Puttugam2

Śuka Maharishi continues, “Swayambhuva Manu is the intellect (buddhi) of the Supreme Lord. Human being is His residence”.

Listen to this carefully. The Supreme Lord resides within the human being!

“His prowess manifested in the form of sum total of all demons. Brahmins are the face of this Supreme Lord. Kshatriyas (warrior clan) are His arms. Vaishyas (herders, traders etc.) are His thighs. Shudras (labourers) are His feet”.

The Shudras have attained such a wonderful place in this universal form!

“Together with Vasu, Rudra and many other such troops of demigods, the Supreme Lord exists as a form of the Universe!

Elaborate Yagna rituals which are coupled with chanting of Veda mantras and making offerings into the holy fire are His only activities. In this way I have explained to you the various limbs of the cosmic form of that Lord.

Spiritual aspirants, through the medium of the intellect, fix their mind in total concentration upon this universal form. There is nothing in this world apart from this universal form.

The Supreme Lord resides within each and every being in the form of the Self (atma)! Seated within the living being, through the medium of its mental activities, it is He who perceives and experiences this entire world!

During dream, the person sees himself as manifesting in various different forms. But the dream world does not have an existence separate from the person who is dreaming. Likewise, this entire world does not have an existence separate from the Supreme Lord. In fact there is nothing which is not Him or which is separate from Him.

For this reason, the aspirant should serve the Supreme Lord considering Him to be a personification of bliss. He should ensure great caution in matters pertaining to the visible world and should not get attached to them. This is because attachment towards material objects drags the aspirant downwards.

With this the first chapter of the second canto comes to an end.

Second Canto Second Chapter

In this chapter the steady deep concentration (dhāraṇa) displayed by eminent saints (Yogis) has been explained. Instantaneous liberation (sadyomukti) and progressive liberation (krama mukti) have also been defined.

In the first chapter, in response to Parikshit’s question, Maharishi Śuka explained the universal form of the Supreme Lord. He expressed that through the practice of Ashtānga Yoga, single focused concentration should be developed towards the universal form and through this liberation could be attained. Now in this second chapter, some more topics pertaining to Yoga are being explained.

Maharishi Śuka continued, “O Emperor! In the period prior to creation of the Universe, Lord Brahma lost awareness of this universal form. He then meditated deeply upon the Universal form (virāt roopa) as explained in the above verses. Pleased with this meditation, the Supreme Lord restored to him the knowledge of the Universal form. Brahma now obtained unlimited supreme knowledge. Having obtained complete knowledge pertaining to creation, He created this universe exactly the same way as it existed in earlier creations.

Veda, which is nothing but a form of sound, explains the ways in which one can obtain fruits for actions performed (karma phala). It also teaches about Swarga and other heavenly planes. However, the truth is that these celestial planes (heavens) are only imaginary and theoretical and do not have any real existence. Nevertheless, the human mind eternally thinks only about such celestial planes which are of impermanent existence.

The individual being who is trapped in spiritual ignorance (ajnana), becomes deeply desirous of the comforts of this world and the next. Due to these desires, he constantly travels between these imaginary planes which have no real existence. In other words, trapped in this cycle called repeated births and deaths, the individual being forgets the essence of the Absolute Truth and thus is unable to obtain it.

Listen to the following with great attention. If needed, please listen to it again and again so that it is grasped.

The aspirant who possesses discriminatory intelligence of permanent (nitya) and impermanent (anitya) objects in the creation, should take from these imaginary worldly comforts, only as much as is needed to sustain the body. Even in those minimum necessities which he thus takes, he should not have any desire/ attachment.

In the event he is able to sustain his body without the aid of these minimum necessities, he should totally abstain from them. In other words, he should not even seek these basic minimum necessities if he is able to sustain his body without their help. He should be contented with whatever is available without his asking and should not crave for more comforts. He should not strive to obtain these additional comforts.

When a person can sleep on the bare earth, why does he seek beds and mattresses? When he can use his hand as a pillow, what is the need for using a pillow? When he can join his palms into a cup for eating food, what is the necessity of different vessels? When directions, barks of trees and clothing made from leaves are available, why does he need silken clothes?

