Bhagavatam: 2nd Skandha

Second Canto — Summary of the teachings of Bhagavatam

Srimad Bhagavatam has 12 cantos (skandhas) and is a comprehensive treatise on spiritual wisdom rooted in loving devotion. It is the most elaborate commentary on the Bhagavad Gita, the supreme teaching of Krishna.

After the first canto sets up the dialogue of Bhagavatam between Parikshit and Shuka Brahmam, the second canto gives the summary of the entire Bhagavatam that is then later expanded in the remaining ten cantos from the third to the twelfth. Shuka Brahmam starts speaking only in this canto addressing the broad question of Parikshit on the highest purpose of human life.

Here is the chapter by chapter description of the second canto, with link to the podcast summarizing each chapter as well as translation and comments of salient verses from each chapter.

Chapter 1: Cosmic Being described by Shuka Brahmam

Summary of this chapter: https://youtu.be/H8x20GJKxCI

एतावान् सांख्ययोगाभ्यां स्वधर्मपरिनिष्ठया ।
जन्मलाभ: पर: पुंसामन्ते नारायणस्मृति: ॥ Bh 2.1.6

etāvān sāńkhya-yogābhyāḿ svadharma pariniṣṭhayā
janma lābhaḥ paraḥ puḿsām ante nārāyaṇa smṛtiḥ

Translation: By engaging in one’s duties with a firm abidance in the wisdom of discernment of the impermanent (sānkhya) as well as total acceptance of the fruits of all actions (karma yoga), one attains the highest perfection of human life which is the loving remembrance of the Supreme Being, Nārāyana.

प्रायेण मुनयो राजन्निवृत्ता विधिषेधत: ।
नैर्गुण्यस्था रमन्ते स्म गुणानुकथने हरे: ॥ Bh 2.1.7

prāyeṇa munayo rājan nivṛttā vidhi-ṣhedhataḥ
nairguṇyasthā ramante sma guṇānukathane hareḥ

Translation: Even sages established in the Absolute and are beyond the sphere of injunctions take delight in the virtues and pastimes of Hari (One who takes away the ego).

Comments: This verse connects with the topic of the true meaning of divine pastimes (lila) which are both the means and the end as they remove our impurities by listening to them and as well give delight to the sages abiding in purity.

एतन्निर्विद्यमानानामिच्छतामकुतोभयम् ।
योगिनां नृप निर्णीतं हरेर्नामानुकीर्तनम् ॥ Bh 2.1.11

etan nirvidyamānānām icchatām akutobhayam
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam

Translation: For those who see the impermanence of the world and seek the fearless state of Truth, as well as for the realized beings abiding in Truth, the holy names of Hari has been concluded to be the means and the end.

Comments: Just as listening to Hari Katha (divine pastimes) was glorified in the previous verse as the means and the end, Hari Naam (holy names) are glorified in this verse. Both are accessible easily through the ears wherever one is and don’t require any rituals, instructions, qualifications etc. And they cleanse the heart effortlessly of false identifications and reveal the Truth of the One Supreme Being within and without.

किं प्रमत्तस्य बहुभि: परोक्षैर्हायनैरिह ।
वरं मुहूर्तं विदितं घटते श्रेयसे यत: ॥ Bh 2.1.12

kiṁ pramattasya bahubhiḥ parokṣhair hāyanair iha
varaṁ muhūrtaṁ viditaṁ ghaṭate śhreyase yataḥ

Translation: What is the use of long years of life that slip away in ignorance? Far more valuable is even an hour spent consciously, endeavoring for the highest perfection of human life.

Comments: The highest perfection of human life is to recognize that everyone, everything, everywhere is a unique expression of the Cosmic Intelligence and therefore be free of any covetousness or fear and be in the platform of unconditional love toward One and all.

अन्तकाले तु पुरुष आगते गतसाध्वस: ।
छिन्द्यादसङ्गशस्त्रेण स्पृहां देहेऽनु ये च तम् ॥ Bh 2.1.15

antakāle tu puruṣha āgate gata sādhvasaḥ
chindyād asaṅga śhastreṇa spṛhāṁ dehe’nu ye ca tam

Translation: With the sword of detachment, one ought to cut the false identification with the body and its connections and thereby be free of the fear of death.

Comments: It is rightly observed by psychology that all fears are rooted in the fear of death. This fear is due to false identification with the body and its connections, relations, possessions as ‘me’ and ‘mine’. The sword of detachment is the wisdom that everything including the body functions due to the one indivisible energy that pervades the whole universe in various forms. The source of this energy is called the Supreme Being. This verse refers to Gita verse 15.3 where Krishna uses the same expression: asaṅga-śhastreṇa dṛiḍhena chhittvā (with sword of detachment, cut down the false identification with the ephemeral).

अभ्यसेन्मनसा शुद्धं त्रिवृद्ब्रह्माक्षरं परम् ।
मनो यच्छेज्जितश्वासो ब्रह्मबीजमविस्मरन् ॥ Bh 2.1.17

abhyasenmanasā śhuddhaṁ trivṛd brahmākṣaraṁ param
mano yacchejjitaśhvāso brahmabījam avismaran

Translation: Sitting still and erect in a clean place, the mind must focus on the holy Pranava of three parts (A, U, M) with the the breath and the mind regulated and not leave one’s total attention to the OM sound, the seed of all wisdom.

Comments: Shuka Brahmarshi teaches Parikshit a simple meditation that is applicable for everyone, needing no special initiation or qualification. It is simply to align the incoming and outgoing breath with the sound OM, the most mystical of all sounds, and thereby sit in stillness. In Gita too, Krishna says ‘praṇavaḥ sarva vedeṣhu’ — ‘I am OM among all Vedas’, showing the supreme importance of the sound OM. This meditation can be done everyday with a simple alignment of breath and sound to be free of the chattering of the mind.

नियच्छेद्विषयेभ्योऽक्षान्मनसा बुद्धिसारथि: ।
मन: कर्मभिराक्षिप्तं शुभार्थे धारयेद्धिया ॥ Bh 2.1.18

niyacched viṣhayebhyo’kṣhān manasā buddhi sārathiḥ
manaḥ karmabhir ākṣhiptaṁ śhubhārthe dhārayed dhiyā

Translation: With reason as the charioteer (guide), one ought to withdraw attachment to sense objects in the mind and let the mind, that is prone to get caught in unnecessary activities, fix its attention on the most auspicious Supreme Being, ever present within and without.

Comments: This refers to the simile found in Katha Upanishad of the human being as the rider in a chariot whose horses are the senses, the reins are the mind and intellect is the charioteer. If the charioteer is holding the reins and guiding properly, then the rider in the chariot has a purposeful journey. Else the horses (senses) go after whatever they please (sense objects) and the rider is dragged along. This is also the symbolism of Krishna as the charioteer teaching Arjuna, the rider, and being the perfect guide.

तत्रैकावयवं ध्यायेदव्युच्छिन्नेन चेतसा ।
मनो निर्विषयं युक्त्वा तत: किञ्चन न स्मरेत् ।
पदं तत्परमं विष्णोर्मनो यत्र प्रसीदति ॥ Bh 2.1.19

tatraikāvayavaṁ dhyāyed avyucchinnena cetasā
mano nirviṣhayaṁ yuktvā tataḥ kiñcana na smaret
padaṁ tat paramaṁ viṣhṇor mano yatra prasīdati

Translation: With a focused mind, one ought to meditate on any aspect of the Supreme Being, while being aware of all His aspects. With the mind withdrawn from all worldly concerns, one ought to be completely absorbed in Him that there is not a thought of anything else. Such a state is the supreme reality of the all pervading Vishnu, realizing which the mind is flooded with the ecstasy of divine love.

Comments: The three main aspects of the Supreme Being are described as Brahman, Paramatma and Bhagavan. Brahman is the infinite Being that manifests as the Cosmic form of the entire universe. Paramatma is the in-dwelling pure awareness in the heart of all beings. Bhagavan is the sweet descents (Avatars) with form, name, pastimes and holy abodes (rūpa, nāma, līlā, dhāma). The realization of the supreme reality of Vishnu is to see Him in everyone and everything with love as the word Vishnu literally means One who pervades everything (sarvam vyāpayati iti vishnuḥ).

रजस्तमोभ्यामाक्षिप्तं विमूढं मन आत्मन: ।
यच्छेद्धारणया धीरो हन्ति या तत्कृतं मलम् ॥ Bh 2.1.20

rajas tamobhyām ākṣhiptaṁ vimūḍhaṁ mana ātmanaḥ
yacched dhāraṇayā dhīro hanti yā tat kṛtaṁ malam

Translation: When the mind is disturbed by tendencies in the form of passion (rajas) and dullness (tamas), one of steady intelligence ought to be free of it through alert awareness and curb them from causing impurity within.

Comments: Tendencies of the mind to propel one toward unnecessary activities and excitement (rajas) or idle consumption of junk food, junk content and sleep (tamas) cause impurities due to unconscious identification with these tendencies as ‘mine’ and thereby indulging in such modes of living. Being in alert awareness as and when such tendencies rise up ensures they are not unconsciously identified with and acted upon. This is the way of living in meditation throughout the day by being consciously aware of every movement of thought within.

यस्यां सन्धार्यमाणायां योगिनो भक्तिलक्षण: ।
आशु सम्पद्यते योग आश्रयं भद्रमीक्षत: ॥ Bh 2.1.21

yasyāṁ sandhāryamāṇāyāṁ yogino bhakti lakṣhaṇaḥ
āśhu sampadyate yoga āśhrayaṁ bhadram īkṣhataḥ

Translation: Through steady and alert meditation, the Yogi beholds very soon the most auspicious Supreme Being within and without. This is the state of true Yoga that is characterized by loving devotion (bhakti).

Comments: Being in steady and alert awareness is to not unconsciously identify with the tendencies of the mind as explained in the last verse. Then one soon recognizes that everyone and everything is an expression of the one Cosmic Intelligence which is the material energy (prakrti) of the Supreme Being (purusha) who also abides in the hearts of all as pure Consciousness (paramātma) as well as ever available for loving relation as Bhagavan through holy names, forms and pastimes. Thus beholding Him alone within and without as the only truth is the most auspicious vision. This is the highest conception of Yoga (oneness). It brings about unconditional love and thereby equanimity in all situations as Krishna says in the Gita (samatvam yoga uchyate — BG 2.48).

जितासनो जितश्वासो जितसङ्गो जितेन्द्रिय: ।
स्थूले भगवतो रूपे मन: सन्धारयेद्धिया ॥ Bh 2.1.23

jitāsano jitaśhvāso jitasaṅgo jitendriyaḥ
sthūle bhagavato rūpe manaḥ sandhārayed dhiyā

Translation: Having a steady posture, regulating the breath, free of attachment and with senses regulated, one ought to focus the mind on the Cosmic form of Bhagavan with the help of reason.

Comments: After Shuka Brahmarshi gives an overview of the purpose of human life as realizing Bhagavan as the source and sustenance of all and the process of realizing it through devotion and wisdom, Parikshit asks Shuka Brahmarshi to elaborate further on how and what to meditate upon, which removes the impurities of the mind speedily. So Shuka Brahmarshi begins his response by first emphasizing on the regulation of the physical aspects — posture, breath and senses, that correspond to the limbs of Yoga — Asana, Pranayama and Pratyahara. This ensures the energy flow of the body is channelized toward higher purpose rather than being dissipated. Then he mentions the need to be free of attachment which is best cultivated through right association or Satsang. With this platform, he says one ought to focus on the Cosmic form of Bhagavan rationally. This Cosmic form will be described in the coming verses.

विशेषस्तस्य देहोऽयं स्थविष्ठश्च स्थवीयसाम् ।
यत्रेदं दृश्यते विश्वं भूतं भव्यं भवच्च सत् ॥ Bh 2.1.24

viśheṣhas tasya deho’yaṁ sthaviṣhṭhaśh cha sthavīyasām
yatredaṁ drśhyate viśhvaṁ bhūtaṁ bhavyaṁ bhavachcha sat

Translation: The Cosmic body of the Supreme Being is the directly perceived infinite form of the Universe here, with all its past, present and future.

Comments: There are three aspects of the Supreme Being described by Bhagavatam — Brahman, Paramatma and Bhagavan. Brahman is manifest as the infinite universe through the material energy (prakrti). Paramatma is the indwelling presence as pure awareness. Bhagavan is the personal aspect of the Lord with name and form. Shuka Brahmam will describe all three aspects in great detail throughout Bhagavatam. First he begins with the infinite universal aspect as it is directly perceived by our senses. To recognize the cosmic intelligence as the only source behind the functioning of the universe through all of space and all of time (past, present and future) removes the false idea of taking the body as one’s self and the false sense of doership to activities happening through the movement of time. The key is to see the whole universe as One Cosmic Body of the Supreme Being, interconnected and functioning with tremendous intelligence, with our body/mind as a cell in this Universal Body.

