed in one place and lay down. While lying down, He ate and drank, and He passed stool and urine and rolled in it. Indeed, He smeared His whole body with His own stool and urine so that opposing elements might not come and disturb Him.

SB 5.5.32, Purport:

Unless one is a preacher, there is no need to travel all over the world. A person can stay in one place and execute devotional service suitably according to time and circumstance. When Ṛṣabhadeva saw that He was simply being disturbed by traveling throughout the world, He decided to lie down in one place like a python. Thus He ate, drank, and He passed stool and urine and smeared His body with them so that people would not disturb Him.

SB 5.5.33, Translation:

Because Lord Ṛṣabhadeva remained in that condition, the public did not disturb Him, but no bad aroma emanated from His stool and urine. Quite the contrary, His stool and urine were so aromatic that they filled eighty miles of the countryside with a pleasant fragrance.

SB 5.5.33, Purport:

From this we can certainly assume that Lord Ṛṣabhadeva was transcendentally blissful. His stool and urine were so completely different from material stool and urine that they were aromatic. Even in the material world, cow dung is accepted as purified and antiseptic. A person can keep stacks of cow dung in one place, and it will not create a bad odor to disturb anyone. We can take it for granted that in the spiritual world, stool and urine are also pleasantly scented. Indeed, the entire atmosphere became very pleasant due to Lord Ṛṣabhadeva's stool and urine.

SB 5.5.34, Translation:

In this way Lord Ṛṣabhadeva followed the behavior of cows, deer and crows. Sometimes He moved or walked, and sometimes He sat down in one place. Sometimes He lay down, behaving exactly like cows, deer and crows. In that way, He ate, drank, passed stool and urine and cheated the people in this way.

SB 5.5.34, Purport:

Being the Supreme Personality of Godhead, Lord Ṛṣabhadeva possessed a transcendental, spiritual body. Since the general public could not appreciate His behavior and mystic yoga practice, they began to disturb Him. To cheat them, He behaved like crows, cows and deer.

SB 5.5.35, Translation:

O King Parīkṣit, just to show all the yogīs the mystic process, Lord Ṛṣabhadeva, the partial expansion of Lord Kṛṣṇa, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vāsudeva, the son of Vasudeva, is the original source of Lord Ṛṣabhadeva. There is no difference in Their constitution, and consequently Lord Ṛṣabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others, and to see things far, far away. Although He could do all this, He did not exercise these powers.

SB 5.5.35, Purport:

Being a plenary expansion of Lord Vāsudeva, Lord Ṛṣabhadeva possessed all these mystic yoga powers, but He was satisfied with His devotional love of Kṛṣṇa, which was evinced by the ecstatic symptoms, such as crying, laughing and shivering.

SB 5.6 Summary:

This chapter tells how Lord Ṛṣabhadeva left His body. He was not attached to His body even when it was being burned up in a forest fire. When the seed of fruitive activity is burned by the fire of knowledge, the spiritual properties and mystic powers are automatically manifest, yet bhakti-yoga is not affected by these mystic powers. An ordinary yogī is captivated by mystic powers and his progress checked; therefore a perfect yogī does not welcome them. Because the mind is restless and undependable, it must remain always under control.

SB 5.6 Summary:

Due to a restless mind, even a very advanced yogī can fall down. The mind is so restless that it induces even a perfect yogī to be controlled by the senses. Therefore Lord Ṛṣabhadeva, for the instruction of all yogīs, showed the process of quitting the body. While traveling in South India, through the provinces of Karṇāṭa, Koṅka, Veṅka and Kuṭaka, Lord Ṛṣabhadeva arrived in the neighborhood of Kuṭakācala. Suddenly there was a forest fire that burned the forest and Lord Ṛṣabhadeva's body to ashes. The pastimes of Lord Ṛṣabhadeva as a liberated soul were known by the King of Koṅka, Veṅka and Kuṭaka. This King's name was Arhat. He later became captivated by the illusory energy, and in this condition he set forth the basic principles of Jainism. Lord Ṛṣabhadeva set forth the principles of religion that can free one from material bondage, and He put an end to all kinds of atheistic activities.

SB 5.6 Summary:

Lord Ṛṣabhadeva neglected all the mystic powers for which the so-called yogīs hanker. Because of the beauty of devotional service, devotees are not at all interested in so-called mystic power. The master of all yogic power, Lord Kṛṣṇa, can exhibit all powers on behalf of His devotee. Devotional service is more valuable than yogic mystic powers.

SB 5.6.1, Translation:

King Parīkṣit asked Śukadeva Gosvāmī: My dear Lord, for those who are completely pure in heart, knowledge is attained by the practice of bhakti-yoga, and attachment for fruitive activity is completely burned to ashes. For such people, the powers of mystic yoga automatically arise. They do not cause distress. Why, then, did Ṛṣabhadeva neglect them?