Trees that exist purely for helping others, feed the hungry through the medium of their fruits. Can he not eat such fruits and survive? Rivers have not dried up completely. When rivers which supply drinking water are available to us, can we not quench our thirst with just this water? Is there any rule that we should not reside in mountain caves? We can happily reside in those caves.

The Supreme Lord always protects living beings who have totally surrendered to Him. Is it not enough to just pray and surrender to Him? How can those, whose eyes are closed in vanity due to excessive wealth, ever serve great Mahatmas and Jnanis?

In the form of the Self, the imperishable, eternal Lord Srihari inherently resides in the heart of every living being! Knowledge is His form! He is the only real existence! As He is the Self (atma) that resides within every being, He is dear to every being.

The spiritual aspirant, while seeking liberation, should practice dispassion (vairagya) in the manner explained above. Thinking eternally about the Supreme Lord and deriving bliss from it, he should strive eternally to serve only Him!

Narayana! Narayana!

Maharishi Śuka replied,

Jitāsano jita-śvāso jita-saṅgo jitendriyaḥ

Sthūle bhagavato rūpe manaḥ sandhārayed dhiyā

Perfection in sitting posture should be achieved through persistent practice. In other words, the aspirant should be able to sit in the same posture for any length of time. This is the first step.

This visible universe which is the support for all living and non-living objects is the gross body of the Supreme Lord. In this visible universe the past, present as well as the future periods of time are experienced.

Now let us understand about this gross body (virāt roopa) of that Lord, which is unimaginably huge.

This entire universe which is His gross body is composed of seven enclosures (āvarana) viz., the five basic elements, ahamkara (sense of I-ness) and Mahat tattva (cosmic intelligence). Hiranyagarbha, the supreme consciousness, is the owner of this universal body (virāt deha). The mind of the aspirant should be steadily fixed upon Paramātma, who has manifested as Hiranyagarbha. He should then meditate upon Hiranyagarbha.

To Hiranyagarbha who has created the entire universe, the sole of His feet is Pātāla (the lowest among the seven lower planetary systems). The top of his feet, the heels and toes constitute the another lower planetary system called Rasātala loka. His ankles are the Mahātala loka. The shank (the portion of leg from the knee to the ankle) is the Talātala loka. The two knees of this Lord are the Sutala loka. Both His thighs are the Atala and Vitala lokas. (These seven are the seven lower planetary systems). The abdomen is the Bhutala (earth). The outer space is the pond called the navel.

This is how the Maharishis describe the Lord’s universal form and meditate upon Him.

The chest of Hiranyagarbha, who is the primordial being in this creation, is the heavenly planets (swarga, higher worlds). His neck is the Mahar loka. His mouth is the Jana loka. His forehead is the Tapo loka. To that infinite Lord who possesses countless heads, His heads are the Satya loka.

(These were the 14 planetary systems of the Universal form, explained in the bottom-up approach).

Indra and other Devatas form His innumerable hands. Directions are His ears. Actual sound (śabda tanmātra) is His organ of hearing (śrotrendriya).

Ashwini Devatas are His nostrils. Fragrance (gandha tanmātra) is His organ of smell (ghrānendriya). The burning fire is His organ of speech (vāgendriya).

Sun and the power of seeing (chakṣur-indriya) are the two eyes of Mahavishnu. Day and night are His eyelids. The playful movement of His eyebrows is the residence of the four-faced Brahma.

Water is His jaw.  Tongue is His subtle sense of taste (rasa tanmātra). To that infinite Lord, Vedas are the Brahmarāndhra (aperture in the crown of the head). Lord Yama, the Lord of death, is His molar tooth.

It is but natural for every being to have feelings of love towards their progeny. This love is His teeth. Maya shakti (power of illusion) which traps every being is His enchanting smile. This vast material universe visible to us is the playful gaze of His Maya Shakti.

Upper lip is the modesty of this Supreme Lord. Greed is His lower lip. Dharma (righteousness) is His breast. Adharma (unrighteousness) is His back. Prajapati is His genitals. Mitra and Varuna are His testicles. The oceans are His womb. The huge mountains are His bones.

To Mahavishnu, whose body is this vast universe, the rivers are the nādis (subtle astral nerves). The trees in this creation are His hair on His body. Wind is His breath. Time is His movement.