अण्डकोशे शरीरेऽस्मिन् सप्तावरणसंयुते ।
वैराज: पुरुषो योऽसौ भगवान् धारणाश्रय: ॥ Bh 2.1.25

aṇḍakośhe śharīre’smin saptāvaraṇa saṁyute
vairājaḥ puruṣho yo’sau bhagavān dhāraṇāśhrayaḥ

Translation: With the entire universe made of seven sheaths as His cosmic body, the Supreme Being appears in His gigantic (virāt) form. He is our object of meditation.

Comments: The seven sheaths of the universe (from gross to subtle) are the five elements — earth, water, fire, air, space — of the manifest creation, the cosmic intelligence (mahat tattva) and primordial material energy (mūla prakrti). From the Supreme Being who is pure consciousness (sat-chit-ananda), comes forth the primordial material energy and cosmic intelligence that in turn brings forth with great order the elements and their laws of functioning. Thus the seven sheaths form the entire universe which is seen as the body of the Supreme Being. Just as consciousness residing in our heart animates our individual body, the universal consciousness animates the universal body. Just as our body is made of trillions of cells that are all interconnected to form one unit, the universe is made of trillions of beings that are all interconnected to form one unit — the cosmic (virāt) body. Thus the object of meditation is to recognize the one Universal Being in whom we all reside. This is a rational vision that awakens true intelligence, automatically removes covetousness, comparison and conflict and situates us in unconditional love toward all.

इयानसावीश्वरविग्रहस्य य: सन्निवेष: कथितो मया ते ।
सन्धार्यतेऽस्मिन् वपुषि स्थविष्ठे मन: स्वबुद्ध्या न यतोऽस्ति किञ्चित् ॥ Bh 2.1.38

iyānasāvīśhvara vigrahasya yaḥ sanniveśhaḥ kathito mayā te
sandhāryate’smin vapuṣhi sthaviṣhṭhe manaḥ svabuddhyā na yato’sti kiñcit

Translation: The magnitude and constitution of the cosmic body of the Supreme Being has been explained by me to you. With the clarity of intellect that nothing exists outside His cosmic form, the mind ought to focus on the all pervading universal form of Supreme Being.

Comments: Shuka Brahmam describes in a set of verses the various aspects of the Cosmic Being (virat purusha) that includes all regions of the universe, all classes of beings — animate and inanimate, all activities, all potencies, all qualities — righteous and unrighteous, all wisdom and the mighty time that devours everything. This is the correct understanding of Almighty — that there is no might apart from Him. Clarity of intellect is thus to see that everyone and everything is His energy alone, because all that is manifest is made of the same elements and are only a play of the elements — gross and subtle. This clarity is true meditation because it awakens unconditional acceptance of ‘what is’, with no resistance within. And it helps actions to come forth out of acceptance and love, rather than resistance and anxiety. All suffering and evil is rooted only in the darkness of ignorance which causes the false attachment to ‘me’ and ‘mine’. Therefore the right response is to be rooted in the wisdom of the one Cosmic Being who alone appears in infinitely diverse and unique forms and thus act out of this ground in all situations, be it gentle or tough love as the situation demands.

स सर्वधीवृत्त्यनुभूतसर्व आत्मा यथा स्वप्नजनेक्षितैक: ।
तं सत्यमानन्दनिधिं भजेत नान्यत्र सज्जेद् यत आत्मपात: ॥ Bh 2.1.39

sa sarva dhī vṛtti anubhūta sarva ātmā yathā svapna janekṣhitaikaḥ
taṁ satyam ānandanidhiṁ bhajeta nānyatra sajjed yata ātma pātaḥ

Translation: Just as all the experiences of every character in a dream is perceived by the same dreamer, the indwelling Awareness perceives all the variegated experiences of everyone through their respective mental faculties. That alone is the Supreme Self of all, the Absolute Truth and the storehouse of bliss, that one ought to devote oneself to. Getting attached to anything else will lead to a fall into false ego.

Comments: When dreams happen during sleep, the script of the entire dream happens with its own intelligence and there is also the effortless awareness of the entire dream. Both the events of the dream and the awareness of the dream do not happen through individual will. Similar is the waking experience too if observed carefully. The events of the world happen through the cosmic intelligence (mahat tattva) as rationally explained in the preceding verses by Shuka Brahmam. Now he points to the spontaneous Awareness of all the events of the world in each one of us. While the events are variegated and diverse, the Awareness is common to all. Everything is different between two beings except Awareness. This Awareness is the Supreme Self of all — ātmā. Hence Krishna says in the Gita “aham ātmā gudākesha sarva bhutāshaya sthitaḥ” — ‘I am the indwelling Self of all’. To sum it up, it is the material energy of Bhagavan that manifests as the universe and He alone perceives this entire manifestation as pure Awareness. Therefore nothing exists apart from Him. He is the eternal Truth and the storehouse of bliss, being pure Awareness that is unchanging and ever peaceful, unaffected by the ups and downs of life. To devote to this recognition of Him is to be free and live and act from the platform of love. To get attached to any fragment within the manifest universe — whether it be body, people, idea, nation etc. — is to lose sight of Him and thereby fall into suffering. Thus summarizing beautifully the whole essence of the highest wisdom, Shuka Brahmam concludes the first chapter of the second skandha of Bhagavatam.

Chapter 2: Transcendent Self in the hearts of all

Summary of this chapter: https://youtu.be/WKKHz41s9LI

अत: कविर्नामसु यावदर्थ: स्यादप्रमत्तो व्यवसायबुद्धि: ।
सिद्धेऽन्यथार्थे न यतेत तत्र परिश्रमं तत्र समीक्षमाण: ॥ Bh 2.2.3

ataḥ kavir nāmasu yāvad arthaḥ syād apramatto vyavasāya buddhiḥ
siddhe’nyathārthe na yateta tatra pariśhramaṁ tatra samīkṣhamāṇaḥ

Translation: To realize the highest perfection of human life, a wise person ought to engage with the material world, made of just names, only for the essential needs of life. He ought to be steadily fixed with intelligence and never endeavor for unnecessary things, clearly perceiving that it only entails fruitless labor.

Comments: As detailed in the previous chapter, the purpose of human life is to recognize the Supreme Being as the source, sustenance and essence of all, and thereby live with freedom, fearlessness and love, seeing Him in all. Now Shuka Brahmam starts instructing on the way of living to realize this wisdom. In the first two verses of this chapter, he says that this unfailing vision comes through meditation and being steadily fixed in this wisdom with intelligence (vyavasāya buddhi). Therefore one ought to not get distracted by even the words of Vedas, let alone other sources of knowledge. This exactly corresponds to what Krishna says in the Gita (2.41–45). Krishna teaches that being fixed in intelligence leads to clarity and one-pointedness. Whereas the one with an unsteady mind goes in many random directions. And even the flowery words of Vedas (yām imām pushpitām vācham), what to speak of worldly philosophies, can bewilder us by leading us to unnecessary activities, desire for material pleasures and heavenly realms which are all temporary in nature. And such activities only sap the vital energy and spirit by causing us to wander as in a dream behind fleeting pleasures of objects and experiences. Therefore Shuka Brahmam advises here to minimize our material needs and thereby free up time and energy for the higher order principle. This is the Vedic dictum of ‘simple living, high thinking’. Living as simply as possible frees up time and energy for transcendental activities.

एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियोऽर्थो भगवाननन्त: ।
तं निर्वृतो नियतार्थो भजेत संसारहेतूपरमश्च यत्र ॥ Bh 2.2.6

evaṁ svachitte svata eva siddha ātmā priyo’rtho bhagavān anantaḥ
taṁ nirvṛto niyatārtho bhajeta saṁsāra hetū paramaśhca yatra

Translation: Being composed and clear with purpose, one ought to adore the Supreme Being, who is infinite and also resides in the heart as the beloved Self of all, as the self-evident Truth. To be thus steady in purpose alone will remove the seed of suffering.

Comments: In the last few verses, Shuka Brahmam instructed on the need to live simply. Minimizing our needs and not knocking on the doors of those who are caught in attachment to wealth, Shuka Brahmam points to all the great resources available in nature that is bountiful and asks pointedly, does the Supreme Lord ever deny protection to those who surrender unto Him fully and therefore, why do you worry so much about your material needs. This finds its beautiful echo later in the teachings of Jesus too: ‘Do not the birds of the sky get fed? Do not the grass of the field get clothed with flowers? Why do you worry about the morrow?’. Shuka Brahmarshi thus points to the need for living simply and with total clarity in purpose and thus being composed and convinced, only adore the Supreme Being. Shuka Brahmam highlights clearly the nature of the Supreme Being that He is both the infinite Lord (Ananta) and self-evident as the indwelling beloved Self (siddha ātmā priya). Thus to see Him as the only Truth in us, in everyone and in everything is to free, fearless and in love toward all. He adds forcefully in the next verse that to not recognize this Truth but simply be caught in sense pleasures that only lead to suffering is to live the life of a beast. Thus he emphasizes again that the purpose of human life is to awaken to the Absolute Truth as described in this verse.

केचित् स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तम् ।
चतुर्भुजं कञ्जरथाङ्गशङ्खगदाधरं धारणया स्मरन्ति ॥ Bh 2.2.8

kechit svadehāntar hṛdayāvakāśhe prādeśhamātraṁ puruṣhaṁ vasantam
chaturbhujaṁ kañja rathāṅga śhaṅkha gadādharaṁ dhāraṇayā smaranti

Translation: Some fix their mind in meditation upon the form of the Supreme Being with four arms, bearing lotus, discus, conch and mace, in the heart space of their own body.

Comments: As already mentioned by Bhagavatam, the three aspects of the Supreme Being are Brahman, Paramatma and Bhagavan. Shuka Brahmam first described Him as Brahman, the all pervasive and infinite Cosmic Being. Then, he described Him as the indwelling pure Awareness who is the Self of all beings. Now he describes Him as the personal form of Bhagavan which is conducive for visual meditation. Every aspect of the form is transcendental and with beautiful symbolism. Here the four arms carrying lotus, discus, conch and mace are mentioned. The conch of Krishna represents the Source of all creation. When the conch is blown, it makes the primordial sound OM. From OM, proceeds the five elements and thus His conch is called Pānchajanya (birth of five). The spinning discus represents Time. It is called Sudarshana (beautiful to behold) because movement of time through sunrise, sunset, change of seasons is very pleasing to behold. And yet it cuts life with every passing moment and hence the most deadly weapon. One who is attached to the body is killed by Sudarshana that is Time. The mace represents the knocks in the form of suffering given by Bhagavan that are blessings in disguise, as they are wake up calls to get out of the slumber of Maya which is false attachment to ‘me’ and ‘mine’. And the lotus represents the ultimate purpose of life — for the heart to flower in purity and love.

यावन्न जायेत परावरेऽस्मिन्विश्वेश्वरे द्रष्टरि भक्तियोग: ।
तावत् स्थवीय: पुरुषस्य रूपं क्रियावसाने प्रयत: स्मरेत ॥ Bh 2.2.14

yāvan na jāyeta parāvare’smin viśhveśhvare draṣhṭari bhakti-yogaḥ
tāvat sthavīyaḥ puruṣhasya rūpaṁ kriyāvasāne prayataḥ smareta

Translation: Till the mind gets fixed through devotion to the all witnessing Supreme Being, one ought to contemplate on the Cosmic form of the Lord as manifest in the world of names and forms.

Comments: The Cosmic form of the Lord is the vision that everything, everyone, everywhere is the expression of the same material energy (prakrti) of the Supreme Being. This is rationally ascertained through inquiry as already described by Shuka Brahmam. This eventually flowers into devotion in the heart to the all witnessing Supreme Being within. That is the purpose of spiritual life to go beyond just the intellectual understanding of the one Source of the entire universe (which even many material scientists would agree with) into a flowering of the heart in purity and love by devotional connection (bhakti yoga) to the same Source as the essence of one’s own existence. A great aid for such bhakti yoga is the transcendent form (chaturbhuja with all its symbolism as described in the previous verse) of the Supreme Being who is beyond all material names and forms.

