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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!

Parikshit said, “What a wonder! You, the supreme exalted saints have considered me, a worthless being, as worthy of your blessings and have arrived here. I am truly fortunate. I am that unworthy person who has sinned. Generally families of kings lose out on the chance to wash the feet of supreme saints. Supremely accomplished sages (Brahma-rishis) particularly do not prefer to approach Kings or be in their vicinity.

I, who am eternally attached towards this bonded material world, have committed a terrible sin due to my pride. The Lord who rules this universe has created dispassion in me, in the form of a Brahmin’s curse. This is the Lord’s divine sport. This is not the deed of an ordinary Brahmin. The Lord had incarnated in the form of that Brahmin to elevate me. The Lord was compassionate to chop off my pride and ego.

When such a terrible curse hovers over one’s head, he will definitely be terrified to associate with these worldly bondages. Can anyone sleep peacefully when a serpent is sleeping beside him? Can anyone be peaceful when he knows a snake has entered his house? When a sword is hanging over the head, can a person be at peace? In the same manner a fearful curse has now fallen on my head. This is nothing but the punishment for my terrible sin. I have insulted another person. I have behaved wrongly. Hence the Supreme Lord, in the form of the saint’s son has awarded this to me.

O great saints! This wretched person seeks refuge at your feet. Please accept it. May Goddess Ganga, who flows here, realize that I have fixed my mind exclusively upon the Supreme Lord! May Takshaka, in accordance with the orders of the saint’s son, deceptively arrive and bite me till such time as it is satisfied!

O saints, kindly continue to sing the glories of the Supreme Lord. I offer my obeisance to you! I seek that if at all I need to take birth again in any form, in that birth I should continue to have unending devotion towards the Supreme Lord, holy association with supreme saints who are His devotees and feelings of compassion, love and friendliness towards all forms of life!”

Having said this, Parikshit, who possessed supreme discriminatory capacities, handed over the responsibility of the kingdom to his son Janmejaya.

Parikshit then sat on a seat made of straw on the southern bank of Ganga. He ensured that the roots of the straw seat faced the east, while he faced the northern direction. Thus when he settled down for Prayopaveśa (awaiting death through fasting), the Devatas in heaven sang his glory and rained flowers upon him. They beat the celestial drums.

Maharishis seek the well-being of one and all! Even their penance is directed towards obtaining the welfare of the world! Such great Maharishis praised him profusely and applauded his decision. They began speaking about the Supreme Lord in this manner,

“O chief amongst 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 it, to be able to give up all comforts and sit there awaiting its arrival by taking up Prayopavesa, shows his exalted 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.

Narayana! We are having the darshan of Maharishi śuka! Narayana!