His task is to create living beings through the medium of the three attributes of nature (traits of goodness (sattva), passion (rajo) and inertia (tamas)).

The clouds are the hair on His head. Goddess Sandhya (the three time junctions during a 24 hour cycle viz., early morning, afternoon and evening twilight) is His clothing. Prakriti (Nature) is His heart. Moon, who is the refuge for plant life, is His mind.

To that Lord who is everything, Mahat tattva (cosmic intelligence) is His knowledge”.

This universal form is nothing but the Puruśa suktam from the Vedas. If we listen to this suktam daily, we can understand the cosmic form of that Lord.

“Rudra is His ahamkara (egoism). The horse, camel, mule and elephant are his nails. Cow, deer and all other creatures are His waist. Maharishis who are exponents in knowledge of the Vedas state that He should be contemplated upon in this manner.

His exquisite artistic ability has taken the form of the birds. When He renders the sapta swaras (7 musical notes), they take the form of the divine celestial beings such as Gandharva, Vidyadhara, Cānara, Apsarasa”.

Narayana! Sriman Narayana!

Maharishi Śuka continues, “It can be said that the life of a person who is deeply attached and inclined towards these worldly material comforts, which is nothing but utter darkness called spiritual ignorance, is a sheer waste. On the other hand, even a short lifespan of an hour or so, after the usefulness of human birth has been understood, is equivalent of living a long useful life. Such is the result it bestows.

The person, who realizes that singing the glories of Lord Srihari is the main purpose of life, will strive purely for attaining liberation.

Khatvānga, the saintly king, realized that he had just about a muhurta (a measure of time equivalent to 48 minutes) of lifespan left. Instantly he freed himself from all material bondages, immersed himself completely in contemplation upon Srihari and thus within this short span of time attained liberation!

Therefore, O Supreme King! There is nothing to vacillate. You still have 7 days left. Utilize your time wisely and proceed on the path that bestows liberation.

During the last moments of life every person should necessarily give up the fear of death. Using the tool called dispassion (vairagya) he should totally free himself from worldly desires. Conquering the senses he should either leave home or distance himself from matters pertaining to home.

He should bathe in sacred rivers and then selecting a secluded place, he should sit on the seat (āsana) as prescribed by the Shastras. Sitting perfectly in that position, without any distractions, he should chant ‘OM’ mantra with total concentration.

The OM mantra, which is a combination of A,U and M syllables, is the foremost amongst the sounds that represent the Supreme Lord! Without allowing the mind to get distracted from this OM mantra, he should regulate the breathing through Pranayama and should control his mind.

Generally the five senses are attached to material objects that pertain to them. Through the medium of these senses, the mind constantly chases the objects of this world. It is because of the senses that the mind constantly travels in this world.

Therefore, the spiritual aspirant should, through the medium of the decisive intellect (nischaya buddhi) which is the charioteer for this chariot called body, and using the strong rope called the mind, firmly tie down the horses called senses and prevent them from chasing worldly comforts. He should pull them back from worldly objects.

Great caution should be exercised with respect to worldly comforts. The mind should necessarily be withdrawn from them and should be turned inwards. Influenced by the subtle residual impressions of its past actions (vāsana), the mind constantly gets disturbed.

Using the intellect (buddhi) that is replete with good samskāras (latent impressions), the spiritual aspirant should fix his mind exclusively upon the form of that Supreme Lord, which is the repository of all auspiciousness”.

This is the procedure for undertaking spiritual practices (sadhana). You must listen to this again and again, only then it will be deeply understood. It is not an easy subject to grasp. Only when one listens to it with total concentration, he will understand.

“Thereafter the aspirant should focus on each of the limbs of the Supreme Lord while his mind is fixed absolutely without any distractions upon the complete form of the Lord. Apart from the form of the Supreme Lord there should be no other thought. Such a state is known as Samādhi. Understand that this samādhi is the residence of Vishnu. If the mind is stabilized in this state, the person experiences ultimate peace.

Apart from the form of the Lord, if the mind fixes itself exclusively upon any other object and obtains  ultimate peace from it, then understand that object to be a form of that Supreme Lord.

