Category: SrimadBhagavatam

Maharishi Suta continued, “Knowledge is the form of the Supreme Lord!  Such a Lord does not need a gross body with hands, legs etc. when he has another carrier (body) which over and above the triguṇās, which is not subject to transformations, which is subtle, unseen and unheard. This body is known as subtle body (sookṣma sareera). This subtle body is responsible for re-births of the individual being.

When a person, with ripened knowledge, is able to understand that the gross and subtle bodies are not the Self (atma), he attains Self-realization! In other words he comes out of the delusion that the gross and subtle bodies were the Self. He now attains God realization and becomes Parabrahma!

Parameshwara is inherently the form of discriminatory intelligence (buddhi).  When illusion vanishes completely, the individual becomes enlightened. He attains Self- realization. This is what the enlightened saints declare! The individual who thus attains his original form enjoys supreme bliss. He will remain in that state itself.

The learned pundits describe in the following manner the births as well as the secretive actions (veda rahasya karma) of that Supreme Lord who resides within the hearts of one and all, who inherently is devoid of birth as well as action and which have come to Him on account of illusion (māya).

The ever-competent Lord playfully creates this universe, rules over it and finally wipes it out. But He does not develop any form of connection with this universe created by Him. Being unaffected, He remains an eternal witness. He does not develop any association with any living being. He has no inclination in matters pertaining to this material universe.

He seats himself within the hearts of all living beings, controls the 5 senses and mind, and appears as if He tastes the joys-sorrows of this universe. The truth is that He does not experience them; He appears to be experiencing them. He has no connection whatsoever with these happenings. Foolish, ignorant persons can never understand the playful activities of the Lord, who is protecting and ruling this world.

Only those who are honest and non-deceitful, who with full devotion are ever engaged in spiritual austerities, who lead a good righteous life and who smell the divine fragrance from His lotus feet can obtain His vision and understand the inner significance behind the playful activities of the Lord who holds the discus in His hand and who possesses unsurpassed valour.

It is imperative that the mind should be pure and full of devotion. A pure mind, a heart full of devotion,  a pure life, gentleness in speech, not hurting feelings of others, being respectful towards all objects in this creation and yet not developing any inclination towards them are the characteristics that every good devotee of the Lord cultivates. This comes from visiting the premises of the Lord. Only such a person can understand the essence of the Supreme Lord.

Therefore, O Maharishis! All of you are blessed. This is because you seek to know about the Supreme Lord Mahavishnu. In this birth itself you have obtained the required devotion and love towards the Lord. You could attain this in a single birth. Only when supreme love and devotion towards the Lord co-exist, this is possible.

Many speak eloquently about these qualities of love and devotion towards the Supreme; they preach a lot about it. They address huge gatherings and conduct large debates on this topic. They write books on the importance of developing unsurpassed devotion and love towards the Supreme. But in their life they are unable to convert this into action.

On the other hand, O Maharishis, you have been able to put this into practice. You are truly blessed. Those who possess minds with such pure feelings will not get trapped in this whirlpool of repeated re-births!”

Swamiji explains: Repeated births and deaths is a whirlpool. The moment the person is trapped in a whirlpool he cannot exit from it, no matter how good a swimmer he may be. For this reason expert swimmers estimate the location of the whirlpool before entering the waters of the lakes and rivers. They swim without touching this whirlpool. Those who have no such estimation about whirlpools, blindly jump in to swim and get trapped in the whirlpool. Once he is trapped, that’s the end. He has no escape.

Here the cycle of births and deaths have been compared to a whirlpool from which here is no escape. But even here there is hope. If the being perchance contemplates about the Lord or thinks of his glories, this dangerous whirlpool can do him no harm.

“Idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam

Uttama-śloka-caritaṁ cakāra bhagavān ṛṣiḥ

Bhagawān Vedavyasa, who was an incarnation of the Lord, composed this sacred Purāṇa called Bhāgawatam which is equivalent of the Vedas and which contains the glorious stories of the Lord.