मन: स्वबुद्ध्यामलया नियम्य क्षेत्रज्ञ एतां निनयेत् तमात्मनि ।
आत्मानमात्मन्यवरुध्य धीरो लब्धोपशान्तिर्विरमेत कृत्यात् ॥ Bh 2.2.16

manaḥ svabuddhyāmalayā niyamya kṣhetrajña etāṁ ninayet tam ātmani
ātmānam ātmanyavarudhya dhīro labdhopaśhāntir virameta kṛtyāt

Translation: One ought to regulate the mind with a clear intellect and recognize the witness of the mind within. Then, recognize the witness principle as rooted in pure Consciousness as the true Self which is one with Supreme Consciousness and thereby abide in lasting peace and free of the false sense of doership.

Comments: After describing the Cosmic universal form, the indwelling Awareness and the transcendental Name with form as the three aspects of the Supreme Being, Shuka Brahmam now brings out the essence of Self inquiry which leads to Self realization or God realization. Having a steady posture (sthiram sukham āsanam) and calm breathing, he instructs that one ought to sit in meditation with the mind not wandering in time and space. Then with an intellect made clear through reason, the mind ought to be freed of the sense of difference by recognizing that everything within and without is an expression of the One material energy. Then the mind has to be drawn within to the ever present witness of all activities of the material energy in the body and the mind. The field of activity (kshetra) is matter as the body and mind. The knower of the field (kshetrajña) is the spirit as the witness. Thus Krishna says in the Gita that this witness in every field is He alone — kṣhetrajñaṁ chāpi māṁ viddhi (‘Know Me as the witness of all fields’). And then Shuka Brahmam guides us to recognize that this witness itself is rooted in pure Consciousness which is the true Self (ātmā). And thus Krishna says in the Gita that the true Self is also He alone — aham ātmā gudākesha (‘I am the Self of all’). And then Shuka Brahmam guides to the final step to recognize that our true Self as pure Consciousness is the substrate of the whole universe as the Supreme Self of all. To summarize, all activities of matter are His energy alone. The witness of all the activities is He alone. The source of the witness itself as the Self is again He alone. And that source is the same as the Universal source of all. Therefore everything is the play of Him as Pure Consciousness (sat chit ānanda vigraha). This leads to peace, freedom from ego, and action without attachment.

न ह्यतोऽन्य: शिव: पन्था विशत: संसृताविह ।
वासुदेवे भगवति भक्तियोगो यतो भवेत् ॥ Bh 2.2.33

na hy ato’nyaḥ śhivaḥ panthā viśhataḥ saṁsṛtāv iha
vāsudeve bhagavati bhakti yogo yato bhavet

Translation: For the one who wants to be free of suffering, there is no blessed path other than that which makes for loving devotion to the Supreme Being, Vāsudeva.

Comments: After describing the essence of Self realization which is God realization, Shuka Brahmam describes the Yogic process of raising the Kundalini energy through the seven chakras — mulādhāra at the base of the spine, swādhishthāna at the lower abdomen, manipuraka at the navel, anāhata at the heart, vishuddhi at the throat, ājna between the eyebrows and sahasrāra at the crown of the head. He also describes the various siddhis (supernatural powers) that Yogis can acquire and also the ability to visit subtler realms of consciousness. This is experienced these days by many who take psychedelics and come back to relate experiences of visiting various realms with astral beings, ancestors etc. All these realms are described in the Vedas and the Yogic process gives the ability to ascend to these regions without injecting any chemicals. However all these experiences are fraught with danger and unless the Yogi is very advanced, they can result in falling down due to attachment to experiences and siddhis. Therefore, after describing the Yogic process in detail for completion, Shuka Brahmam brings us back to the safest, most auspicious and blessed way of loving devotion to the Supreme Being. Vāsudeva is the most prominent Name used in Bhagavatam for the Supreme Being, including the very first invocation. Because, all the three aspects of the Supreme Being — Brahman, Paramātma and Bhagavān — are covered by the one Name, Vāsudeva. The word vāsa means residence. The one who resides everywhere as Brahman is Vāsudeva. The one who resides in the heart as Paramātma is Vāsudeva. The one who incarnates as the son of Vasudeva as Bhagavān is Vāsudeva (krishnastu bhagavān swayam). And hence, Krishna says in the Gita: bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (The true jnani surrenders unto Me, recognizing that Vāsudeva alone is everything). This surrender is bhakti yoga, the most blessed path of freedom from suffering. This is the direct recognition that takes us beyond even the goal of moksha. To recognize He alone exists and therefore to live and act with full presence and love here and now.

भगवान् ब्रह्म कार्त्स्‍न्येन त्रिरन्वीक्ष्य मनीषया ।
तदध्यवस्यत् कूटस्थो रतिरात्मन् यतो भवेत् ॥ Bh 2.2.34

bhagavān brahma kārtsnyena trir anvīkṣhya manīṣhayā
tad adhyavasyat kūṭastho ratir ātman yato bhavet

Translation: The first created being Brahmā, after thoroughly studying all the scriptures with a keen intellect, concluded that having exclusive love for Him who is the Supreme Self in our Heart is the highest perfection of all virtues.

Comments: Shuka Brahmam, after describing all aspects of spiritual wisdom and practices, gives the final conclusion as having exclusive love for the Supreme Self of all who abides in our Heart. This again mirrors the conclusion given by Krishna in the Gita as well. After 18 chapters and 700 verses, toward the very end, Krishna summarizes the entire teaching in one verse by instructing Arjuna to simply surrender unto Him as the Only Truth (sarva dharmān parityajya mām ekaṁ śharaṇaṁ vraja — BG 18.66). Such surrender is not out of blind faith but out of clarity of wisdom that He alone exists. All of self inquiry is to only lead to this blessed state of surrender and love. Further Shuka Brahmam adds that this is the conclusion of studying all scriptures as ascertained by the first created being and thus all the sages henceforth. One of the subtle traps of the ego is to keep acquiring knowledge of scriptures and get caught in the flowery words and intellectual abstractions that only bewilder the mind. This is declared by a beautiful Upanishad verse itself that the Supreme Self is NOT realized by listening to eloquent discourses, intellectual abstractions, listening to various scriptures etc. (nāyamātmā pravachanena labhyo na medhayā na bahunā śrutena — Kathopanishad 1.2.33). Therefore Bhagavatam teaches us the sweet way of purehearted love rooted in wisdom, seeing everyone and everything as expressions of the one divine energy (prakrti) whose very ground is the Supreme Being.

भगवान् सर्वभूतेषु लक्षित: स्वात्मना हरि: ।
द‍ृश्यैर्बुद्ध्यादिभिर्द्रष्टा लक्षणैरनुमापकै: ॥ Bh 2.2.35

bhagavān sarva-bhūteṣhu lakṣhitaḥ svātmanā hariḥ
dṛśhyair buddhyādibhir draṣhṭā lakṣhaṇair anumāpakaiḥ

Translation: The Supreme Being Hari alone abides as the very Self of all beings. Inquiring into the nature of phenomenal experiences and the intellect leads us to infer the presence of the true Seer within as the Light of Awareness.

Comments: When we inquire into all our experiences such as seeing, hearing etc., we can infer two facts. One is that there is tremendous intelligence involved in every experience. The other is that there is a spontaneous Awareness of all experiences. The intelligence aspect comes from the one energy that pervades the universe. The simple act of how anything is seen by our eyes, when looked into, reveals that there is tremendous intelligence underlying the rendition of images in our brain. This is why robotic vision for instance is such a hard problem even with all the computing power at our disposal. The same is true of sound, smell, taste and touch. Even the functioning of the intellect, which is normally conflated with intelligence but only a tiny part of it, is so remarkably complex with so many facets that come together. All this points to the humble recognition that everything we experience is not ‘our’ doing but happens by the Supreme intelligence. Then there is the ground of Awareness in which all these experiences unfold. Unlike zombies or machines, there is an undercurrent of Awareness beneath all experiences. This Awareness is the only unchanging truth of our Being while everything else keeps changing. This is the presence of Bhagavan as our existence which is conscious (sat-chit) and thus our very Self. Hence Krishna says in the Gita, ‘I am the Self situated within all entities.’ (aham ātmā guḍākeśha sarva bhūtāśhaya sthitaḥ — BG 10.20). Shuka Brahmam uses the beautiful name Hari in this verse for Bhagavan. Hari means ‘One who takes away’. What does He take away? The false sense of ‘I’ and ‘mine’. If we realize the truth of our Self as Him and the truth of all activities as His energy, then we are free of ‘I’ and ‘mine’. We see only Him in us, everyone and everything. This is the confluence of jnana (wisdom) and bhakti (love).

तस्मात् सर्वात्मना राजन् हरि: सर्वत्र सर्वदा ।
श्रोतव्य: कीर्तितव्यश्च स्मर्तव्यो भगवान्नृणाम् ॥ Bh 2.2.36

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā
śhrotavyaḥ kīrtitavyaścha smartavyo bhagavān nṛṇām

Translation: Therefore, human beings ought to listen, recite and ruminate upon the Supreme Being Hari alone, seeing Him in all beings, all places and at all times.

Comments: Shuka Brahmam has brought us, through a rational inquiry into all outer phenomena and our inner self, to the realization of the Supreme Being Hari alone, the One who removes the ego, as the ever existent Truth (sat) who is pure consciousness (chit) and ever blissful (ananda). Now he gives us the process of deepening this realization. He begins with ‘therefore’ (tasmāt) to indicate that having gained total conviction that this is the highest truth, one has to therefore live our life in accordance with this realization. This realization is the platform of unconditional love, which transcends all desires including the desire for liberation. To live and act out of this platform of love is the highest purpose of life. To abide in this platform and not fall prey to the false sense of ego that rises due to past conditioning (vāsanā), Shuka Brahmam gives three processes. It is to listen about Him, recite or glorify Him, and ruminate upon Him. Listening to Bhagavatam or Gita or such texts is the first step because it gives us this message that is both most ancient and most freshly new with each verse. Parikshit here is the finest example of such listening. To recite such texts, to talk about it, to discuss it and thus to glorify Him is the next process. Shuka Brahmam himself is the finest example of such reciting and glorifying. To ruminate upon Him through inner contemplation with love is the third process. The great devotee Prahlada is the finest example of such constant remembrance. These are all processes of loving devotion and there are in fact totally nine such processes that Prahlada himself describes later in the 7th skandha: śhravaṇaṁ kīrtanaṁ viṣhṇoḥ smaraṇaṁ pāda sevanam archanaṁ vandanaṁ dāsyaṁ sakhyam ātma nivedanam (Bh 7.5.23). The first three as already mentioned are:
1. listening (like Parikshit)
2. reciting or glorifying Him (like Shuka Brahmam)
3. ruminating only upon Him (like Prahlada).
The next three are mainly for deity worship by
4. adoring His lotus feet (like Mahalakshmi)
5. offering prayers (like Prthu)
6. humbly falling prostrate (like Akrura).
The final three are for the mood of living
7. as a servant to Him (like Hanuman)
8. as a dear friend of Him (like Arjuna or Uddhava)
9. in total self surrender to Him (like Bali or the Gopis of Vrndavan).
Bhagavatam will beautifully expand upon all these nine processes with the nine examples given and much more, thus deepening further and further the realization that Shuka Brahmam has already brought us to. This enables us to see Him alone in all beings, all places and all times as mentioned in this verse. And that is the highest perfection of life where we live and act with great energy out of love

पिबन्ति ये भगवत आत्मन: सतां कथामृतं श्रवणपुटेषु सम्भृतम् ।
पुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम् ॥ Bh 2.2.37

pibanti ye bhagavata ātmanaḥ satāṁ kathāmṛtaṁ śhravaṇa-puṭeṣhu sambhṛtam
punanti te viṣhaya-vidūṣhitāśhayaṁ vrajanti taccharaṇa saroruhāntikam

Translation: Those who drink through their ears the nectar-like activities of the Supreme Being, the Soul of the universe, have their heart purified of the inner dirt caused due to attachment to sense objects and they abide in His lotus feet.

Comments: Of the nine processes of devotion outlined in the previous verse, the first and foremost is shravanam (listening). So Shuka Brahmam concludes this chapter by saying that if one simply listens with reverence to the nectar-like activities of Bhagavan, that alone is sufficient to remove the contamination due to the past conditioning of attachment with objects and experiences. It purifies the heart effortlessly just by listening to such activities. The activities of Bhagavan include His direct teachings, His pastimes through various Avatars, the stories of various Bhagavatas fully surrendered unto Him and the way His Grace works in their lives. All of these are indeed the topics exclusively covered in Bhagavatam. Therefore the conclusion is that by just listening to Bhagavatam with love everyday, one can be free of all false attachments and abide in the Supreme Being who is the only Truth.