The traits of passion and activity (Rajo guna) in the mind disturb and spoil mental concentration. The traits of inertia and ignorance (tamo guna) in the mind draw away from the person the capacity to visualize the Supreme Lord.  At such times, the aspirant should, without losing hope, once again meditate upon the form of the Supreme Lord. He should strive constantly to keep the mind under control”.

Please listen carefully without allowing the mind to stray here and there. This is a very important chapter in Bhagawatam. Maharishi Śuka is preaching this to Emperor Parikshit. Parikshit is now focused exclusively on the return journey. For this journey only the knowledge of the Supreme Lord that has been grasped is the luggage. Apart from this everything else we will leave behind. Hence be alert.

“It is very important to control the mind. Only the mind which has thus been controlled merges into Paramatma. The traits of passion and inertia (rajas and tamo gunas) no longer influence a mind that has thus been controlled.

In this manner when the aspirant, with absolute stability of mind, focuses upon the auspicious form of the Supreme Lord, very quickly devotion towards the Lord begins to sprout in his heart. Due to the influence of this devotion (bhakti), very shortly he can reach the Lord.

In this way Maharishi Śuka explained Ashtanga Yoga (the eight limbs of yoga) to Emperor Parikshit”.

In such an easy understandable way, Maharishi Śuka has explained this subject, which otherwise is extremely difficult to understand.

“Hearing this Parikshit questioned, ‘O Maharishi! What is the method by which a person can attain absolute concentration? What type of concentration eliminates dirt from the mind easily? How should concentration be practiced? On what should a person focus on?’

Maharishi śuka replied,

Jitāsano jita-śvāso jita-saṅgo jitendriyaḥ

Sthūle bhagavato rūpe manaḥ sandhārayed dhiyā

With relentless practice (abhyasa) the aspirant should perfect his sitting posture”.

Sitting posture is important. There are many who cannot be seated in a single posture for a long time. Forget Padmāsana, even in a comfortable posture they become restless after a few minutes. They change their posture or stretch their legs very frequently. They complain of pain in the legs or back when seated for a long time. To perfect the sitting posture good health is of great importance. Good health in turn is dependent upon one’s food habits, thoughts and desires. With good health he can remain in the same position for long periods of time.

Narayana! Narayana!

Second Canto First Chapter

In this chapter, Maharishi Śuka explains the procedure for meditation (dhyana). The universal form of the Lord which aids in attaining state of meditation has been explained in this chapter.

Hearing the question of Emperor Parikshit, Maharishi Śuka replied as follows:

“Varīyān eṣa te praśnaḥ kṛto loka-hitaṁ nṛpa

Ātmavit-sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ

O Emperor! Your question, ‘What is it that holds the most supreme position amongst topics heard, praised and remembered?’ is undoubtedly the most glorious one. This will lead to the well-being of the world. Even spiritually wise beings appreciate such question.

The ordinary householder is entangled in these worldly bondages such as wealth, spouse, children, home and earnings. Without his knowledge, in the process of completing such deeds, he commits many mistakes.

Those who are immersed completely in these worldly bondages fail to understand the essence of the Self. Such persons are engaged in innumerable worldly preoccupations. Such person wastes his night either for sleep or for bodily pleasures. Day is spent in earning wealth or in taking care of his family members.

A human being is eternally at war with lust and desires. In this war neither the body, children, spouse, tools nor army can ultimately help him win. To be frank, none of these tools are of real existence. On the contrary, at times they add to the damage. But the person, who is extremely attached to these material objects, fails to grasp the reality that his body and his other surroundings are of impermanent existence, even though he sees his father and other relatives dying before his eyes.”

Every day a person hears about some death. Difficulties of different types seize him. Yet he does not learn to be alert and wise. He does not understand that one day he too has to leave everything and go.

He leads his life immersed in enjoying impermanent objects and gets totally trapped in it. He believes this temporary world to be everything. He considers this to be liberation. Those which are impermanent, unreal and unripe he considers them to be permanent, real and ripe. He is deeply attached to this unreal false world. Although taking care of the body is just a small duty, he goes to the extreme and devotes himself to it.