SB 5.6.1, Purport:

Sometimes a yogī displays a little yogic power by manufacturing gold. A little quantity of gold captivates foolish people, and thus the yogī gets many followers, who are willing to accept such a tiny person as the Supreme Personality of Godhead. Such a yogī may also advertise himself as Bhagavān. However, a devotee does not have to exhibit such magical wonders. Without practicing the mystic yogic process, he achieves even greater opulence all over the world. Under the circumstances, Lord Ṛṣabhadeva refused to manifest mystic yogic perfections, and Mahārāja Parīkṣit asked why He did not accept them, since, for a devotee, they are not at all disturbing. A devotee is never distressed or satisfied by material opulence. His concern is how to please the Supreme Personality of Godhead. If, by the grace of the Supreme Lord, a devotee achieves extraordinary opulence, he utilizes the opportunity for the Lord's service. He is not disturbed by the opulence.

SB 5.6.2, Purport:

Even one who has renounced the world and has taken sannyāsa should not renounce chanting the Hare Kṛṣṇa mahā-mantra. Renunciation does not mean that one has to renounce saṅkīrtana-yajña. Similarly, one should not renounce charity or tapasya. The yoga system for control of the mind and senses must be strictly followed. Lord Ṛṣabhadeva showed how severe types of tapasya could be performed, and He set an example for all others.

SB 5.6.3, Purport:

Although the living entities are part and parcel of the Supreme Lord and are therefore in a transcendental position, they are still suffering in this material world and struggling for existence due to the mind and the senses. To get out of this false struggle for existence and become happy in the material world, one has to control the mind and senses and be detached from material conditions. One should never neglect austerities and penances; one should always perform them. Lord Ṛṣabhadeva personally showed us how to do this.

SB 5.6.6, Translation:

Lord Ṛṣabhadeva was the head of all kings and emperors within this universe, but assuming the dress and language of an avadhūta, He acted as if dull and materially bound. Consequently no one could observe His divine opulence. He adopted this behavior just to teach yogīs how to give up the body. Nonetheless, He maintained His original position as a plenary expansion of Lord Vāsudeva, Kṛṣṇa. Remaining always in that state, He gave up His pastimes as Lord Ṛṣabhadeva within the material world. If, following in the footsteps of Lord Ṛṣabhadeva, one can give up his subtle body, there is no chance that one will accept a material body again.

SB 5.6.7, Translation:

Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṅka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman.

SB 5.6.8, Translation:

While He was wandering about, a wild forest fire began. This fire was caused by the friction of bamboos, which were being blown by the wind. In that fire, the entire forest near Kuṭakācala and the body of Lord Ṛṣabhadeva were burnt to ashes.

SB 5.6.8, Purport:

Such a forest fire can burn the external bodies of animals, but Lord Ṛṣabhadeva was not burned, although He apparently seemed so. Lord Ṛṣabhadeva is the Supersoul of all living entities within the forest, and His soul is never burned by fire. As stated in Bhagavad-gītā, adāhyo 'yam—the soul is never burned by fire. Due to Lord Ṛṣabhadeva's presence, all the animals in the forest were also liberated from material encagement.

SB 5.6.9, Translation:

Śukadeva Gosvāmī continued speaking to Mahārāja Parīkṣit: My dear King, the King of Koṅka, Veṅka and Kuṭaka whose name was Arhat, heard of the activities of Ṛṣabhadeva and, imitating Ṛṣabhadeva's principles, introduced a new system of religion. Taking advantage of Kali-yuga, the age of sinful activity, King Arhat, being bewildered, gave up the Vedic principles, which are free from risk, and concocted a new system of religion opposed to the Vedas. That was the beginning of the Jain dharma. Many other so-called religions followed this atheistic system.

SB 5.6.9, Purport:

When Lord Śrī Kṛṣṇa was present on this planet, a person named Pauṇḍraka imitated the four-handed Nārāyaṇa and declared himself the Supreme Personality of Godhead. He desired to compete with Kṛṣṇa. Similarly, during the time of Lord Ṛṣabhadeva, the King of Koṅka and Veṅka acted like a paramahaṁsa and imitated Lord Ṛṣabhadeva. He introduced a system of religion and took advantage of the fallen condition of the people in this age of Kali.

SB 5.6.10, Purport:

There are many hippie groups at the present moment, but they all originated from King Arhat, who imitated the activities of Lord Ṛṣabhadeva, who was situated on the paramahaṁsa stage. King Arhat did not care for the fact that although Lord Ṛṣabhadeva acted like a madman, His stool and urine were nonetheless aromatic, so much so that they nicely scented the countryside for miles around. The followers of King Arhat went under the name Jains, and they were later followed by many others, particularly by the hippies, who are more or less offshoots of Māyāvāda philosophy because they think themselves the Supreme Personality of Godhead.