Niḥśreyasāya lokasya dhanyaṁ svasty-ayanaṁ mahat

Tad idaṁ grāhayām āsa sutam ātmavatāṁ varam

With the intention of uplifting the human world, Maharishi Vedavyasa, composed this sacred scripture called Bhāgawatam which is greatly laudable and that which is the root for all forms of auspiciousness. He further taught this knowledge to his son Maharishi Śuka who was an exponent in the knowledge of Self-realization.

In this sacred Bhāgawatam the essence of all the Vedas is contained! Further the entire essence of Ramayana and Mahabharata is also embedded into this sacred text! Maharishi Śuka imparted this knowledge to Emperor Parikshit, who awaiting death had abstained from food, and who was seated on the banks of River Ganga surrounded by sages.

At that time when Maharishi Śuka who was of unparalled radiance preached this Bhāgawatam, I, seated amongst the saints, also understood a little of it. Now subject to my understanding, I shall preach the same to you as I have heard and understood” said Suta Maharishi.

“When Krishna gave up his human body and returned to his abode in Vaikunṭha together with his dharma (rules of righteousness) and jnana (knowledge) people became dull headed. They lost the divine eye of knowledge. In order to open the eyes of these dull headed persons this Sun called Bhagawata Purana has arisen”.

Om Namo Narayana.

Incarnation as Prithu: In the ninth incarnation, the Lord, as an answer to the prayers of eminent saints, incarnated as King Pṛthu. He milked all the medicinal properties from Mother Earth, who was in the form of a cow. “O Maharishis, as a result of this, the incarnation as Emperor Pṛthu is considered very auspicious.”

Incarnation as fish (matsya): After the completion of the Chākśusa Manvantara, all oceans merged and entire land was inundated with sea waters. At that time the Lord took on the form of a fish and protected Vaivaswata Manu by keeping him on Earth, which was in the form of a boat.

Incarnation as tortoise (kurma): In the eleventh incarnation, the all pervading Mahavishnu, incarnated as a tortoise (kurma) at the time when the celestials and demons were engaged in a ferocious battle. He retained the Mandara Mountain on his back and supported it during the churning of the ocean.

Incarnation as Dhanvantri: This was the twelfth incarnation. Dhanvantri emerged from the ocean together with a pot of nectar and taught the knowledge of Ayurveda.

Incarnation as Mohini: This was the thirteenth incarnation. The Lord as Mohini enchanted the minds of the demons and ensured that the celestials (Devatas) drank nectar.

Incarnation as Narasimha: This was the fourteenth incarnation. As Narasimha He tore open, with his finger nails, the stomach and intestines of the demon king Hiranyakashipu by placing him on his thigh.

Incarnation as Vāmana: This was the fifteenth incarnation. With the intent that Heaven which was in the custody of Emperor Bali should be retrieved and handed it over to Lord Indra, the Lord went to the Yagna being conducted by the Emperor. On the pretext of seeking 3 feet of land, the Lord handed over Heaven to Lord Indra.

Incarnation as Paraśurāma: This was the sixteenth incarnation. Paraśurama was infuriated upon seeing the cruel behavior of kings who were arrogant and who totally disregarded the Vedas. He went around the Earth 21 times and freed it from all arrogant and cruel kings.

Tataḥ saptadaśe jātaḥ satyavatyāṁ parāśarāt

Cakre veda-taroḥ śākhā dṛṣṭvā puṁso ‘lpa-medhasaḥ

Incarnation as Vedavyāsa: This was the seventeenth incarnation. The Lord incarnated as Krishna dwaipāyana, the son of Maharishi Parāśara and Mother Satyavati. Seeing the dull headed humans, He segregated the vast tree called Veda and divided into various branches. Due to this work He was awarded the title of Vedavyasa. ‘Vedavyāsa’ means ‘He who has segregated the Vedas’.