Tasmād bhārata sarvātmā bhagavān harir īśvaraḥ

Śrotavyaḥ kīrtitavyaś ca smartavyaś cecchatābhayam

O Emperor belonging to the Bharata dynasty! Srihari is the only one who should be glorified by the person desirous of liberation! He alone should be remembered, heard about and praised. This is because He is the Lord of the entire universe! He is the one who resides within every being in the form of the Self!

Therefore every human being should, while discharging his duty without fail, engage in Karma Yoga (Yoga of action). He should be able to differentiate between the Self (atma) and non-Self (anātma) objects! He should strive to acquire Self-knowledge (atma jnana). Having led his entire life in this manner, at the time of death, he should focus exclusively upon Sriman Narayana. With this, he reaps supreme benefits and would have accomplished the purpose of life.

Prāyeṇa munayo rājan nivṛttā vidhi-ṣedhataḥ

Nairguṇya-sthā ramante sma guṇānukathane hareḥ 

O great emperor! By giving up actions in totality (sarva karma sanyāsa), Maharishis go over and above the regulatory principles that dictate the lawful and prohibited actions (vidhi-niśedha). Although they would have fixed their mind exclusively upon the Supreme Parabrahma, who is formless and traitless, they take great delight in singing the glories of Lord Sriman Narayana and enjoy the resultant bliss”.

Maharishi Śuka opines that even great saints who have attained the Supreme transcendental Knowledge also spend their time singing the glories of Lord Narayana.

“In the beginning of Kali Yuga, I learnt Bhāgawata Mahāpurana, which is equivalent of the Vedas, from my father Maharishi Dwaipāyana Vedavyasa. O saintly king! My inner mind is perfectly fixed upon that transcendental Lord who is over and above the trigunas. Even then my mind is attracted towards the glories and pastimes of that Supreme Lord which are of the highest repute. For this reason I diligently studied the Bhāgawata Purana.

Do not consider this Bhāgawatam to be some ordinary composition. The mind is rendered pure in those who are fully attentive and dedicated towards it. Through this, the mind is fixed quickly upon Srihari, who instantaneously bestows liberation.  

As you are particularly dear to Srikrishna I will recite to you this sacred Bhāgawatam. Elders have decidedly ascertained that, singing the glories of Lord Srihari is the ultimate tool not only for the Karma Yogis who have attained supreme dispassion and who seek the ultimate liberation, but also for the ordinary humans who seek comforts both in this world and the next”.

From this we understand the importance of Nāma sankeertana i.e. singing the glories of that Supreme Lord. How many ever times we hear His glorious namas, it is still inadequate.

Narayana! Hari Narayana!

The Maharishis said to Parikshit, “O chief among the saintly kings (rāja-rishis)! This deed of yours is not at all astonishing as you have been born in the lineage of the Pandavas, who walked on the path laid down by Srikrishna and who served Him with devotion! Your forefather Yudhisthira and others, seeking to reach the abode of that Supreme Lord, gave up the throne which was served by many smaller vassal kings, and which was the sign of their supremacy.

Let us all be seated here until this Parikshit, who is the foremost amongst the supreme devotees of the Lord, gives up this body and attains that ultimate state of liberation which is over and above the trigunas and which is devoid of grief!” All the Maharishis decided this in unison”.

What Parikshit displayed was a supreme state of dispassion that is not easily attained. It is common for a person to strive to drive away death when it arrives although it is not possible to run away from it. To be able to face death; to be able to give up all comforts and sit there awaiting its arrival by giving up food and water (prayopavesa), shows Parikshit’s exalted mental state!

“Hearing those words which were perfectly correct, impartial, nectarous and filled with essence, Parikshit praised the assembled Maharishis, who were all-knowing. Parikshit who was yearning to listen to the glories of the great Lord said to them, “You, who are like the Vedas which reside in their true form in Satyaloka, have assembled here, having come from various different directions. It is your natural tendency to bless and do good to others. Apart from this, there is nothing that you seek either in this world or in the next. O great saints! Therefore placing full faith in You, I ask you to please advise me what my duty is.

What is the specific duty of a human being, which he should abide by at all times and in all situations and more exceptionally at the time of death? Please think about this in great detail and teach me.” Hearing this question, all the saints assembled there began to reflect upon it.