SB 5.6.12, Translation:

In this age of Kali, people are overwhelmed by the modes of passion and ignorance. Lord Ṛṣabhadeva incarnated Himself to deliver them from the clutches of māyā.

SB 5.6.12, Purport:

Jains refer to Lord Ṛṣabhadeva as their original preceptor. If such people are serious followers of Ṛṣabhadeva, they must also take His instructions. In the Fifth Chapter of this canto, Ṛṣabhadeva gave His one hundred sons instructions whereby they could become free from the clutches of māyā. If one actually follows Ṛṣabhadeva, he will certainly be delivered from the clutches of māyā and return home, back to Godhead. If one strictly follows the instructions of Ṛṣabhadeva given in the Fifth Chapter, he will certainly be liberated. Lord Ṛṣabhadeva incarnated specifically to deliver these fallen souls.

SB 5.6.13, Translation:

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

SB 5.6.14, Purport:

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

SB 5.6.15, Translation:

"Who is that mystic yogī who can follow the examples of Lord Ṛṣabhadeva even with his mind? Lord Ṛṣabhadeva rejected all kinds of yogic perfection, which other yogīs hanker to attain. Who is that yogī who can compare to Lord Ṛṣabhadeva?"

SB 5.6.15, Purport:

Generally yogīs desire the yogic perfections of aṇimā, laghimā, mahimā, prākāmya, prāpti, īśitva, vaśitva and kāmāvasāyitā. Lord Ṛṣabhadeva, 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 yogamāyā. So-called yogīs are therefore allured by the superficial material perfections of aṇimā, laghimā, prāpti and so forth. Consequently ordinary yogīs cannot compare to Lord Ṛṣabhadeva, the Supreme Personality of Godhead.

SB 5.6.16, Translation:

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

SB 5.6.16, Purport:

The teachings of Lord Ṛṣabhadeva are for the people of all yugas-Satya-yuga, Tretā-yuga, Dvāpara-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 ācāryas or listening to the instructions with great attention. If one does so, one can attain the platform of pure devotional service to Lord Vāsudeva.

SB 5.6.16, Purport:

One should either chant the Hare Kṛṣṇa mahā-mantra or read Śrīmad-Bhāgavatam and thereby try to understand the characteristics and instructions of the Supreme Lord, who appeared as Lord Ṛṣabhadeva, Lord Kapila and Lord Kṛṣṇa. In this way one can become fully aware of the transcendental nature of the Supreme Personality of Godhead.

SB 5.6.18, Purport:

While instructing Mahārāja Parīkṣit, Śukadeva Gosvāmī 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 Ṛṣabhadeva incarnated. Similarly, the family of Uttānapāda Mahārāja, the father of Mahārāja Dhruva, is also glorious due to King Pṛthu's taking birth in it. The dynasty of Mahārāja Raghu is glorified because Lord Rāmacandra 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 Kṛṣṇa. Mahārāja Parīkṣit 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 Kṛṣṇa, Lord Rāmacandra, Lord Ṛṣabhadeva or Mahārāja Pṛthu. Therefore Parīkṣit Mahārāja was encouraged by Śukadeva Gosvāmī in this particular verse.

SB 5.6.19, Translation:

The Supreme Personality of Godhead, Lord Ṛṣabhadeva, 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 Ṛṣabhadeva taught the self's real identity and the goal of life. We therefore offer our respectful obeisances unto the Lord, who appeared as Lord Ṛṣabhadeva.

SB 5.6.19, Purport:

This is the summary of this chapter, in which the activities of Lord Ṛṣabhadeva are described. Being the Supreme Personality of Godhead Himself, Lord Ṛṣabhadeva is complete in Himself. We living entities, as parts and parcels of the Supreme Lord, should follow the instructions of Lord Ṛṣabhadeva and become self-sufficient. We should not create unnecessary demands due to the bodily conception.

SB 5.6.19, Purport:

To try to become happy by adjusting the material atmosphere is a useless endeavor. Indeed, it is impossible. By His personal behavior and instructions, Lord Ṛṣabhadeva enlightened the conditioned soul and showed him how to become self-sufficient in his spiritual identity.

SB 5.7 Summary:

Being ordered by his father, Lord Ṛṣabhadeva, Bharata Mahārāja married Pañcajanī, the daughter of Viśvarūpa. After this, he ruled the whole world peacefully. Formerly this planet was known as Ajanābha, and after the reign of Bharata Mahārāja it became known as Bhārata-varṣa. Bharata Mahārāja begot five sons in the womb of Pañcajanī, and he named the sons Sumati, Rāṣṭrabhṛta, Sudarśana, Āvaraṇa and Dhūmraketu.

