Rishaba deva was none other than the Lord, born with a part of Himself, to king Nabhi through Merudevi as a result of the king's worship, praying for a son equal to the Lord. In this incarnation, the Lord made known to the world the dharma of the celibates, Tapasviis who had the quarters for their clothing and the Jnanis.

Once, during his reign as the king, Indra did not send rain to his land Ajanabha. Smiling, he brought rains to his land through yogic power. As his land was 'karma bhoomi' (land where Vedic rituals are performed), Rishaba learned in a Gurukula. He then adopted the life of a householder, marrying Jayanti, a girl given to him by Indra. Through her, he begot a hundred sons equal to himself. Of these the eldest and the noblest was Bharata. Ajanãbha came to be known after him as Bhãratavarsha. The great Navayogis (Srimad Bhãgavatam 11:2-5), Kavi, Hari, Antariksha, Pippalãyana, ãvirhotra, Drumila, Chamasa and Karabhãjana, who were Brahmavids, were amongst these hundred sons of Rishaba. They became teachers of the path of Bhakti. Being ever in Bliss and beyond worldly things, the Lord, as Rishaba deva, performed karmas as should a householder, so as to set an example to the world.

Once, during his wanderings he was in Brahmavarta. Here, in the assemblage of Brahmarishis, where all the people had gathered, he delivered a sermon to teach his sons who were present there, though they were all endowed with discipline and affection.

Rishaba in his sermon said to his sons, "This human body is not meant for enjoyment of worldly things as the low creatures do through consumption of filth. One should observe such spiritual austerities that would purify the mind and help attain Brahmic bliss. Mahans are those who possess equanimity towards joy and sorrow, are peaceful, calm and friendly towards all beings and possess all noble qualities. Worshipping such Mahans is the gateway to liberation. Association with worldly minded people who hanker after women becomes the cause for 'samsãra'. Those who consider the love of Me as the 'purushãrta' (the sole purpose of life) and have no attachment to worldly talks, women, and children and do not care for the maintenance of their body are verily Mahans. A man verily commits sin when he performs karma to satisfy his senses. This body, the house of sorrows, has come into being only as a result of earlier sinful karmas. It is, therefore, not right to perform the very same karmas that are the cause of our present body. Our 'swaroopa' (true form) remains hidden by 'ajnana' (ignorance) until the 'Atma tattva' is known. As long as man works with self-interest so long will the mind remain inclined towards such work. Therefore, embodiments are caused repeatedly. Mind that has been clouded by ignorance is enslaved by past impressions. As long as devotion is not developed for Me, Vãsudeva, so long does the embodiment remain. As long as he fails to recognize the working of the senses as unreal so long does he remain ignorant enjoying sex-dominated life and suffers untold miseries. The union of man with woman leads to 'hrudaya granti' (the knot of the heart). The sense of 'I' and 'mine' arises towards home, place, son, friend, etc.

This knot of the heart can be severed through devotion to and service of an enlightened Guru (Paramahamsa) who is only Myself; remembering Me constantly, being desireless, exercising equanimity in joy and sorrow, remembering that there is sorrow in any attainment in the world, 'tapas' (austerity), relinquishing work for personal gains, performing My work, listening to My divine plays, associating with Sadhus who deem Me as their Lord, singing My praises, not entertaining any animosity towards anyone, being tranquil, living in solitude, winning over the vital energy and the senses, holding faith in the Lord, being celibate and vigilant, restraining speech, the knowledge to see My presence in everything, resolve, perseverance and discrimination. One should, through the above yoga, sever the knot of ignorance and ultimately abandon sadhana. One who desires to attain to My state and yearns for My grace, be he a king or a teacher, should impart these instructions to his subject, disciple. Of what use is it to make men get more and more involved in sensual gratification? Will a wise man advise one already caught in the net of ignorance to continue in the wrong path? Would anyone advise a blind man to continue his way to a pit? One who fails to advise Bhakti 'mãrga' to those suffering from the travails of 'samsãra' and save him is not one's Guru if he is the Guru, one's relative if he is the relative, one's father if he is the father, one's mother if she is the mother, one's deity if he is the deity, one's husband if he is the husband. This body of Mine is incomprehensible as it has been taken by My Will (and not born of karma). Sattva, the basis of Dharma (Righteousness), is its heart; there is no place for Adharma (unrighteousness) here. Hence, wise men call me 'Rishaba'. Thus, all of you who have sprung from My heart and are full of sattva, serve your brother Bharata who is endearing for his merits. That is verily My worship and taking care of the subjects.

Rishaba deva continued (to speak on the glory of Holy men), "Amongst the objects living beings like plants are superior to non-living things; amongst living beings, creatures with consciousness are superior to plants; man is superior amongst creatures with consciousness; superior to man are 'bhootas' and 'pishachas'; higher than these are the Gandharvas, Siddhas and Kinnaras; Asurãs are superior to them; Devãs are superior to Asurãs; Indra occupies the highest place amongst the Devas; the sons of Brahma like Daksha are superior to Indra; Rudra is the greatest amongst the sons of Brahma and Brahma is greater than Rudra. Brahma worships Me. And I am a devotee of Brahmins (Holy men). Nothing can equal the Holy men who have within them my primeval form - the Vedas. Purity, control of mind, control of senses, Truth, munificence, forbearance, and austerity are present in them. Therefore, there is none superior to them. These Holy men desire nothing from Me, the Infinite, the Supreme and granter of heavens; why will they then desire anything else from others? You should recognize by presence in all beings, living and non-living, and that is verily My worship. The true use of your senses like mind, speech, sight, etc. is verily My worship. One cannot free himself from the noose of Yama (the God of death) without this kind of worship."

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