Exactly at that moment, Maharishi Śuka, the son of Maharishi Vedavyasa, who had been wandering around the universe, arrived there as if by providence. Maharishi Śuka was over and above every form of desire; he did not show any symbols of being associated with any of the four stages of life; he had attained total contentment due to Self-realization and was an Avadhoota in the form of a digambara.

Maharishi Śuka simply wanders about the universe along with the wind. No one knows where he would be at any given point of time. Whom he will grace, at what point of time he will grace, where he will arrive no one knows. Such an exalted saint arrived there exactly at that time! He was surrounded by many women and children who were excitedly following him.

Śuka Maharishi was sixteen years of age. He had tender hands, legs, thighs, shoulders, arms, cheeks etc. He had a delicate fine-looking nose. His eyelids were exceptionally wide and beautiful. His ears were long and equally proportioned. His face was glowing radiantly. His neck was shaped like a beautiful conch. His chest was wide, fleshy and well raised. His navel was beautifully designed like a whirlpool and his abdomen had three beautiful folds. He was naked. With hair that was strewn all over his face and his long arms, he was shining like the Supreme Lord Mahavishnu.  He was dark complexioned. He is eternally like a sixteen year old boy. With his youth, charming face and tender smile he captivates the hearts of even women.

The supreme Maharishis who were seated there knew about the supremacy and greatness of this saint. They observed the splendor on His face as He arrived and immediately got up from their seats in order to receive him warmly.

Parikshit reverentially welcomed this unexpected guest, worshipped Him and bowed down before him. At that moment the women and children who had accompanied Maharishi Śuka returned back.

Maharishi Śuka, who was thus honorably welcomed by all the sages, sat down comfortably. He, who was the most supreme even amongst the supreme saints, was sitting surrounded by supremely accomplished saints (Brahma-rishis), Maharishis and celestial sages (Deva-rishis). Seated amidst them He glowed radiantly like the Moon which is surrounded by the stars, galaxies and other planets.

Parikshit, the supreme devotee who had achieved absolute concentration, approached Maharishi Śuka and reverentially bowed before Him time and again. Standing in front of him with joined palms, in a very melodious voice Parikshit said, “O Supreme Maharishi! How astonishing! We, the worthless kshatriyas (warrior clan) are today being blessed with the opportunity of serving exalted noble beings like you. Out of compassion, you have arrived here as a guest and are blessing us with this sacred opportunity.

Merely by thinking about You our places of residence are transformed into sacred places of pilgrimage. We get transformed into pure beings. What more can be said about the purity attained by seeing You, touching You and being blessed with the opportunity to offer worship to your feet?

O Mahayogi! Just as demons are destroyed by the mere presence of Mahavishnu, by merely associating with You ordinary humans are absolved of their sins. This is definitely true.

Lord Srikrishna is extremely dear to the Pandavas. The Lord perhaps has feelings of love and compassion towards me as I am born in the lineage of his cousins, the Pandavas. Hence perhaps He considers me as his relative. Otherwise how is it possible for an ordinary person like me to be blessed with Your darshan?

A highly enlightened Yogi like you eternally roams only in forests. No one knows where you will be at any point of time. If not for Srikrishna’s benevolent grace upon me, how could I, who am destined to die shortly, be blessed with this sacred opportunity of seeing You?

I seek to ask you, who are supreme amongst all Yogis, a question, “What are the actions that a person, who is destined to die shortly, should engage in? What should he listen? Which mantra should he recite? What should he recollect? Whom should he serve? What is his duty? What is it that he should give up? Please explain this to me in minute detail. O personification of the Supreme Lord! O great saint! You do not stay in a householder’s home for even that much time as is needed to milk a cow. Therefore I consider Your visit here as our greatest fortune”.

Mahatmas in general do not stay anywhere for long. Śukabrahma, who was an Avadhoota, would not stay for even so long as was needed to milk a cow.

In this manner, Emperor Parikshit, standing in front of Maharishi Śuka, questioned Him sweetly in this manner. Hearing this, the venerable Maharishi Śuka, who was an exponent in the knowledge of righteousness (dharma) begins his reply.

With this the First Canto of Srimad Bhagawatam comes to an end.

Narayana! Narayana!