SB 5.9.1-2, Purport:

Bharata Mahārāja was the firstborn son of Mahārāja Ṛṣabha in a rich kṣatriya family, but due to his willful negligence of his spiritual duties and his excessive attachment to an insignificant deer, he was obliged to take birth as the son of a deer. However, due to his strong position as a devotee, he was gifted with the remembrance of his past life. Being repentant, he remained in a solitary forest and always thought of Kṛṣṇa. Then he was given the chance to take birth in a very good brāhmaṇa family.

SB 5.12.1, Purport:

Ṛṣabhadeva was the direct incarnation of the Supreme Personality of Godhead, the cause of all causes. His son, Bharata Mahārāja, who was now acting as the brāhmaṇa Jaḍa Bharata, had received his body from the cause of all causes. Therefore he is addressed as kāraṇa-vigrahāya.

SB 5.15 Summary:

The son of Mahārāja Bharata was named Sumati. He followed the path of liberation given by Ṛṣabhadeva. Some people mistakenly thought Sumati to be the direct incarnation of Lord Buddha.

SB 5.15.1, Translation:

Śrīla Śukadeva Gosvāmī continued: The son of Mahārāja Bharata known as Sumati followed the path of Ṛṣabhadeva, but some unscrupulous people imagined him to be Lord Buddha himself. These people, who were actually atheistic and of bad character, took up the Vedic principles in an imaginary, infamous way to support their activities. Thus these sinful people accepted Sumati as Lord Buddhadeva and propagated the theory that everyone should follow the principles of Sumati. In this way they were carried away by mental concoction.

SB 5.15.1, Purport:

These ācāryas who do not follow the Vedic principles are presently known as the ārya-samājas, or the Jains. Not only do they not follow the Vedic principles, but they have no relationship with Lord Buddha. Imitating the behavior of Sumati, they claim to be the descendants of Ṛṣabhadeva. Those who are Vaiṣṇavas carefully avoid their company because they are ignorant of the path of the Vedas.

SB 5.18.2, Purport:

This life is not meant for blind indulgence in sense gratification. In the human form, the living being must engage himself in Kṛṣṇa consciousness to purify his existence: tapo divyaṁ putrakā yena sattvaṁ śuddhyet (SB 5.5.1). This is the instruction of King Ṛṣabhadeva to His sons. In the human form of life, one must undergo all kinds of austerities to purify his existence.

SB 5.26.40, Purport:

In this Fifth Canto of Śrīmad-Bhāgavatam, in Chapters Three through Six, there is a description of Ṛṣabhadeva, but there is not an expanded description of His spiritual activities.

SB 5.26.40, Purport:

In Śrīmad-Bhāgavatam, First Canto, Chapter Three, verse 13. it is said:

aṣṭame merudevyāṁ tu

nābher jāta urukramaḥ

darśayan vartma dhīrāṇāṁ

sarvāśrama-namaskṛtam

"Lord Viṣṇu appeared in the eighth incarnation as the son of Mahārāja Nābhi (the son of Āgnīdhra) and his wife Merudevī. He showed the path of perfection, the paramahaṁsa stage of life, which is worshiped by all the followers of varṇāśrama-dharma. "Ṛṣabhadeva is the Supreme Personality of Godhead, and His body is spiritual (sac-cid-ānanda-vigraha (Bs. 5.1)). Therefore one might ask how it might be possible that he passed stool and urine. The Gauḍīya vedānta ācārya Baladeva Vidyābhūṣaṇa has replied to this question in his book known as Siddhānta-ratna (First Portion, texts 65-68). Imperfect men call attention to Ṛṣabhadeva's passing stool and urine as a subject matter for the study of nondevotees, who do not understand the spiritual position of a transcendental body. In this Fifth Canto of Śrīmad-Bhāgavatam (5.6.11) the illusioned and bewildered state of the materialists of this age is fully described. Elsewhere in Fifth Canto (5.5.19) Ṛṣabhadeva stated, idaṁ śarīram mama durvibhāvyam: "This body of Mine is inconceivable for materialists."

SB 5.26.40, Purport:

The human form of the Supreme Personality of Godhead is extremely difficult to understand, and, in fact, for a common man it is inconceivable. Therefore Ṛṣabhadeva has directly explained that His own body belongs to the spiritual platform. This being so. Ṛṣabhadeva did not actually pass stool and urine. Even though He superficially seemed to pass stool and urine, that was also transcendental and cannot be imitated by any common man. It is also stated in Śrīmad-Bhāgavatam that the stool and urine of Ṛṣabhadeva were full of transcendental fragrance. One may imitate Ṛṣabhadeva, but he cannot imitate Him by passing stool that is fragrant.