Chapter 3: Means and End is Loving Devotion

Summary of this chapter: https://youtu.be/6hdGPjwywdQ

अकाम: सर्वकामो वा मोक्षकाम उदारधी: ।
तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥ Bh 2.3.10

akāmaḥ sarva kāmo vā mokṣha kāma udāra dhīḥ
tīvreṇa bhakti yogena yajeta puruṣhaṁ param

Translation: The one with discerning intelligence — whether he has no desire at all or driven by all kinds of desires or desires liberation — ought to only worship the One Supreme Being with intense loving devotion.

Comments: It is the general propensity of people to imagine many ‘gods' or sources of power and blessings, and therefore worship different deities based on different desires. This is true of people of all religions, whether it be going after the Vedic pantheon or with the shrines of various saints and mystics in other religions, to fulfill their variegated desires. To clarify upon this, Shuka Brahmam begins the third chapter by listing all the various deities of the Vedic pantheon that people normally believe are the powers to fulfill various desires such as wealth, learning, progeny, strength, long life, prestige etc. Then he concludes in this verse that one with true wisdom however recognizes that there is only One ultimate Source of all powers and blessings. This is the beginning of wisdom, to seek fulfillment of all desires (sarva kāmaḥ) only with the Supreme Being who is Almighty. Then to see the temporary nature of all desires and therefore seek liberation (mokṣha kāmaḥ) from desires is the more evolved desire. And finally to inquire as who is seeking liberation and realize that if God is truly Almighty, then every might comes only from Him and therefore the very ‘I’ that seeks even liberation is His energy alone, is to be free of all desires (akāmaḥ). This mirrors what Krishna says in the Gita: "Four types of pious people worship Me — those who seek to remove distress, those who seek worldly possessions, those who seek knowledge, and those situated in wisdom” (chatur vidhā bhajante māṁ janāḥ sukṛitino’rjuna ārto jijñāsur arthārthī jñānī cha bharatarṣhabha — BG 7.16). The first two types are actuated by worldly motives (sarva kāmaḥ), the next by knowledge and liberation (mokṣha kāmaḥ) and the last who are in wisdom free of all desires (akāmaḥ). Only if we recognize the Supreme Being as the Almighty who bestows everything, do we then come to this ladder to ascend to be free of all desires and in unconditional love.

एतावानेव यजतामिह नि:श्रेयसोदय: ।
भगवत्यचलो भावो यद् भागवतसंगत: ॥ Bh 2.3.11

etāvān eva yajatām iha niḥśhreyasodayaḥ
bhagavati achalo bhāvo yad bhāgavata saṅgataḥ

Translation: All those who worship partial deities can attain the highest benediction only through steady and unwavering devotion to the Supreme Being, that comes through association with devotees.

Comments: As already outlined by Shuka Brahmam, wisdom begins with recognizing the Source of the entire manifest universe as the One Supreme Being and thus not be caught in fragmentary devotion to partial deities. Krishna emphasizes this in Gita as well: “The fruit attained by people of limited understanding who worship partial deities is perishable, whereas My devotees realize Me, the Supreme Being” (antavat tu phalaṁ teṣhāṁ tad bhavati alpa medhasām devān deva yajo yānti mad bhaktā yānti mām api — BG 7.23). Therefore, Shuka Brahmam says the highest benediction is attained by steady, unwavering (achala) devotion. The mind is of the nature of ever wavering (chanchala). To steady and still the mind is essential to realize the highest wisdom. And Shuka Brahmam also gives the best way to go from wavering to steady mind — by associating with Bhagavatas (devotees). This is the secret to lift us up, by being in constant association (Satsang) with the sacred. And the most prominent among all Satsang activities is to listen to such teachings as Bhagavatam and Bhagavad Gita, which automatically purifies and steadies the mind in wisdom.

ज्ञानं यदाप्रतिनिवृत्त गुणोर्मिचक्रमात्मप्रसाद उत यत्र गुणेष्वसङ्ग: ।
कैवल्यसम्मतपथस्त्वथ भक्तियोग: को निर्वृतो हरिकथासु रतिं न कुर्यात् ॥ Bh 2.3.12

jñānaṁ yadāpratinivṛtta guṇormichakram ātma prasāda uta yatra guṇeṣhvasaṅgaḥ
kaivalya sammata pathastvatha bhakti yogaḥ ko nirvṛto harikathāsu ratiṁ na kuryāt

Translation: Listening to the discourses on the Supreme Being Hari sets at rest the waves of passions, purifies the heart, fills it with joy, creates a natural distaste for trivial pleasures and awakens loving devotion which is the approved way of freedom and beatitude. Having even once tasted this supreme joy, who would cease taking delight in listening to such discourses?

Comments: Having concluded that true wisdom begins with recognizing the source and essence of all as the Supreme Being, Shuka Brahmam glorifies the power of listening to discourses on the Supreme Being. This includes listening to the direct teachings of Bhagavan as found in Bhagavad Gita and the detailed accounts of the various Avatars, sages and devotees as found in Bhagavatam. Simply listening to such discourses with reverence (shraddhā) gives us a glimpse into the highest potential of human life. Having once tasted this possibility, then the waves of passions for fleeting objects and experiences start receding, being seen as trivial pleasures not worth wasting our precious energy on. Thus dispassion (vairāgya) naturally awakens, not by trying to control desires, but by giving the highest taste of love that reveals the pettiness of all worldly desires. That is why the Supreme Being is referred to in this verse as Hari, the One who takes away all petty desires. This happens without any other effort if only the mind turns toward Him by the association with devotees. This is the way of freedom (kaivalya) that is approved and taught by Bhagavatam. Giving us this highest taste of divine love is the unique blessing of Bhagavatam. That is why Bhagavatam is considered as the direct sound form (shabda swarupa) of the Supreme Being.

आयुर्हरति वै पुंसामुद्यन्नस्तं च यन्नसौ ।
तस्यर्ते यत्क्षणो नीत उत्तमश्लोकवार्तया ॥ Bh 2.3.17

āyur harati vai puṁsām udyannastaṁ cha yannasau
tasyarte yat kṣhaṇo nīta uttamaśhloka vārtayā

Translation: The sun, rising and setting everyday, steals away the life of all humans except the ones properly utilizing the time in the discourses on the Supreme Being.

Comments: The sage Shaunka is pleased to listen to the narration of Sūta in Naimisharanya on the discourse of Shuka Brahmam’s teachings to Parikshit thus far. He glorifies the greatness of the speaker and the listener that naturally elevates the quality of the conversation. Shuka Brahmam is the great son of Vyāsa ever devoted to Vāsudeva (vaiyāsakiśhcha bhagavān vāsudeva parāyaṇaḥ). Parikshit is a great Bhagavata also always devoted to Krishna, even his childhood play spent in games about Krishna’s pastimes. So Shaunka says it is natural that sublime talks saturated with the glories of the Supreme Being alone take place in their assembly in Haridwar. He says otherwise when we waste our time in idle talks and gossips, time is ticking away and we waste the precious human life in frivolous pursuits. And the sun comes around everyday, leaving us shorter of breath and one day closer to death. Therefore Bhagavatam instructs in this verse that it is important that we utilize time judiciously in realizing the highest purpose of human life by listening to such transcendental discourses, contemplating upon them and living by that light.

तदश्मसारं हृदयं बतेदं यद् गृह्यमाणैर्हरिनामधेयै: ।
न विक्रियेताथ यदा विकारो नेत्रे जलं गात्ररुहेषु हर्ष: ॥ Bh 2.3.24

tad aśhma sāraṁ hṛdayaṁ batedaṁ yad gṛhyamāṇair hari nāma dheyaiḥ
na vikriyetātha yadā vikāro netre jalaṁ gātra ruheṣhu harṣhaḥ

Translation: The heart ought to be not hard like stone but melt in divine love with tears in the eyes upon hearing the holy names and discourses of the Supreme Being Hari.

Comments: After stating that time steals away the lives of those engaged in frivolous pursuits, the sage Shaunaka begins to point out the essence of what distinguishes human life from other life forms. He asks very pointedly, don’t the trees live? don’t bellows breathe? don’t animals eat and copulate? how is the human different from a swine or a donkey if he is only interested in eating and working hard for it? He says that every organ of cognition or action — eyes, ears, tongue, smell, hands, feet, head — that is not engaged in transcendental activities is just a burden to oneself. Therefore he concludes in this verse that to truly actualize human birth, one has to listen to the holy names and discourses on the Supreme Being Hari (the One who takes away the ego), not with the mind but with one’s heart that melts in divine love. And the great secret is that this highest perfection of human life is achieved simply through engaging the senses, mainly listening and speaking, in the most sublime topic of God realization. As Krishna says in the Gita: “The ones with minds fixed and lives surrendered unto Me enlighten each other through conversing about Me and remain ever content and blissful” (mat chittā mad gata prāṇā bodhayantaḥ parasparam kathayantaśhcha māṁ nityaṁ tuṣhyanti cha ramanti cha — BG 10.9)

अथाभिधेह्यङ्ग मनोऽनुकूलं प्रभाषसे भागवतप्रधान: ।
यदाह वैयासकिरात्मविद्याविशारदो नृपतिं साधु पृष्ट: ॥ Bh 2.3.25

athābhidhehyaṅga mano’nukūlaṁ prabhāṣhase bhāgavata pradhānaḥ
yad āha vaiyāsakir ātma vidyā viśhārado nṛpatiṁ sādhu pṛṣhṭaḥ

Translation: Dear Sūta, what you speak is therefore most pleasing to the mind. Please narrate to us more of what Shuka Brahmam, the greatest among Bhāgavatas and the most perfect in the wisdom of the Supreme Self, spoke in response to the excellent question of the king Parikshit.

Comments: Expressing his joy at listening to the conversation between Shuka Brahmam and Parikshit and glorifying such listening as the highest perfection of human life in the past few verses, now Shaunaka exhorts Sūta to continue with the narration. He refers to Shuka Brahmam as Vaiyāsaki, the son of the great Vyāsa, who is both the greatest devotee and the most perfect in the wisdom of the Supreme Self (ātma vidyā). Thereby, we see that there is no distinction between devotion and wisdom at the highest level. The perfection of devotion is wisdom. The perfection of wisdom is devotion. If they are seen as separate, it is fragmentary and not fully mature yet. Shuka Brahmam represents the perfect ideal of the oneness of devotion and wisdom. And the questioner Parikshit also is an advanced being and thus putting forth excellent questions and listening with his heart as Shaunaka mentioned in the last verse. This dialogue thus makes for the topmost conversation to listen to and therefore Shaunaka says it is most pleasing to the mind.

Chapter 4: Question on the mystery of Creation

Summary of this chapter: https://youtu.be/4hfR5LU5inA

संस्थां विज्ञाय संन्यस्य कर्म त्रैवर्गिकं च यत् ।
वासुदेवे भगवति आत्मभावं द‍ृढं गत: ॥ Bh 2.4.4

saṁsthāṁ vijñāya sannyasya karma traivargikaṁ cha yat
vāsudeve bhagavati ātma bhāvaṁ dṛḍhaṁ gataḥ

Translation: Being free of any attachment to the threefold pursuit (of Dharma, Artha, Kāma), Parkshit was firmly established in the realization of his true Self as the Supreme Being Vāsudeva.

Comments: Sūta continues the narration of the dialogue between Shuka Brahmam and Parikshit by describing the mood of the listener, Parikshit. In the last verse of the previous chapter, he already described the greatness of the speaker. Now he describes the listener as one who’s already freed of all attachments due to listening to the discourse of Shuka Brahmam thus far. Being a pious king and very ripe through devotion to Krishna from childhood, Parikshit shook off whatever attachment remained in him as the sense of mine (mamatā) toward body, relations, property, kingdom etc. Therefore he was free of attachment to the pursuit of wealth, comforts or even virtue. He was firmly established in the realization that his true Self is the all pervading Supreme Being, Vāsudeva (One who resides everywhere). Thus Parikshit already realized the perfection of life as Krishna says in the Gita: “The mark of a true great soul and a realized being is to surrender unto Me, seeing everything as Vāsudeva (bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ — BG 7.19).

नम: परस्मै पुरुषाय भूयसे सदुद्भवस्थाननिरोधलीलया ।
गृहीतशक्तित्रितयाय देहिनामन्तर्भवायानुपलक्ष्यवर्त्मने ॥ Bh 2.4.12

namaḥ parasmai puruṣhāya bhūyase sad udbhava sthāna nirodha līlayā
gṛhīta śhakti tritayāya dehinām antarbhavāyānupalakṣyavartmane

Translation: Obeisances to the Supreme Being of infinite glory, who takes on the three powers of creation, sustenance and dissolution of the universe as His divine play. He is the Inner Controller of all beings whose true nature cannot be comprehended through the intellect.

