Shloka 23
Śrāddhadeva Manu’s Sons: Pṛṣadhra’s Curse and Renunciation; Genealogies of Nariṣyanta and Diṣṭa
नाभागो दिष्टपुत्रोऽन्य: कर्मणा वैश्यतां गत: । भलन्दन: सुतस्तस्य वत्सप्रीतिर्भलन्दनात् ॥ २३ ॥ वत्सप्रीते: सुत: प्रांशुस्तत्सुतं प्रमतिं विदु: । खनित्र: प्रमतेस्तस्माच्चाक्षुषोऽथ विविंशति: ॥ २४ ॥
nābhāgo diṣṭa-putro ’nyaḥ karmaṇā vaiśyatāṁ gataḥ bhalandanaḥ sutas tasya vatsaprītir bhalandanāt
Diṣṭa had a son named Nābhāga (different from the Nābhāga spoken of later). By the duty of his prescribed work he attained the status of a vaiśya. Nābhāga’s son was Bhalandana; from Bhalandana came Vatsaprīti; his son was Prāṁśu; Prāṁśu’s son was Pramati; Pramati’s son was Khanitra; from him came Cākṣuṣa; and his son was Viviṁśati.
From Manu, one son became a kṣatriya, another a brāhmaṇa, and another a vaiśya. This confirms the statement by Nārada Muni, yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam ( Bhāg. 7.11.35 ). One should always remember that brāhmaṇas, kṣatriyas and vaiśyas should never be regarded as members of a caste by birth. A brāhmaṇa may be changed into a kṣatriya, and a kṣatriya into a brāhmaṇa. Similarly, a brāhmaṇa or kṣatriya may be changed into a vaiśya, and a vaiśya into a brāhmaṇa or kṣatriya. This is confirmed in Bhagavad-gītā ( cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ). So one is a brāhmaṇa, kṣatriya or vaiśya never by birth, but by quality. There is a great need of brāhmaṇas. Therefore, in the Kṛṣṇa consciousness movement, we are trying to train some brāhmaṇas to guide human society. Because at present there is a scarcity of brāhmaṇas, the brain of human society is lost. Because practically everyone is a śūdra, no one at the present moment can guide the members of society to the proper path by which to achieve perfection in life.
FAQs
This verse states that Nābhāga, though born in a royal lineage, attained vaiśya status by karma (occupational activity), highlighting karma-based social designation in the narrative.
Nābhāga is described here as another son of Diṣṭa, who became a vaiśya by occupation, and whose line continues through Bhalandana and Vatsaprīti.
The verse emphasizes integrity in one’s duties—identity is linked with conduct and responsibility, encouraging devotees to perform their work in harmony with dharma.