The activities of Ṛṣabhadeva, therefore, do not support the claims of a certain class of men known as arhat, who sometimes advertise that they are followers of Ṛṣabhadeva. How can they be followers of Ṛṣabhadeva while they act against the Vedic principles? Śukadeva Gosvāmī has related that after hearing about the characteristics of Lord Ṛṣabhadeva, the King of Koṅka, Veṅka and Kuṭaka initiated a system of religious principles known as arhat. These principles were not in accord with Vedic principles, and therefore they are called pāṣaṇḍa-dharma. The members of the arhat community considered Ṛṣabhadeva's activities material. However, Ṛṣabhadeva is an incarnation of the Supreme Personality of Godhead. Therefore He is on the transcendental platform, and no one can compare to Him.

SB 5.26.40, Purport:

Ṛṣabhadeva personally exhibited the activities of the Supreme Personality of Godhead. As stated in Śrīmad-Bhāgavatam (5.6.8), dāvānalas tad vanam ālelihānaḥ saha tena dadāha: at the conclusion of Ṛṣabhadeva's pastimes, an entire forest and the Lord's body were burned to ashes in a great forest fire. In the same way, Ṛṣabhadeva burned people's ignorance to ashes. He exhibited the characteristics of a paramahaṁsa in His instructions to His sons. The principles of the arhat community, however, do not correspond to the teachings of Ṛṣabhadeva.

SB 5.26.40, Purport:

Śrīla Baladeva Vidyābhūṣaṇa remarks that in the Eighth Canto of Śrīmad-Bhāgavatam there is another description of Ṛṣabhadeva, but that Ṛṣabhadeva is different from the one described in this canto.

SB Canto 6

SB 6.1.49, Purport:

A man engages in sinful activities because he does not know what he did in his past life to get his present materially conditioned body, which is subjected to the threefold miseries. As stated by Ṛṣabhadeva in Śrīmad-Bhāgavatam (5.5.4), nūnaṁ pramattaḥ kurute vikarma: a human being who is mad after sense gratification does not hesitate to act sinfully. Yad indriya-prītaya āpṛṇoti: he performs sinful actions simply for sense gratification. Na sādhu manye: this is not good. Yata ātmano 'yam asann api kleśada āsa dehaḥ: because of such sinful actions, one receives another body in which to suffer as he is suffering in his present body because of his past sinful activities.

SB 6.4.49-50, Purport:

Nothing is possible without tapasya. Lord Brahmā, however, was empowered to create this entire universe because of his austerities. The more we engage in austerities, the more we become powerful by the grace of the Lord. Therefore Ṛṣabhadeva advised His sons, tapo divyaṁ putrakā yena sattvaṁ śuddhyed: "One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified." (SB 5.5.1) In our material existence we are impure, and therefore we cannot do anything wonderful, but if we purify our existence by tapasya, we can do wonderful things by the grace of the Lord. Therefore tapasya is very important, as stressed in this verse.

SB 6.5.11, Purport:

Especially in the human form of body, one's duty is to act in such a way that he can release himself from his encagement, but without the instructions of Nārada or his representative in the disciplic succession, people blindly engage in bodily activities to enjoy māyā-sukha—flickering, temporary happiness. They do not know how to become free from their material encagement. Ṛṣabhadeva therefore said that such activity is not at all good, since it encages the soul again and again in a body subjected to the threefold miseries of the material condition.

SB 6.5.20, Purport:

The material father and mother are important only if they are interested in educating their son to become free from the clutches of death. As instructed by Ṛṣabhadeva (SB 5.5.18): pitā na sa syāj jananī na sā syāt/ na mocayed yaḥ samupeta-mṛtyum. One should not strive to become a mother or father if one cannot save one's dependent son from the impending danger of death. A parent who does not know how to save his son has no value because such fathers and mothers may be had in any form of life, even among the cats, dogs and so on.

SB 6.8 Summary:

After finishing this dedication, one must offer a prayer to the eight-armed Lord Viṣṇu, who sits on the shoulders of Garuḍadeva. One also has to think of the fish incarnation, Vāmana, Kūrma, Nṛsiṁha, Varāha, Paraśurāma, Rāmacandra (the elder brother of Lakṣmaṇa). Nara-Nārāyaṇa, Dattātreya (an empowered incarnation), Kapila, Sanat-kumāra, Hayagrīva, Nāradadeva (the incarnation of a devotee). Dhanvantari, Ṛṣabhadeva, Yajña, Balarāma, Vyāsadeva, Buddhadeva and Keśava.

SB 6.8.18, Translation:

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.