Incarnation as Rāma: With the intent of destroying the demons such as Ravana, Kumbhakarna and others, the Supreme Lord incarnated for the eighteenth time as Prince Srirama. He performed many extraordinary deeds such as building a bridge across the ocean.

Incarnations as Balarama and Krishna: In the nineteenth and twentieth incarnations the Lord took birth in the lineage of Yadu. The nineteenth time He incarnated as Balarama. The twentieth incarnation was that of Srikrishna. In the form of these two brothers He reduced the burden of Mother Earth.

Incarnation as Buddha: In the twenty-first incarnation in the future period at the beginning of Kali Yuga, in order to delude the atheists, the Lord will incarnate as Buddha in the Kingdom of Magadha.

At the time when Maharishi Suta was teaching Bhāgawatam to Shounaka and other saints, the incarnation as Lord Buddha had not yet taken place. This is understood from this verse.

Incarnation as Kalki: Towards the end of Kali Yuga, when the rulers would have turned into robbers and would have usurped almost all the wealth belonging to the citizens, the Lord will incarnate as Kalki, the son of Vishnuyash. This will be the twenty-second incarnation of the Lord.

With this the twenty two incarnations of the Lord were briefly explained. We had said at first that we would be discussing twenty four incarnations of the Lord. If we add the incarnations as Hayagriva and Hamsa, which will be addressed in the future chapters, it totals to twenty four incarnations.

O Maharishis! Just like thousands of tiny streams emerge from the never ending lake filled with water, innumerable incarnations emerge from Lord Srihari, who is a personification of goodness. The Celestials, saints, emperors with commendable prowess, Manu and his descendents and various Prajapatis (leaders of people) are merely aspects/ portions of that Supreme Lord.

Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam

Everyone is only the partial incarnations of the Supreme Lord. But Krishna is Mahavishnu himself! All these partial incarnations are taken up by the Lord to protect the world when it is unduly tortured by the demons. This takes place in every yuga (eon).

Janma guhyaṁ bhagavato ya etat prayato naraḥ

Sāyaṁ prātar gṛṇan bhaktyā duḥkha-grāmād vimucyate

The person who, with a pure mind, reads this sacred secretive scripture that contains the story of the Lord’s incarnation, twice daily, will obtain total relief from all his sufferings! He will be relieved of this bondage called samsāra (cycle of repeated re-births).

The Supreme Lord is formless. He is an embodiment of illumination (chaitanya). With the help of Mahat (cosmic intelligence) and other effectual energies (karya roopa) of the Lord’s illusory power (māya shakti), this entire world is created. However in reality this creation is contained purely within the Self (atma)!

Clouds take shelter in wind. Although the wind carries the clouds, people say that the sky carries them. Smoke is nothing but a transformation of the dust that belongs to the earth but yet this smoke is attributed to fire.

Likewise towards the Self (atma) the action of seeing (drśyatvam) is being imposed. Those who impose the ‘action of seeing’ upon the Self, which is nothing but a witness, are lacking in intelligence.

The Lord who has knowledge as His form does not have a gross body that consists of hands, legs etc. Instead He has another different body that is over and above the trigunās (three attributes) and which is not subject to transformation. It is unseen, unheard and of a subtle existence. This is called ‘subtle body’.

Om Namo Narayana.

In the universal form of the Lord there is not even a trace of passion/action (rajas) and ignorance (tamas). It is in the form of pure existence (suddha sattva) which is beyond any form of comparison. In other words, it is the form of total purity.

Paśyanty ado rūpam adabhra-cakṣuṣā

Sahasra-pādoru-bhujānanādbhutam

Sahasra-mūrdha-śravaṇākṣi-nāsikaṁ

Sahasra-mauly-ambara-kuṇḍalollasat

This universal form (Virad roopa) of the Lord glows resplendently in His earrings. Great saints see this Universal form of the Lord with their transcendental eye (jnana netra).