Comments: This is the beginning of the response of Shuka Brahmam to Parikshit’s question on the mystery of creation, sustenance and dissolution of the Universe. His response begins not by an intellectual analysis but right away in a prayerful mood, declaring that the Supreme Being is beyond the comprehension of the intellect. Because the intellect is a tiny spark in the infinite energy of the Universe, it is quite preposterous to assume that one can understand all the mysteries of the Universe through the intellect. With all the great advances is science and technology, we still have only a very limited understanding of even how our body functions with the tremendous intelligence with which it functions at so many levels. What to speak of Dark Matter that makes up a large chunk of the Universe which we cannot even observe by definition. Therefore quite appropriately Shuka Brahmam says that the infinite glory of the Supreme Being who takes on the powers of creation, sustenance and dissolution of the universe that goes on cyclically cannot be comprehended by the intellect but only surrendered to with love.

भूयो नम: सद्वृजिनच्छिदेऽसतामसम्भवायाखिलसत्त्वमूर्तये ।
पुंसां पुन: पारमहंस्य आश्रमे व्यवस्थितानामनुमृग्यदाशुषे ॥ Bh 2.4.13

bhūyo namaḥ sad vṛjinachchhide asatām asambhavāya akhila sattva mūrtaye
puṁsāṁ punaḥ pāramahaṁsya āśhrame vyavasthitānām anumṛgya dāśhuṣhe

Translation: I again offer my obeisances to He who is the universal Truth, who roots out the sorrow of the pious, obstructs the growth of the wicked and confers the highest destination of freedom for those who have perfect discernment.

Comments: Shuka Brahmam continues to reveal the nature of the Supreme Being as the one universal and absolute Truth through this prayer. First, he states that the sorrow of the pious is rooted out through wisdom of the Supreme Being. The nature of the world is to cause suffering due to its very impermanence. Hence suffering is inevitable at the material platform. To root out sorrow or suffering is therefore not by eradicating outer suffering but by bestowing inner wisdom that helps us dissociate from the impermanent. Then, the growth of the wicked is obstructed by the very same suffering because of lack of wisdom. All grand plans of the most wicked have been brought to nought by Time, which is the very form of Bhagavan. Thus Krishna declares while revealing His Cosmic Form in the Gita, “I am Time, the destroyer of all” (kalo’smi loka kshaya krt — BG 11.32). And finally He confers the highest destination of freedom for the ones with perfect discernment. They are called paramahamsa (Supreme Swan) that refers to the mythical bird that can separate milk from water. Similarly the one who can discern and separate the eternal substrate of Being from the impermanent play of becoming is paramahamsa among humans, and thereby through this discernment bestowed the supreme state of freedom.

नमो नमस्तेऽस्त्वृषभाय सात्वतां विदूरकाष्ठाय मुहु: कुयोगिनाम् ।
निरस्तसाम्यातिशयेन राधसा स्वधामनि ब्रह्मणि रंस्यते नम: ॥ Bh 2.4.14

namo namaste’stu ṛṣhabhāya sātvatāṁ vidūra kāṣhṭhāya muhuḥ kuyoginām
nirasta sāmyātiśhayena rādhasā svadhāmani brahmaṇi raṁsyate namaḥ

Translation: My obeisances to the Supreme Being who reveals Himself to the devotees, but out of the reach of those devoid of devotion. Being unequaled and unsurpassed, He delights in His own essence as Infinite Consciousness (Brahman).

Comments: Shuka Brahmam here emphasizes that one cannot realize the Truth of the Supreme Being just through a logical process of analysis however sophisticated. It requires a heart of devotion to perceive that He is not merely an object of understanding but the very Subject in which all understanding takes place. The true Subject is the very sense of Being in our heart — the Supreme Self of all, who is Infinite Consciousness (Brahman). Being indivisible and One, there can be nothing equal or surpassing Him as Brahman. Also normally, delight or joy is found to be in duality such as when one enjoys a sense object. But such delight is always temporary requiring an externally manifest object which cannot last forever. Whereas the true delight or joy can be found only in His own essence as Pure Consciousness who is devoid of any duality and doesn’t require any extenal object. Therefore such delight is the highest, supreme bliss of Bhagavan that is everlasting.

यत्कीर्तनं यत्स्मरणं यदीक्षणं यद्वन्दनं यच्छ्रवणं यदर्हणम् ।
लोकस्य सद्यो विधुनोति कल्मषं तस्मै सुभद्रश्रवसे नमो नम: ॥ Bh 2.4.15

yatkīrtanaṁ yatsmaraṇaṁ yadīkṣhaṇaṁ yadvandanaṁ yacchravaṇaṁ yadarhaṇam
lokasya sadyo vidhunoti kalmaṣhaṁ tasmai subhadra śhravase namo namaḥ

Translation: Obeisances to the Supreme Being of most auspicious renown. By glorifying, contemplating, beholding, greeting and adoring Him, one is cleansed of all impurities in the mind and realizes Him.

Comments: This next verse points out that the only obstacle to realizing Him and tasting the everlasting joy of His essence is the impurities in the mind, the root of which is the sense of me and mine. Therefore Shuka Brahmam gives the process of realizing Him who is our true Self in this prayer as the One who is available through Holy names and forms and thus can be perceived, listened to, contemplated upon, worshiped and glorified. And by engaging in this process, one is cleansed of the impurities of the mind and freed of the attachment to body/mind as me and mine. Thereby the true Self who abides ever in our Heart shines forth. This is the essence of God realization or Self realization.

विचक्षणा यच्चरणोपसादनात् सङ्गं व्युदस्योभयतोऽन्तरात्मन: ।
विन्दन्ति हि ब्रह्मगतिं गतक्लमास्तस्मै सुभद्रश्रवसे नमो नम: ॥ Bh 2.4.16

vicakṣhaṇā yachcharaṇopasādanāt saṅgaṁ vyudasyobhayato’ntar ātmanaḥ
vindanti hi brahmagatiṁ gataklamās tasmai subhadra śhravase namo namaḥ

Translation: Obeisances to the Supreme Being of most auspicious renown. By surrendering unto Him, the wise ones shake off their attachment to this world or the other world and thereby realize the true Self as the Infinite Being (Brahman).

Comments: To surrender unto the Supreme Being is to see that it is His energy alone that manifests as all names and forms in all of time and space. This removes the delusion of being caught in the identification of the body/mind as me and the resulting duality of attachment to hold onto and fear losing ‘mine’. It also removes the projected ideals of an afterlife or even liberation for the same false ‘me’ which is only an invention of thought as an escape mechanism from confronting the truth of this moment. Instead, if we see that everyone and everything here and now is sacred and divine, then we are situated in total acceptance and love. There is no desire to escape from here and now, project any afterlife, future state of enlightenment etc. That’s why Bhagavatam always emphasizes that true bhakti is to transcend even the desire for liberation.

तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविद: सुमङ्गला: ।
क्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमो नम: ॥ Bh 2.4.17

tapasvino dānaparā yaśhasvino manasvino mantravidaḥ sumaṅgalāḥ
kṣhemaṁ na vindanti vinā yadarpaṇaṁ tasmai subhadra śhravase namo namaḥ

Translation: Obeisances to the Supreme Being of most auspicious renown. Even those engaged in austerities and charity, having high repute, with their mind under control, expert in sacred chants and with righteous conduct do not attain blessedness without surrendering unto Him.

Comments: The material energy of the Supreme Being is of three modes (sattva, rajas, tamas or goodness, passion, dullness) and the only source of all activities. Of the three modes, clearly sattva is the superior mode of living that results in activities rooted in goodness such as austerities, charity, sacred chants, righteous conduct etc. Such living results in an agitation free mind and a high repute in the world. Yet even these pious actions, if done out of a false sense of doership, results only in bondage. It subjects one to feelings of pride and superiority and vulnerable to flattery etc. Then, what to speak of actions out of rajas or tamas which are even more binding. Therefore Shuka Brahmam points out that it is not just good actions, but the wisdom that everything is done only by the One Supreme Being through His material energy that frees us from bondage and suffering and be in the blessed state of peace here and now.

स एष आत्मात्मवतामधीश्वरस्त्रयीमयो धर्ममयस्तपोमय: ।
गतव्यलीकैरजशङ्करादिभिर्वितर्क्यलिङ्गो भगवान् प्रसीदताम् ॥ Bh 2.4.19

sa eṣha ātmātmavatām adhīśhvarastrayīmayo dharmamayastapomayaḥ
gatavyalīkair ajaśhaṅkarādibhirvitarkyaliṅgo bhagavān prasīdatām

Translation: May the Lord, who is the Self of the wise sages, who manifests as the Vedas, Dharma and all austerities and who is adored by all sincere devotees, bestow Grace upon me.

Comments: Shuka Brahmam continues his prayer that is steeped in wisdom by now invoking the Grace of the Supreme Being who is the Lord of all activities that are classified as five-fold — creation (srishti), sustenance (sthiti), dissolution (samhāra), veiling (tirodhāna) and grace (anugraha). The first three are clearly seen everywhere in the cosmic cycle, life cycle and even the cycle of day and night. Every waking is a creation and sleep a dissolution. Every birth is a creation and death a dissolution. And the whole cosmos goes through creation and dissolution. Sustenance is what maintains the activities of the day, of one’s life, of the whole cosmos. Veiling is the ignorance found in all beings by nature that causes identification with me and mine based on the bodily conception. Grace is that which removes this ignorance and situates us in true wisdom. While the first four happen automatically for everyone, Grace is revealed only to the sincere devotees. Therefore Shuka Brahmam invokes the Grace of Bhagavan in this prayer. He describes Bhagavan as the Self of the wise sages because, even though He is the Self of all, only the wise sages realize the Truth and see Him as their very Self. It is the Supreme Being who manifests as the Vedas or all knowledge, Dharma or all righteousness and Tapas or all austerities.

यदङ्‍घ्र्‌यध्यानसमाधिधौतयाधियानुपश्यन्ति हि तत्त्वमात्मन: ।
वदन्ति चैतत् कवयो यथारुचं स मे मुकुन्दो भगवान् प्रसीदताम् ॥ Bh 2.4.21

yadaṅghryabhidhyāna samādhi dhautayā dhiyānupaśhyanti hi tattvam ātmanaḥ
vadanti chaitat kavayo yathāruchaṁ sa me mukundo bhagavān prasīdatām

Translation: May Lord Mukunda, contemplating upon whom the wise realize the Truth with intellect purified through meditation and describe Him each according to their own predilection, bestow Grace upon me.

Comments: Shuka Brahmam continues to invoke Grace now by describing Him as the one whose contemplation purifies our intellect and liberates us. Thus He is known as Mukunda — One who bestows mukti (liberation). When we contemplate upon the Source of our very being and that of the whole universe, we transcend petty thoughts, gossips and worries. Thereby the intellect is purified. Both scientific and spiritual inquiry are ultimately directed only toward that which can explain everything and thereby has an elevating effect. However, spiritual inquiry goes inwardly to find the Source within our very Heart and thereby situates us in silent meditation (samādhi). This helps us realize the Truth here and now as our very existence. And the ones who have thus realized describe Him each according to their cultural conditioning and taste. Therefore we don’t find any two sages describe God in the same way. To see past such differences in descriptions across the wise sages into the underlying commonality removes comparisons or judgments which is essential for wisdom to dawn.

भूतैर्महद्भिर्य इमा: पुरो विभुर्निर्माय शेते यदमूषु पूरुष: ।
भुङ्क्ते गुणान् षोडश षोडशात्मक: सोऽलङ्‌कृषीष्ट भगवान् वचांसि मे ॥ Bh 2.4.23

bhūtair mahadbhir ya imāḥ puro vibhurnirmāya śhete yad amūṣhu pūruṣhaḥ
bhuṅkte guṇān ṣhoḍaśha ṣhoḍaśhātmakaḥ so’laṅkṛṣhīṣhṭa bhagavān vacāṁsi me

Translation: Having spawned all the beings out of the five elements, the all pervading Supreme Being indwells as the Self, and endowed with sixteen instruments, enjoys their sixteen objects. May He shine forth my speech.