SB 6.15.25, Purport:

In the Fifth Canto (5.5.4), while instructing his sons, Ṛṣabhadeva said, asann api kleśada āsa dehaḥ: the body, although temporary, is the cause of all the miseries of material existence. As already discussed in the previous verse, the entire material creation is based on mental concoction. The mind sometimes induces us to think that if we purchase an automobile we can enjoy the physical elements, such as earth, water, air and fire, combined in forms of iron, plastic, petrol and so on. Working with the five material elements (pañca-bhūtas), as well as with our five knowledge-gathering senses like the eyes, ears and tongue and our five active senses like the hands and legs, we become involved in the material condition. Thus we are subjected to the tribulations known as adhyātmika, adhidaivika and adhibhautika.

SB 6.18.30, Purport:

This entire universe is going on under the spell of sexual attachment, which was created by Lord Brahmā to increase the population of the entire universe, not only in human society but also in other species. As stated by Ṛṣabhadeva in the Fifth Canto, puṁsaḥ striyā mithunī-bhāvam etam: (SB 5.5.8) the entire world is going on under the spell of sexual attraction and desire between man and woman. When man and woman unite, the hard knot of this attraction becomes increasingly tight, and thus a man is implicated in the materialistic way of life. This is the illusion of the material world.

SB Canto 7

SB 7.5.30, Purport:

As confirmed by Ṛṣabhadeva, mahat-sevāṁ dvāram āhur vimukteḥ: (SB 5.5.2) one must try to understand Kṛṣṇa by serving a devotee.

SB 7.7.27, Purport:

As advised by Mahārāja Ṛṣabhadeva, na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). One must be intelligent enough to understand that although one's body is temporary and will not endure for long, as long as one has a body he must undergo the pangs of material existence. Therefore, if by good association, by the instructions of a bona fide spiritual master, one takes to Kṛṣṇa consciousness, his conditional life of material existence is vanquished, and his original consciousness, known as Kṛṣṇa consciousness, is revived.

SB 7.8.43, Purport:

As Ṛṣabhadeva advised His sons, tapo divyaṁ putrakā yena sattvaṁ śuddhyet (SB 5.5.1). To rectify our material existence, austerity (tapasya) is absolutely necessary.

SB 7.14.1, Purport:

A person who remains a householder in family life is certainly ignorant of life's goal; he is not very much advanced in intelligence. As soon as possible, one should give up his so-called comfortable life at home and prepare to undergo austerity, or tapasya. Tapo divyaṁ putrakā (SB 5.5.1). According to the instructions given by Ṛṣabhadeva to His sons, we should not create a so-called comfortable situation, but must prepare to undergo austerity. This is how a human being should actually live to fulfill life's ultimate goal.

SB Canto 8

SB 8.12.22, Purport:

Ṛṣabhadeva thus explains the nature of lusty attraction:

puṁsaḥ striyā mithunī-bhāvam etaṁ

tayor mitho hṛdaya-granthim āhuḥ

ato gṛha-kṣetra-sutāpta-vittair

janasya moho 'yam ahaṁ mameti

"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (SB 5.5.8) When a man and woman exchange feelings of lust, both of them are victimized, and thus they are bound to this material world in various ways.

SB 8.13 Summary:

In the period of the ninth Manu, the Manu is Dakṣa-sāvarṇi. His sons are headed by Bhūtaketu, and among the demigods are the Marīcigarbhas. Adbhuta is Indra, and among the seven sages is Dyutimān. In this period of Manu, the incarnation Ṛṣabha is born of Āyuṣmān and Ambudhārā.

SB 8.13.20, Translation:

Ṛṣabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Āyuṣmān, and his mother, Ambudhārā. He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds.

SB 8.19.21, Purport:

The purpose of controlling the senses is to stop one's implication in the cycle of birth and death. As stated by Ṛṣabhadeva:

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

"When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification, by which he perpetually gets material bodies one after another." (SB 5.5.4)

Thus according to Ṛṣabhadeva the human beings in this material world are just like madmen engaged in activities which they should not perform but which they do perform only for sense gratification. Such activities are not good because in this way one creates another body for his next life, as punishment for his nefarious activities. And as soon as he gets another material body, he is put into repeated suffering in material existence.

SB Canto 10.1 to 10.13

SB 10.1.43, Purport:

Vasudeva wanted his brother-in-law Kaṁsa to refrain from the sinful act of killing his sister, since the result of being agitated by material nature would be that Kaṁsa would have to accept a body in which to suffer again and again. Elsewhere in Śrīmad-Bhāgavatam (5.5.4), Ṛṣabhadeva also says:

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

As long as the living entity is entangled in the fruitive activities of so-called happiness and distress, he will receive a particular type of body in which to endure the three kinds of suffering due to material nature (tri-tāpa-yantraṇā). An intelligent person, therefore, must free himself from the influence of the three modes of material nature and revive his original, spiritual body by engaging in the service of the Supreme Person, Kṛṣṇa.