This Universal form i.e. the incarnation as Adi Nārāyana, is the foremost of all incarnations. From Him, many incarnations emerge and after the completion of their purpose, they merge back into Him! This universal form is a fractional part of the Supreme Lord.  Lord Brahma emerged as a fractional aspect of this Supreme Lord. From Him came Marichi and other eminent Maharishis. From them are born celestials, humans, animals, birds and all other forms of living beings.

24 incarnations of the Lord:

First incarnation: Lord Adi Nārāyana, who is the Universal form, accepted the forms of eminent Maharishis Sanaka, Sananda, Sanātana and Sanat kumara. In these four forms He practiced the most difficult and strenuous vow of Brahmacharya (walking on the path to realize God) without any hindrances.

Incarnation as a boar: The Supreme Lord is the Yagneshwara i.e. the Lord of all sacrificial rituals/ Yagnas. For the well-being of this earth He accepted the form of the boar (Yagna-varāha). He lifted and rescued the earth which had sunk into the nether regions (pātāla).

Incarnation as Maharishi Nārada: In the creation filled with saints, Lord Sriman Nārāyaṇa incarnated as the divine saint Maharishi Nārada. He taught to the devotees the Pancarātrāgama, which talks about actions (karma).

In the normal course, actions are the cause for all bondages. But due to adherence to good deeds (sat karmas) taught by Maharishi Nārada, the mind gets purified. This becomes conducive for attaining liberation. Through this approach, the Supreme Lord in the form of Nārada, preached liberation itself!

Incarnation as Nara-Nārayana: In the fourth incarnation, the Supreme Lord was born as Nara and Nārāyaṇa, the sons of King Dharma. These Maharishis totally controlled their minds and undertook severe strenuous austerities that were impossible for others to accomplish.

Incarnation as Maharishi Kapila: The Lord incarnated as Kapila Maharishi, the Lord of all Siddhas. He defined all the principles (tattvas) and preached the Sānkhya Shastra to Maharishi Āsuri. In course of time, this sacred scripture has vanished.

Incarnation as Dattātreya: The sixth incarnation of the Lord was Dattātreya, the Son of Maharishi Atri. He was born to Mother Anasuya as an answer to her prayers.  He taught the knowledge of the Self to Alarka, Prahlada, Yadu, Kartavirya and others.

Incarnation as Yagna: The Lord incarnated as Yagna, the son of Prajapati Ruci and his wife Ākuti. Together with his sons Yāma and other divine troops he saved the period of time known as Swāyambhuva manvantara. Yajna was the seventh incarnation.

Incarnation as Rṣabha:  The Lord who is all pervading and who can take huge steps, incarnated as Rṣabha, the Son of King Nābhi and his wife Merudevi. To those who possess right judgment and discriminative capacity he showed the path of ultimate knowledge which is revered by people from all orders of life.

Om Namo Narayana.

Vāsudeva-parā vedā Vāsudeva-parā makhāḥ

Vāsudeva-parā yogā Vāsudeva-parāḥ kriyāḥ

Vāsudeva-paraṁ jñānaṁ Vāsudeva-paraṁ tapaḥ

Vāsudeva-paro dharmo Vāsudeva-parā gatiḥ

Vedas preach Vāsudeva as the ultimate supreme goal to be attained. Vāsudeva is the essence of the entire knowledge of Vedas. He is the ultimate object of Vedas. All Yagnas (sacrificial rituals) performed are solely for Vāsudeva. All actions are ultimately offered/ surrendered into Him. He is the ultimate goal of all Yoga. All actions ultimately end in Him. Vāsudeva alone will be obtained through attaining knowledge (jnāna). All austerities (tapas) and adherence to rules of righteousness (dharma) are undertaken for Vāsudeva alone. The fruits of all actions including attaining heaven ultimately merge into Vāsudeva.

Vāsudeva here refers to the Supreme Godhead, Paramātma! Everything attains fulfillment only when it merges into Paramātma. This is the implied meaning of this verse.