Comments: The five elements of space, air, fire, water and earth come forth from the Cosmic Intelligence of the Supreme Being, and they spawn all animate and inanimate beings. All living entities are made of these five elements as do all objects of the universe. And the underlying essence or the true Self of all beings is the very same Supreme Being as Pure Consciousness. Among human beings, the Cosmic Intelligence expands as sixteen instruments — the five senses of cognition (sight, sound, smell, taste and touch), the five senses of action (speech, holding, moving, copulation and excretion), the five vital airs of the body (prāna, apāna, samāna, udāna, vyāna) that govern various bodily functions of breathing, digestion etc. and the sixteenth is the mind. They go forth to enjoy their respective objects of cognition, action, bodily functions and thoughts. Thus every activity of the human being is conducted by the Cosmic Intelligence through the power of Prakrti (material energy) in the field of Purusha (indwelling Awareness). To falsely take ownership of any activity of the senses, body or mind as ‘mine’ is the root of ignorance. All functions happen spontaneously due to the Cosmic Intelligence that pervades the whole universe and manifests as precise laws of physics. Thus Shuka Brahmam points out the highest wisdom that all actions are performed and enjoyed not by us, but through each of us by the One Supreme Being. This is beautifully declared by Krishna in the Gita: “Realizing Me alone as the enjoyer of all activities, the Supreme Lord of all the worlds and the true friend of all living beings, one attains peace” (bhoktāraṁ yajña tapasāṁ sarvaloka maheśhvaram suhṛidaṁ sarva bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati — BG 5.29).

नमस्तस्मै भगवते वासुदेवाय वेधसे ।
पपुर्ज्ञानमयं सौम्या यन्मुखाम्बुरुहासवम् ॥ Bh 2.4.24

namas tasmai bhagavate vāsudevāya vedhase
papur jñānam ayaṁ saumyā yan-mukhāmburuhāsavam

Translation: Obeisances to the all knowing sage Vyāsa who is non different from the Supreme Being Vāsudeva, from whose lotus like lips comes forth the nectar of wisdom for us to drink.

Comments: As the concluding part of this chapter, Shuka Brahmam glorifies his father and teacher Vyāsa who composed and taught the nectar Bhagavatam to Shuka Brahmam in the first place. That’s the nectar that Shuka Brahmam shared with Parikshit and we are all able to partake of. Therefore most appropriately, Shuka Brahmam concludes this prayer to the Supreme Being with an expression of gratitude to his Guru and father Vyāsa who is himself an empowered Avatar of the Lord. After this, Shuka Brahmam proceeds to relate a dialogue between Nārada and Brahmā which will answer Parikshit’s question on creation in greater detail.

Chapter 5: Mystery of Creation and Self knowledge revealed

Summary of this chapter: https://youtu.be/YUzH7coCB_g

यद्रूपं यदधिष्ठानं यत: सृष्टमिदं प्रभो ।
यत्संस्थं यत्परं यच्च तत् तत्त्वं वद तत्त्वत: ॥ Bh 2.5.2

yad rūpaṁ yad adhiṣhṭhānaṁ yataḥ sṛṣhṭam idaṁ prabho
yat saṁsthaṁ yat paraṁ yachcha tat tattvaṁ vada tattvataḥ

Translation: (Nārada addressing Brahmā) Oh father, please tell me in essence the truth about this universe as to its nature, its underlying substrate, how it is created, how it is maintained, what is transcendent to it and what it essentially is.

Comments: Shuka Brahmam begins the fifth chapter by relating a dialogue between the divine sage Nārada and his father Brahmā as it will directly address the question posed by Parikshit on the mystery of creation. Nārada begins by offering his obeisances to his father Brahmā who embodies the creative energy that brings forth this universe and then makes a thorough inquiry on all aspects of the universe. Thereby, Nārada sets an example of how to question one’s teacher with both reverence and curiosity. As Krishna says in the Gita, “Learn the Truth by approaching Guru and question with reverence” (tad viddhi praṇipātena paripraśhnena sevayā — BG 4.34). Narada further tells Brahma that being the creative power of the entire universe of all animate beings and inanimate objects, he ought to know everything clearly. Therefore he asks Brahmā, please tell me how you are able to bring forth the elements of the universe, who empowers you and what is the source of your knowledge. Nārada adds that since you are found to practice penance yourself to bring forth the universe, it is clear that there is One higher than you, so please instruct about Him. God is many times described as the Creator but here Nārada inquires that the very action of creation itself seems to be grounded in a Truth more foundational. Because creation is followed by sustenance and then dissolution at all levels. Every thought, every being, every culture, every planet and the whole cosmos goes through the same threefold cycle of creation, sustenance and dissolution. What underlies this cycle from the microcosm to the macrocosm is the penetrating inquiry of Nārada.

येन स्वरोचिषा विश्वं रोचितं रोचयाम्यहम् ।
यथार्कोऽग्निर्यथा सोमो यथर्क्षग्रहतारका: ॥ Bh 2.5.11

yena svarochiṣhā viśhvaṁ rochitaṁ rochayāmyaham
yathārko’gnir yathā somo yatharkṣha graha tārakāḥ

Translation: (Brahmā responds to Nārada) I bring forth this universe only by the power of the self-effulgent Supreme Being, just as the moon and other planets provide illumination that comes only by the illumination of the sun.

Comments: After lauding the inquiry of Nārada as being made for the benefit of all beings and also pleased that it makes him reveal the glory of the Supreme Being, Brahmā responds by stating that indeed it appears that I create the universe only until one knows the real Source. And he gives a beautiful example of how we see moonlight or other shiny objects reflect the light of the sun. Even all artificial lights we have today are powered by electricity that is produced only due to the sun’s energy directly or indirectly. So while there seem to be many sources of light, in fact there is only one, the sun. Similarly while there seems to be creative energy, sustaining energy, dissolving energy and various natural forces of the universe, in fact there is only one Source of all.

तस्मै नमो भगवते वासुदेवाय धीमहि ।
यन्मायया दुर्जयया मां वदन्ति जगद्गुरुम् ॥ Bh 2.5.12

tasmai namo bhagavate vāsudevāya dhīmahi
yanmāyayā durjayayā māṁ vadanti jagadgurum

Translation: My obeisances to that Source who is Vāsudeva, upon whom I meditate. Deluded by His Maya that is hard to penetrate, people speak of me as the creator of the universe.

Comments: In this verse, Brahmā addresses that Supreme Source as Vāsudeva and offers his prayers to Him. One who resides everywhere is Vāsudeva and therefore He is the substrate upon which all creation, sustenance and dissolution happens. It is by His Maya that people are deluded into ignorance and ascribe doership to various individuals starting from Brahmā. And it is by His Grace that wisdom dawns as well. Therefore Brahmā offers his obeisances and meditates (dhīmahi) upon Him before beginning his detailed response on the mystery of creation.

विलज्जमानया यस्य स्थातुमीक्षापथेऽमुया ।
विमोहिता विकत्थन्ते ममाहमिति दुर्धिय: ॥ Bh 2.5.13

vilajjamānayā yasya sthātum īkṣhāpathe’muyā
vimohitā vikatthante mamāham iti durdhiyaḥ

Translation: Bewildered by Maya, the ignorant ones prattle on about ‘mine’ and ‘I’, though this Maya is too shy to stand the look of the Lord even once.

Comments: The false sense of ownership and doership as ‘mine’ and ‘I’ (mama ahaṁ) with reference to one’s possessions and activities respectively is only due to lack of inquiry into oneself. The sense of ‘mine’ causes blinding attachment toward people, places, objects, ideas, feelings etc. And what underlies that is the sense of ‘I’ ascribed to the activities of the body and mind. This results in various dualities tossing us about causing suffering, such as pride and guilt, vulnerability to flattery and insult, excitement and depression etc. When we inquire within as to who is the doer, we find that actions are rooted in thoughts and thoughts spring up from the ground of Consciousness. We only have to carefully look at the genesis of one thought within to see that it rises from a field of energy with its own power. And this power is rooted in the ever present Consciousness (sat-chit), our true Being as the Lord within. Hence Brahma says that if we turn to the Lord within, then Maya cannot have hold in the form of ‘mine’ and ‘I’. The bewildering potency of Maya can survive only in darkness which is ignorance. As Krishna says in the Gita, “Only the ignorant ones think ‘I am the doer’, being deluded by ego” (ahankāra vimūḍhātmā kartāham iti manyate — BG 3.27). Therefore if we shine the light of wisdom, then Maya is too shy to face the light and runs away. So the import is that to be free of ‘mine’ and ‘I’ is simple, if we only turn within to face the Lord ever abiding as our true Self and the Source of all our activities.

द्रव्यं कर्म च कालश्च स्वभावो जीव एव च ।
वासुदेवात्परो ब्रह्मन्न च चान्योऽर्थोऽस्ति तत्त्वत: ॥ Bh 2.5.14

dravyaṁ karma cha kālaśhcha svabhāvo jīva eva cha
vāsudevāt paro brahman na chānyo’rtho’sti tattvataḥ

Translation: In Truth, the various material elements, activities, Time, nature of animate beings or inanimate objects, and all individual beings are all none other than Vāsudeva, the Supreme Being.

Comments: Brahma in this verse declares the supreme truth by stating that the apparent multiplicity of various phenomena are nothing but unique and infinite expressions of the One Source, who is the Self of all. We see the world of elements, each engaging in various activities through the movement of Time, each according to their unique nature, while imagining themselves to be separate individual beings. If we trace the Source of all this multiplicity, we come upon the ground of Being who is Vāsudeva, the all pervading Supreme Being. Hence Krishna declares in the Gita, “A great being is one who sees everything as Me, Vāsudeva” (vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ — BG 7.19).

नारायणपरा वेदा देवा नारायणाङ्गजा: ।
नारायणपरा लोका नारायणपरा मखा: ॥
नारायणपरो योगो नारायणपरं तप: ।
नारायणपरं ज्ञानं नारायणपरा गति: ॥ Bh 2.5.15–16

nārāyaṇa parā vedā devā nārāyaṇāṅgajāḥ
nārāyaṇa parā lokā nārāyaṇa parā makhāḥ
nārāyaṇa paro yogo nārāyaṇa paraṁ tapaḥ
nārāyaṇa paraṁ jñānaṁ nārāyaṇa parā gatiḥ

Translation: The Supreme Being Nārāyaṇa is the subject of all Vedas, the source of all deities, all the realms of existence, the goal of all sacrifices, the object of all Yoga, the essence of all austerities, the transcendental wisdom, and the supreme realization to be attained.

Comments: Brahma now offers a pair of verses that are at once full of sublime devotion and highest wisdom. The Supreme Being is called as Nārāyaṇa because all humans (nara) have their ultimate refuge (ayana) in Him. It is one of the most sacred names of the Lord that has its own power by simply mentioning the name. And therefore Brahma invokes Him multiple times with great devotion. And with each invocation, Brahma also covers each aspect of spiritual life that seem very diverse and yet all have one purpose — realizing the Supreme Being as the only Truth, all pervading Consciousness (Brahman) abiding within as the true Self (Paramatma) and descending out of His Grace in various forms (Bhagavan). Study of all scriptures (Vedas) is only to realize Nārāyaṇa, as Krishna declares in the Gita: “I alone am meant to be known through all Vedas” (vedaiśhcha sarvair aham eva vedyo — BG 15.15). All deities of all kinds worshipped in various ways are all only aspects of Nārāyaṇa. All the realms of existence one may perceive or imagine are only in Nārāyaṇa. All sacrifices are only to deny the false ego and behold Nārāyaṇa. The purpose of all Yoga is to only remove the illusory separateness, seeing the union of everything in Nārāyaṇa. All austerities are only to purify the mind of the dust of ignorance about Nārāyaṇa. Therefore true transcendental wisdom is Nārāyaṇa. The ultimate refuge of all is Nārāyaṇa.

तस्यापि द्रष्टुरीशस्य कूटस्थस्याखिलात्मन: ।
सृज्यं सृजामि सृष्टोऽहमीक्षयैवाभिचोदित: ॥ Bh 2.5.17

tasyāpi draṣhṭur īśhasya kūṭasthasyākhilātmanaḥ
sṛjyaṁ sṛjāmi sṛṣhṭo’ham īkṣhayaivābhichoditaḥ

Translation: The Supreme Being is at once the Seer and the Controller, unchanging as the Self of the Universe. It is He who creates everything while I seem to evolve creation.