SB 10.8.5, Purport:

Those in this material world for material enjoyment should know that because their present position will cease to exist, they must be careful in how they act. This is also stated by Ṛṣabhadeva. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). Although this body is temporary, as long as we have to live in this body we must suffer. Whether one has a short life or a long life, one must suffer the threefold miseries of material life.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.2.14, Translation:

To explain the devotional service of the Lord, sages have related the ancient history of the conversation between the great soul King Videha and the sons of Ṛṣabha.

SB 11.2.15, Translation:

Svāyambhuva Manu had a son named Mahārāja Priyavrata, and among Priyavrata's sons was Āgnīdhra. From Āgnīdhra was born Nābhi, whose son was known as Ṛṣabhadeva.

SB 11.2.16, Translation:

Śrī Ṛṣabhadeva is accepted as an expansion of the Supreme Lord, Vāsudeva. He incarnated in this world to propagate those religious principles that lead living entities to ultimate liberation. He had one hundred sons, all perfect in Vedic knowledge.

SB 11.2.17, Translation:

Of the one hundred sons of Lord Ṛṣabhadeva, the eldest, Bharata, was completely devoted to Lord Nārāyaṇa. It is because of Bharata's fame that this planet is now celebrated as the great Bhārata-varṣa.

SB 11.2.19, Translation:

Nine of the remaining sons of Ṛṣabhadeva became the rulers of the nine islands of Bhārata-varṣa, and they exercised complete sovereignty over this planet. Eighty-one sons became twice-born brāhmaṇas and helped initiate the Vedic path of fruitive sacrifices (karma-kāṇḍa).

SB 11.2.20-21, Translation:

The nine remaining sons of Ṛṣabha were greatly fortunate sages who worked vigorously to spread knowledge of the Absolute Truth. They wandered about naked and were very well versed in spiritual science. Their names were Kavi, Havir, Antarīkṣa, Prabuddha, Pippalāyana, Āvirhotra, Drumila, Camasa and Karabhājana.

SB 11.4.17, Translation:

The infallible Supreme Personality of Godhead, Viṣṇu, has descended into this world by His various partial incarnations such as Lord Haṁsa (the swan), Dattātreya, the four Kumāras and our own father, the mighty Ṛṣabhadeva. By such incarnations, the Lord teaches the science of self-realization for the benefit of the whole universe. In His appearance as Hayagrīva He killed the demon Madhu and thus brought the Vedas back from the hellish planet Pātālaloka.

SB 12.12.14-15, Translation:

Also described are the progeny of the nine great brāhmaṇas, the destruction of Dakṣa's sacrifice, and the history of Dhruva Mahārāja, followed by the histories of King Pṛthu and King Prācīnabarhi, the discussion between Prācīnabarhi and Nārada, and the life of Mahārāja Priyavrata. Then, O brāhmaṇas, the Bhāgavatam tells of the character and activities of King Nābhi, Lord Ṛṣabha and King Bharata.

CC Adi-lila

CC Adi 2.97, Purport:

The Lord primarily expands Himself in two categories, namely prābhava and vaibhava. The prābhava forms are fully potent like Śrī Kṛṣṇa, and the vaibhava forms are partially potent. The prābhava forms are manifested in relation with potencies, but the vaibhava forms are manifested in relation with excellences. The potent prābhava manifestations are also of two varieties: temporary and eternal. The Mohinī, Haṁsa and Śukla forms are manifested only temporarily, in terms of a particular age. Among the other prābhavas, who are not very famous according to the material estimation, are Dhanvantari, Ṛṣabha, Vyāsa, Dattātreya and Kapila.

CC Adi 8.19, Translation and Purport:

(The great sage Śukadeva said:) “My dear Mahārāja Parīkṣit, the Supreme Personality of Godhead Kṛṣṇa is always ready to help you. He is your master, guru, God and very dear friend, and also the head of your family. Yet sometimes He agrees to act as your family's servant or order-carrier. You are greatly fortunate because this relationship is possible only by bhakti-yoga. The Lord can give liberation (mukti) very easily, but He does not very easily give one bhakti-yoga, because by that process He is bound to the devotee.”

This passage is a quotation from Śrīmad-Bhāgavatam (5.6.18). While Śukadeva Gosvāmī was describing the character of Ṛṣabhadeva, he distinguished between bhakti-yoga and liberation by reciting this verse.

CC Madhya-lila

CC Madhya 1.41, Purport:

There is also a description of twenty-five līlā-avatāras, namely Catuḥsana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki.