Let us discuss about the subtle aspects pertaining to the creation of this world.

The all-pervading Paramātma is over and above the illusory power (māya śakti) which is composed of the triguṇās (three attributes of Nature).  At the beginning of creation, the Lord takes the help of this illusory power, which consists of the cause and effectual energies, to create this entire universe.

Thereafter He enters into this material world that had been created from the trigunās. These trigunas are the sportive forms of the ‘illusory power’. With His consciousness (chaitanya shakti) the Lord illumines all the objects and appears as if He is enveloped by illusion. The truth is that He is inherently shining everywhere. He is transcendental. The truth is that He is inherently is devoid of any trait or property!

(Triguṇās are the three attributes of Nature i.e. traits of goodness (sattva), traits of passion (rajas) and traits of ignorance/ inertia (tamas)). 

When logs of wood are enveloped by fire, it appears as if there are many fires burning, when in reality there is only one fire. Similarly, even though a single Paramatma pervades all beings, it appears as if there are many different beings.

There is one single Lord who exists within all the objects and shines through them all. But to us it appears as if there are many Paramatmas; as if He is many. The illumination that is present within every object of the creation is itself Paramātma! 

With the help of the trigunas which manifest in the form of gross elements, senses (indriyas) and mind, Paramātma created the universe replete with all living beings. Thereafter entering into it, He appears as if He is experiencing these objects of sense perception through the subtle sensory perceptions (sound, taste, form, smell and touch).

He takes great delight in playfully incarnating as celestials, animals, birds, humans and so on and through traits of purity and goodness (sattva guṇa) protects all these various planes thus created. Although He is non-dual, He loves to incarnate in various forms! This is the decisive truth!

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

First Canto Third Chapter

In this chapter the 24 incarnations of the Lord have been briefly described. In response to the question asked by Maharishi Śounaka and other saints, Maharishi Suta says-

“In the beginning of creation, Paramātma took on the form of Puruśa (Self) which had in it the principles of Mahat tattva (cosmic intelligence), ahamkara, and pancha tanmātra (subtle sense perceptions).

This form consisted of 16 basic principles viz., 5 organs of perception (jnanendriya), 5 organs of action (karmendriya), mind (antah karana) and 5 gross elements. The term ahamkara here does not refer to arrogance. Omniscience is the characteristic of Paramātma. This is being referred to as ahamkara in this context.

From the lake called the navel of Sri Mahavishnu, who was in lying down in Yogic-sleep in the waters of the ocean, the four faced Brahma who is the leader of all Prajapatis (creators of the living beings) was born.

This entire universe is nothing but the extensive body of Sri Mahavishnu! In other words, the universal form of the Divine Lord, known as vishwaroopa or virādroopa, is nothing but this entire vast extended universe! Every visible portion of this universe is one of the parts of the body of that Supreme Lord! Innumerable galaxies and planets exist. Each of them is one of His body parts.

On Namo Narayana!

We have discussed that the trigunas viz., traits of goodness (sattva), passion (rajas) and ignorance (tamas) are the Lord’s power of illusion (māya shakti). The Supreme Lord who is over and above this power of illusion, who is non-dual and complete, combines with these three traits and for the purposes of creation, sustenance and absorption of this creation transforms into Brahma, Vishnu and Rudra. They can be called the symbolic forms He takes on. Amongst them, through Mahavishnu, who is a personification of sattva (goodness), ultimate benefit can be obtained by mankind!

Smoke emerges from firewood which is nothing but transformation of earth. From smoke fire, which is the root for all Vedic activities, is born. However firewood is superior to earth; smoke is superior to firewood and fire is superior to smoke. We are speaking of 4 elements here- earth, firewood, smoke and fire. We have said that wood is born from earth but is superior to earth; smoke come from firewood but is superior to firewood and fire is superior to smoke.