Comments: The Seer (draṣhṭā) and the Controller (īśha) represent the Consciousness and Energy aspect of the Supreme Being. As the screen of Consciousness, He is the pure Seer. As the Energy that animates the dance of forms on the screen, He is the total Controller. Therefore the unmanifest and the manifest are both Him alone. Thus He is the essence and the Self of the Universe. He alone creates, sustains and dissolves everything which is the entire gamut of all activities. So Brahma says that any appearance of separate doership of creation of any activity or the whole cosmos is only an appearance, for the real doer is the Supreme Being alone. This is exactly as Krishna says in the Gita to Arjuna, “Simply be My instrument” (nimitta mātraṁ bhava savyasāchin — BG 11.33). Arjuna is the greatest archer who is also ambidextrous, hence called savyasāchin. And yet Krishna tells him that Arjuna is a mere instrument. Brahma who evolves all of creation says that he too is a mere instrument. Thus we can see the silliness of claiming doership for petty deeds when such great beings acknowledge they are mere instruments.

सत्त्वं रजस्तम इति निर्गुणस्य गुणास्त्रय: ।
स्थितिसर्गनिरोधेषु गृहीता मायया विभो: ॥ Bh 2.5.18

sattvaṁ rajas tama iti nirguṇasya guṇāstrayaḥ
sthiti sarga nirodheṣhu gṛhītā māyayā vibhoḥ

Translation: The Lord is infinite and beyond the three modes of nature. It is His Maya that assumed the three modes for the threefold activities of creation, sustenance and dissolution.

Comments: The three modes of nature (sattva, rajas, tamas or goodness, passion, dullness) enable the said threefold activities. These modes are attributes of the material energy called Maya that engage in all activities. And yet He is beyond the three modes of nature, and unaffected by the activities of His energy. This mystery of causing all activities to happen and yet being totally unaffected by the activities can be understood with an example. The sun causes various activities on earth to happen and in fact, no activity would be possible without the energy of the sun. Yet the sun remains unaffected by all the activities on earth. In a similar manner, the presence of the Supreme Being as Pure Consciousness (sat-chit) brings forth the energy that makes all activities possible. And yet He remains unaffected by all activities, being transcendent to them all.

कार्यकारणकर्तृत्वे द्रव्यज्ञानक्रियाश्रया: ।
बध्नन्ति नित्यदा मुक्तं मायिनं पुरुषं गुणा: ॥ Bh 2.5.19

kārya kāraṇa kartṛtve dravya jñāna kriyāśhrayāḥ
badhnanti nityadā muktaṁ māyinaṁ puruṣhaṁ guṇāḥ

Translation: The modes of nature, through the material elements, knowledge and capacity to act, engage as agents of actions in the form of cause and effect and also bind the eternally free being through a false sense of doership.

Comments: All actions require the coordination of three factors — the material elements (dravya) needed for the action, the knowledge (jñāna) required to engage in the action and the capacity to execute (kriyā) the action. Taking the simple example of preparing a meal, it requires the ingredients to cook, the knowledge of the recipe to cook as well as the physical capacity of the body to cook using the recipe and the ingredients. These three factors are seen as required for every single action, from the most mundane to the most difficult. And through these three factors, actions manifest in the form of cause and effect (kārya kāraṇa) through time. All of this is done by the agency of the three modes of nature alone. It is the modes of nature that constitute all material elements, our memory cells that store knowledge and the physical body with its energy to act. This is succinctly stated by Krishna in the Gita: “All activities are carried out by the modes of nature” (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ — BG 3.27). But in addition to doing all the activities, the modes of nature acting through the mind also project a false sense of doership of every activity. Thus they not only act, but also bind us into egoic identification. Therefore to let them act while being free of this bondage of doership is the key to freedom. Every doing happens only with the three factors mentioned earlier. And the sense of doership is only a post facto appropriation of the doing by the false ego. Hence to be alert and aware of this false ownership of actions is the way to be free of it. This helps in actions being carried out with a natural ease and clarity.

स एष भगवाल्लिंङ्गैस्त्रिभिरेतैरधोक्षज: ।
स्वलक्षितगतिर्ब्रह्मन् सर्वेषां मम चेश्वर: ॥ Bh 2.5.20

sa eṣha bhagavān liṅgaistribhiretair adhokṣhajaḥ
svalakṣhita gatirbrahman sarveṣhāṁ mama cheśhvaraḥ

Translation: The Supreme Being who transcends sense perception is beyond cognition through the three modes of nature. He is the Controller of everyone, including myself.

Comments: While the three modes of nature engage in all activities, their very Source is the Supreme Being, untouched by the three modes and transcendent to them. Therefore He cannot be cognized through the three modes of nature and remains beyond the senses including the mind. This is why all attempts to know Him through the mind only results in frustration. Therefore the sum and substance of true wisdom is to simply surrender unto Him as the Supreme Controller of all activities and thereby recognize Him as the true Self of all entities, from Brahma down to an ant.

कालं कर्म स्वभावं च मायेशो मायया स्वया ।
आत्मन् यद‍ृच्छया प्राप्तं विबुभूषुरुपाददे ॥ Bh 2.5.21

kālaṁ karma svabhāvaṁ cha māyeśho māyayā svayā
ātman yadṛchchhayā prāptaṁ vibubhūṣhur upādade

Translation: With the intent to become as many, the Lord of Maya took on the form of Time along with the activities and innate dispositions of the beings to be created through His own Maya and thus brought forth creation.

Comments: Brahma now explains the process of creation beginning with this verse. He says that the power of Maya that is inherent in the Supreme Being who is Pure Consciousness comes forth first as Time, the most essential aspect of becoming. Along with Time, this Maya also brings up forth the various potentialities of activities and innate dispositions of all the beings to be created. Then, Time disturbs the equilibrium of the three Gunas and thus brings forth the Cosmic Intelligence (mahat). Then Brahma goes on to describe in the next few verses, the sequence of creation starting from the Cosmic Intelligence. First, space is evolved which is characterized by sound and hence the primordial state of creation is the sound Om. Then comes air characterized by touch followed by fire characterized by sight, water characterized by taste and soil characterized by smell. Then comes forth the senses of cognition and action. And lastly, the faculties of memory, intellect and ego. Thus all the various phenomena of the universe are manifested and they come together to form the Cosmic Body (virāt puruṣha). Thus the whole universe is one interconnected body of the Supreme Being that comes forth by His own Maya. Recognizing this interconnected nature of the entire universe is essential to being free of false separation and in true love of everyone including oneself.

तदा संहृत्य चान्योन्यं भगवच्छक्तिचोदिता: ।
सदसत्त्वमुपादाय चोभयं ससृजुर्ह्यद: ॥ Bh 2.5.33

tadā saṁhatya chānyonyaṁ bhagavachchhakti choditāḥ
sadasattvam upādāya chobhayaṁ sasṛjurhyadaḥ

Translation: Impelled by the power of the Supreme Being, the various phenomena come together assuming the role of causes and effects, thus producing both the Cosmic Being and the individual beings.

Comments: After bringing forth Time, the five elements, modes of perception, various dispositions and activities, the power of the Supreme Being brings them all together as the perfectly intelligent network of causes and effects. This manifests the various individual beings from a single celled organism up to the most complex human beings. And all of these beings are part of the one interconnected universe which is the Cosmic Being. Thus in the manifest form, the Lord is described as the very Universe itself with infinite eyes, arms and feet. This conception is all inclusive, covering all realms of existence, all types of beings, all propensities and so on. Therefore everyone and everything is a unique expression as part of the Cosmic Being with nobody inferior or superior. Also this understanding of uniqueness of each being transcends the artificial idea of equality too, thus embracing and celebrating the infinite diversity of creation. Further, to see that everything is part of the Supreme Being in the Universal form is to see God here and now by affirming life as inherently divine rather than attempting to escape life to find God. As Krishna declares in the Gita: “The one who sees Me everywhere and sees everything in Me is never lost” (yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati — BG 6.30). This divine vision of seeing God everywhere is actualized by the understanding that the whole Universe is the manifest intelligence of the Supreme Being as described here in Bhagavatam.

Chapter 6: Brahma shows the way to realize the Supreme Being

Summary of this chapter: https://youtu.be/Ratcky-tj6Y

सर्वं पुरुष एवेदं भूतं भव्यं भवच्च यत् ।
तेनेदमावृतं विश्वं वितस्तिमधितिष्ठति ॥ Bh 2.6.15

sarvaṁ puruṣha evedaṁ bhūtaṁ bhavyaṁ bhavachcha yat
tenedam āvṛtaṁ viśhvaṁ vitastim adhitiṣhṭhati

Translation: All this universe, with its past, present and future, is none other than the Supreme Being. It is all pervaded by Him by a small span of His eternal nature.

Comments: Brahma continues with his narration to Narada on the glories of the Supreme Being. After describing the various phenomena of the material universe such as seven essential ingredients of all bodies, the seven Vedic meters, the six tastes, the five airs and so on as simply expressions of the one indivisible Cosmic Being, Brahma summarizes by stating that all this universe through all of time is none other than Him. Every phenomenon from the microscopic to the galactic is all manifest only through the movement of Time. Therefore to recognize that all of the past, present and future (bhuta bhavya bhavat) is pervaded by Him alone is all inclusive of every aspect of the universe. Further, it is all pervaded only by a small span of His Being since the Power that brings forth this universe is only an aspect that comes forth from the eternal Being who remains unaffected by it. It is similar to how the activities of sunlight on earth is only a small portion of the grandeur of the sun that remains unaffected by the activities on earth.

सोऽमृतस्याभयस्येशो मर्त्यमन्नं यदत्यगात् ।
महिमैष ततो ब्रह्मन् पुरुषस्य दुरत्यय: ॥ Bh 2.6.17

so’mṛtasyābhayasyeśho martyam annaṁ yad atyagāt
mahimaiṣha tato brahman puruṣhasya duratyayaḥ

Translation: He is the Lord of the immortal, fearless state and transcends all that is subject to death as well as all activities and their fruits. Hence nobody can fathom the glory of the Supreme Being.

Comments: As Pure Consciousness that is free of any birth or death, He is immortal and therefore to realize Him is the state of fearlessness. As long as we are identified with the born, there is fear. When we recognize the Unborn who is unaffected by birth, death, activities and their fruits of all that is born, there is fearlessness. Therefore one cannot know Him through the activities of the mind or intellect which are also of the nature of being born. Only when we cease identifying with them, we can recognize the substrate Truth of the glory of the Unborn. This is done by engaging in any activity without the false identification that ‘I am the doer’ but instead letting the doing happen through the body and mind with its own power and being free of any egoic identification.

सृती विचक्रमे विश्वङ्‍साशनानशने उभे ।
यदविद्या च विद्या च पुरुषस्तूभयाश्रय: ॥ Bh 2.6.20

sṛtī vicakrame viśhvaṅsāśhanānaśhane ubhe
yad avidyā ca vidyā ca puruṣhastūbhayāśhrayaḥ

Translation: The scriptures speak of two ways of living — the way of mindless action due to ignorance and the way of contemplative action due to wisdom. All beings resort to one of these two ways, the former by those who seek fleeting gratification and the latter by those who seek to be free. Both the ways have the Supreme Being as the substrate ground of support.

Commentary: Ignorance (avidyā) leads to unconscious living and acting out the unconscious patterns of the ego that lead to fleeting gratifications followed inevitably by suffering that one then blames on fate. Wisdom (vidyā) leads to conscious living through reflection upon and awareness of the unconscious patterns of the ego and thereby being free of such patterns that take one down the alley of suffering. And both these ways of living are ultimately rooted in the Supreme Being alone, as both ignorance and wisdom are two aspects of His own Maya. Both these ways are seen as being available in the world among all human beings and they are also described in the scriptures respectively by what’s known as karma kānda and jnana kānda. The former deals with elaborate rituals that one takes up due to desire for pleasure, heavenly realms etc. The latter deals with the wisdom of self-realization. The one who seeks to be free of the suffering caused due to unconscious living wakes up to the way of self realization.

नारायणे भगवति तदिदं विश्वमाहितम् ।
गृहीतमायोरुगुण: सर्गादावगुण: स्वत: ॥ Bh 2.6.30

nārāyaṇe bhagavati tad idaṁ viśhvam āhitam
gṛhītamāyoruguṇaḥ sargādāvaguṇaḥ svataḥ

Translation: This universe rests on the support of the Supreme Being Narayana, who though transcendent to the modes of material energy, takes on the various modes through His own Maya.

Comments: The example of how the sun is acting through the energy of the sunlight while remaining impervious to all its actions has been given by Brahma already to describe this apparent conundrum of the Supreme Being acting through His material energy while also transcendent to it. Therefore if we recognize this truth that the ground of all our activities is the Pure Being and the energy of all our activities is His expression, then we are free of the interloper in the form of the false ego. This enables us to neither get caught in the web of activities mindlessly nor attempt to escape them through false projections of future heaven or liberation but to engage in activities here and now with great intensity and wisdom.