CC Madhya 6.99, Purport:

In his book Laghu-bhāgavatāmṛta, Śrīla Rūpa Gosvāmī has enumerated the following twenty-five līlā-avatāras: Catuḥ-sana, Nārada, Varāha, Matsya, Yajña, Nara-Nārāyaṇa, Kapila, Dattātreya, Hayaśīrṣa (Hayagrīva), Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Rāghavendra, Vyāsa, Balarāma, Kṛṣṇa, Buddha and Kalki.

CC Madhya 9.166, Translation and Purport:

When the Lord arrived at Ṛṣabha Hill, He saw the temple of Lord Nārāyaṇa and offered obeisances and various prayers.

Ṛṣabha Hill (Ānāgaḍa-malaya-parvata) lies twelve miles north of Madurai City, in the district of Madurai, in southern Tamil Nadu. It is one of the mountains known as the Kuṭakācalas. Nearby Ṛṣabha Hill is the forest where Lord Ṛṣabhadeva burned Himself to ashes.

CC Madhya 20.244, Purport:

The puruṣa-avatāras are the Lords of the universal creation. These are Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. There are also līlā-avatāras, and these include (1) Catuḥsana, or the four Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-Nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣā, (10) Haṁsa, (11) Dhruvapriya, or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava Paraśurāma, (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha and (25) Kalki.

CC Madhya 20.244, Purport:

These twenty-five Personalities of Godhead are known as līlā-avatāras. Because they appear in each day of Brahmā, or in each kalpa (millennium), they are sometimes known as kalpa-avatāras. Of these incarnations, Haṁsa and Mohinī are neither permanent nor very well known, but They are listed among the prābhava-avatāras. Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are eternally situated and very widely known. They are also counted among the prābhava incarnations. Kūrma, Matsya, Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha and Baladeva, the killer of Pralambāsura, are counted among the vaibhava-avatāras.

CC Madhya 20.246, Purport:

The śaktyāveśa-avatāras are categorized into (1) forms of divine absorption (bhagavad-āveśa), such as Kapiladeva or Ṛṣabhadeva, and (2) divinely empowered forms (śaktyāveśa), of whom seven are foremost: (1) Śeṣa Nāga in the Vaikuṇṭha world, empowered for the personal service of the Supreme Lord (sva-sevana-śakti), (2) Anantadeva, empowered to bear all the planets within the universe (bhū-dhāraṇa-śakti), (3) Lord Brahmā, empowered with the energy to create the cosmic manifestation (sṛṣṭi-śakti), (4) Catuḥsana, or the Kumāras, specifically empowered to distribute transcendental knowledge (jñāna-śakti), (5) Nārada Muni, empowered to distribute devotional service (bhakti-śakti), (6) Mahārāja Pṛthu, specifically empowered to rule and maintain the living entities (pālana-śakti) and (7) Paraśurāma, specifically empowered to cut down rogues and demons (duṣṭa-damana-śakti).

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

In Śrīmad-Bhāgavatam (10.46.31) it is said that Balarāma and Kṛṣṇa are the origin of all living entities and that these two personalities enter into everything. A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haṁsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki.

Teachings of Lord Caitanya, Chapter 7:

Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. Out of these, the incarnation of Haṁsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are five eternal forms, and they are more celebrated.

Teachings of Lord Caitanya, Chapter 7:

As far as the śaktyāveśa-avatāras are concerned, they include Kapila and Ṛṣabha, Ananta, Brahmā (sometimes the Lord Himself becomes Brahmā), Catuḥsana (the incarnation of knowledge), Nārada (the incarnation of devotional service), King Pṛthu (the incarnation of administrative power), and Paraśurāma (the incarnation who subdues evil principles).

Nectar of Devotion

Nectar of Devotion 5:

In the Fifth Canto of Śrīmad-Bhāgavatam it is clearly stated by Ṛṣabhadeva to His sons, "Persons engaged in fruitive activities are repeatedly accepting birth and death, and until they develop a loving feeling for Vāsudeva, there will be no question of getting out from these stringent laws of material nature." As such, any person who is very seriously engaged in his occupational duties in the varṇas and āśramas, and who does not develop love for the Supreme Personality of Godhead, Vāsudeva, should be understood to be simply spoiling his human form of life.

Nectar of Devotion 11:

A similar statement is there in the Eleventh Canto of Śrīmad-Bhāgavatam, Second Chapter, verse 53, where Havi, the son of King Ṛṣabha, addresses Mahārāja Nimi: "My dear King, a person who never deviates even for a moment from engagement in service at the lotus feet of the Supreme Person (engagement which is sought even by great demigods like Indra), with firm conviction that there is nothing more worshipable or desirable than this, is called the first-class devotee."