Likewise, rajo guṇa (passion) is superior to tamo guṇa (inertia, dullness, laziness). Traits of purity and goodness (sattva guṇa) are superior to traits of passion. Why is this so? This is because traits of goodness illumine Parabrahma. Through sattva guṇa the person can realize Absolute Truth.

Previously great sages sought shelter in complete pure traits (shuddha sattva) and rendered services to Lord Mahavishnu who is viśuddha sattva (over and above the trigunas). Those humans who offer services to such revered sages and who abide by their dictates also attain auspiciousness. 

Those who are predominantly of pure traits should not worship or render services to the ferocious forms of the Gods (Ugra Devatas). Those whose thinking is pure and unblemished are known as pure persons. Such persons should worship Vishnu, who is of pure traits. By worshipping the ferocious forms of the Lord, they may acquire traits of passion or inertia (rajas, tamas). This is not right.

You acquire traits based on your actions. Based on the food you eat, its traits are imbibed by you. This is why food plays a very, very critical role. If you eat pure sattvik food, you will develop pure traits. Those who eat rajasic and tamasic foods remain in that state of passion and ignorance. They cannot acquire traits of purity.

Those spiritual aspirants who seek to imbibe pure traits should not worship the ferocious forms of the Lord such as Bhairava, even though they do not find any faults in them. They should instead focus on and worship the peaceful, auspicious forms of Lord Mahavishnu or His partial incarnations and render services to them.

Did we not state that not all people are of pure traits? Did we not state just now that based on the characteristics of the food eaten, our nature is acquired? We become what we eat. Similarly when we worship a God who has pure peaceful tendencies, we also imbibe those qualities that are pure and peaceful.  

Those who are predominantly filled with passion and ignorance worship forefathers, demigods, Prajapati etc. seeking wealth, prosperity, power, children or other materialistic comforts. Such persons are deeply stuck to this world. They are glued to desire, anger, greed and other evil passions. They believe that these passions lead to the welfare and prosperity of their family. They also believe that safeguarding family wealth or the positions of power is the essence of life. To a certain degree they do have faith in God. That’s all. But what kind of devotion do they have? It is a ‘trading relationship’ with God. ‘I will offer you money if in return I am blessed with something.’ ‘My name should be put up on the board. Please mention that I have contributed for annadanam.’

But what special benefit do such persons obtain from these deeds? It will bless them with a good name and fame in this birth. They will be blessed with good children or good prosperity in this materialistic world. If at all they seek to move towards pure light/ illumination, they have to give up worshipping these intermediary Gods or the ferocious Gods. How can a person move towards purity while simultaneously continuing these activities?

There are many devotees who approach Swamiji. They read out an enormous list of their desires and wants that seek that Swamiji should bless them. Finally they conclude by asking to be blessed with ‘peace of mind’ and ‘liberation.’ Is this liberation some yantra or mantra that can be given? Is it something that can be bought in a shop? What am I supposed to say to such persons? Can I say ‘give up all your wealth; give up your large home; give up your children?’ Will they listen to me if I were to make such statements? They will leave me and go away but they will never give up their material connections. Now at least occasionally they come for Guru darshan; I will be spoiling even this little goodness in them by making such statements.

Therefore such persons should be gradually reformed. ‘Not now. Tomorrow we have Bhagawatam chanting. Please come and attend that function. Listening to Bhagawatam will lead to your welfare.’ At times it is even essential to utter small lies in order to get these people on to the right track. ‘By listening you will get back your lost items. Your power will remain as is’. Then putting the entire load on Lord Krishna I say to Him, “Krishna, using your name I have had to lie to these people. My only goal is to ensure that they tread the right path. I have no personal benefit in this”. It is also possible that they could really recover the lost items. If at all they do not then it will amount as if my words were wrong. At such times consider the amount spent on this as a charitable deed and let go.

It is extremely complicated to teach about traits of goodness and about liberation to those who are brimming with traits of passion and ignorance (rajas, tamas). Teaching or explaining to them about liberation is like a huge penance. It is a Yogam.

Om Namo Narayana.