इति तेऽभिहितं तात यथेदमनुपृच्छसि ।
नान्यद्भगवत: किंचिद्भाव्यं सदसदात्मकम् ॥ Bh 2.6.32

iti te’bhihitaṁ tāta yathedam anupṛchchhasi
nānyad bhagavataḥ kiñchid bhāvyaṁ sadasadātmakam

Translation: Thus I have told you what you inquired of me about creation. In essence, there is nothing other than Supreme Being in the manifest universe, whether existing as a cause or an effect.

Comments: Narada’s inquiry of creation has been answered in detail by Brahma in the last two chapters. Brahma began with the manifestation of the Cosmic Intelligence out of the material energy of the Supreme Being due to the bringing forth of Time. Then he described the five elements coming forth starting from the subtlest that is space and then air, fire, water and soil. And then he described the corresponding subtle elements of sound, touch, sight, taste and smell coming forth and the organs of cognition to perceive them as also the organs of action to act upon them. And finally Brahma described how all these elements came together as a network of causes and effects with each effect becoming the next cause and thereby manifesting the entire Universe as the Cosmic Being with various individual beings as part of Him. Also Brahma mentioned the two ways of ignorance and wisdom that is also part of the Maya of the Supreme Being which individual beings take up to live unconsciously or consciously. Thus Narada’s query has been comprehensively answered by Brahma by summarizing that there is nothing other than Him that is present either as a cause or an effect in this Universe. The Supreme Being is the cause of all causes (sarva kāraṇa kāraṇam) with every cause and its effect coming forth only from Him and therefore non-different from Him.

नतोऽस्म्यहं तच्चरणं समीयुषां भवच्छिदं स्वस्त्ययनं सुमङ्गलम् ।
यो ह्यात्ममायाविभवं स्म पर्यगाद् यथा नभ: स्वान्तमथापरे कुत: ॥ Bh 2.6.35

nato’smyahaṁ tachcharaṇaṁ samīyuṣhāṁ bhavachchhidaṁ svastyayanaṁ sumaṅgalam
yo hyātmamāyāvibhavaṁ sma paryagād yathā nabhaḥ svāntam athāpare kutaḥ

Translation: I offer obeisances unto His most auspicious feet that ends the false sense of separation for those who take refuge in Him. Just as the sky does not know its limits, He cannot estimate His own limits. How can anyone then know it?

Comments: Brahma now offers a prayer steeped in the wisdom of self-realization to the all encompassing Supreme Being. By taking refuge in Him and thus recognizing that Bhagavan alone through His material energy takes the form of all causes and effects and thereby all activities at the individual and cosmic level, one is freed of the false sense of doership and separation as ‘I’ and ‘mine’. Thus one is situated in wisdom through true surrender. Furthermore, Brahma says that His material energy constantly expands in His presence that Bhagavan Himself cannot estimate the limits of His Maya. This is validated by physics today that the universe is expanding faster than the speed of light. Therefore Brahma teaches that any attempt to know Him as an object of knowledge is futile because the scope of such knowledge is infinite and ever expanding. Hence Brahma directs one to the way of surrender which is to simply recognize that nothing exists apart from Him. This enables one to engage in purposeful action without any sense of ownership of the doing or entitlement to its results, thereby living and acting with true freedom here and now.

यस्यावतारकर्माणि गायन्ति ह्यस्मदादय: ।
न यं विदन्ति तत्त्वेन तस्मै भगवते नम: ॥ Bh 2.6.37

yasyāvatāra karmāṇi gāyanti hyasmadādayaḥ
na yaṁ vidanti tattvena tasmai bhagavate namaḥ

Translation: Obeisances to the Supreme Being whose Avatars and exploits through such Avatars are glorified by many, though nobody can know Him in entirety.

Comments: After describing the mystery of creation and the nature of the Supreme Being as limitless and thus unknowable, Brahma brings forth the glory of His Avatars which are specifically meant for being able to relate to the Infinite through the finite mind. Because the Avatars have names, forms and pastimes, the mind is able to conceive them and connect with them. This is the special purpose and the mystery of Avatars. The outward purpose of Avatars is to establish dharma as revealed by Krishna in the Gita (dharma sansthāpanārthāya sambhavāmi yuge yuge — BG 4.8). The inner purpose of Avatars is to bestow name, form and pastimes that enable loving devotion to the Infinite Lord. Thus He who is Infinite, taking on various transcendental names and forms and performing various enchanting pastimes, imbues them with the sacred. And by simply invoking and glorifying them, one’s heart is purified. So rather than making futile attempts to know Him, Brahma recommends that one can take this sweet way of recounting His pastimes in the form of various Avatars. Thus, from the third skandha onward, Bhagavatam will describe the various pastimes of the Avatars leading up to the sweetest of all, the pastimes of Krishna.

स एष आद्य: पुरुष: कल्पे कल्पे सृजत्यज: ।
आत्मात्मन्यात्मनात्मानं स संयच्छति पाति च ॥ Bh 2.6.38

sa eṣha ādyaḥ puruṣhaḥ kalpe kalpe sṛjaty ajaḥ
ātmātmanyātmanātmānaṁ sa saṁyachchhati pāti cha

Translation: The Primordial Being who is Unborn, as the Self in His Self by His Self creates, maintains and dissolves His Self as the Universe, cycle after cycle.

Comments: As the Primordial Being, He alone exists before creation as the Unborn (ajaḥ). Thus, He is the only Self. And in His own Self, by the energy of His own Self, He creates the Universe which is His own Self too. In this way, Brahma summarizes through a beautiful alliteration on the word ātmā (Self) that the substrate of the Universe, the material cause of the Universe, the efficient cause of the Universe and the manifest effect as the Universe are all Him alone. Thus Bhagavatam brings forth in so many fresh ways the simple Truth that God alone is. Further, as Brahma intends to segue onto the topic of Avatars, he refers to Him as Unborn as Krishna Himself states in the Gita while describing the mystery of His Avatars: “Though Unborn and Imperishable, as the Lord of all entities, I appear through my own Maya” (ajo’pi sannavyayātmā bhūtānām īśhvaro’pi san prakṛitiṁ svām adhiṣhṭhāya sambhavāmi ātma māyayā — BG 4.6).

विशुद्धं केवलं ज्ञानं प्रत्यक् सम्यगवस्थितम् ।
सत्यं पूर्णमनाद्यन्तं निर्गुणं नित्यमद्वयम् ॥ Bh 2.6.39

viśhuddhaṁ kevalaṁ jñānaṁ pratyak samyagavasthitam
satyaṁ pūrṇam anādyantaṁ nirguṇaṁ nityam advayam

Translation: The Supreme Being is pure, unalloyed Consciousness abiding within as the Self of all. He is ever true and complete, with no beginning or end, beyond all attributes, eternal and non-dual.

Comments: Brahma captures all aspects of the Supreme Being in this one verse. The Supreme Being is the very Consciousness that underlies all activities of the mind and body, remaining unaffected by those activities and therefore ever pure and unalloyed. Only the content of Consciousness can acquire the dirt of egoic desires, fears, worries, envy etc. But He who holds the content is ever pure and unalloyed Consciousness, who abides as the true Self of all. When we inquire as to ‘who am I’ and strip away all that comes and goes, what remains is the Supreme Being as our ever true Self. He is also ever complete as nothing can be added to or taken away from the truth of the Pure Being. And He is ever present, without any beginning or end. He transcends all attributes that can only affect the manifest world of names and forms. All dualities of cold and heat, pleasure and pain etc. can be experienced only within the content of Consciousness. But as Pure Consciousness itself, He transcends all such dualities too and therefore ever non-dual.

ऋषे विदन्ति मुनय: प्रशान्तात्मेन्द्रियाशया: ।
यदा तदेवासत्तर्कैस्तिरोधीयेत विप्लुतम् ॥ Bh 2.6.40

ṛṣhe vidanti munayaḥ praśhāntātmendriyāśhayāḥ
yadā tadevāsattarkaistirodhīyeta viplutam

Translation: Those who are given to contemplation realize Him by regulating their body, mind and senses. But for those who try to find Him through arguments and debates, He remains elusive and hidden.

Comments: After describing the essential nature of the Supreme Being, Brahma succinctly describes the way to realize Him and the way to avoid. It is by contemplating and inquiring within, being aware of our egoic thought patterns and overcoming them, regulating the body, the mind and the senses through discipline and living with clarity in all aspects of our life — physical, emotional, relationships, work etc. — that we can realize Him. Instead if we simply want to engage in abstract arguments and debates while not bothering to clear the ground of our living, then He remains hidden. Therefore, one has to make this our central purpose by integrating clarity and authenticity into all aspects of life rather than compartmentalizing ‘spirituality’ as another fragmentary activity. Only then, one can actualize the Truth of the Supreme Being here and now.

प्राधान्यतो यानृष आमनन्ति लीलावतारान् पुरुषस्य भूम्न: ।
आपीयतां कर्णकषायशोषाननुक्रमिष्ये त इमान् सुपेशान् ॥ Bh 2.6.45

prādhānyato yānṛṣha āmananti līlāvatārān puruṣhasya bhūmnaḥ
āpīyatāṁ karṇakaṣhāyaśhoṣhān anukramiṣhye ta imān supeśhān

Translation: The scriptures have described the chief among the sportful descents of the Supreme Being and I shall now narrate those delightful stories. One can easily clean all the impurities within by drinking to heart’s content the nectar of these stories through one’s ears.

Comments: Brahma ends the sixth chapter with this verse that is a prelude to the next chapter that details all the Avatars of the Supreme Being. After describing the Supreme Being as the Infinite and all-pervading cosmos as well as the indwelling pure Awareness, now Brahma sets about to describe Him in the sweetest and most easily relatable form of Avatars. As the Infinite being and as the indwelling Awareness, He is beyond all names, attributes and contemplation. Any attempt to understand the Supreme Being in His impersonal form as the Universe and the substrate Awareness will only prove to be a futile exercise for the limited mind which always operates through the subject-object duality. Therefore, to bestow sincere devotees the means to relate to Him through name, form, pastimes and holy abodes (rūpa, nāma, līlā, dhām), He takes on the descents or Avatars. Simply listening to the stories of each Avatar effortlessly stills the mind, purifies the heart and awakens unconditional love. So Brahma now will proceed to describe all the Avatars briefly in the next chapter as a teaser for the rest of Bhagavatam that has the detailed stories and teachings of each Avatar.

Chapter 7: Chief Avatars of the Supreme Being

Summary of this chapter: https://youtu.be/vCHzyKuEqiQ

विद्ध: सपत्‍न्‍युदितपत्रिभिरन्ति राज्ञो बालोऽपि सन्नुपगतस्तपसे वनानि ।
तस्मा अदाद् ध्रुवगतिं गृणते प्रसन्नो दिव्या: स्तुवन्ति मुनयो यदुपर्यधस्तात् ॥ Bh 2.7.8

viddhaḥ sapatnyuditapatribhiranti rājño bālo’pi sannupagatastapase vanāni
tasmā adād dhruvagatiṁ gṛṇate prasanno divyāḥ stuvanti munayo yad uparyadhastāt

Translation: Pierced by the sharp words of his step mother in the presence of his royal father, Dhruva, though yet a child, went to the woods to practice severe penance. Pleased with his penance, the Lord appeared and bestowed upon Dhruva the eternal abode of a pole star which is extolled by all the sages.

Comments: As promised in the last verse of the previous chapter, Brahma gives a beautiful summary account of all the Avatars of Bhagavan in this chapter. Though ten principal Avatars are well known as Dashavatar, there are far more and Brahma describes many of them, though not exhaustively as they are countless. Here are the Avatars in the order described by Brahma leading up to this verse.

First, he describes Varaha, the divine Boar who symbolizes the principle of sacrifice and restores earth to its order.

Second, he mentions Suyajna who held the position of Indra in the first epoch (Manvantara).

Third, he lists the great sage Kapila who is born to mother Devahuti and teaches her the perfect wisdom of Sankhya. In the Gita, Krishna mentions Kapila as the highest among all perfected beings (siddhānāṁ kapilo muniḥ — BG 10.26).

Fourth is the Avatar of Dattatreya who is given (Datta) as a boon to sage Atri as a son (Atreya). Dattatreya is a great jñānī who taught the Avadhuta Gita (the song of the free one).

Fifth is the set of four brothers Sanaka, Sanatana, Sanandana and Sanatkumara who are forever young boys steeped in God realization thus embodying the truth that only those who are children at heart enter the kingdom of God.

Sixth is the twin sages Nara and Narayana who are ever in penance in Badrinath. They represent the perfect man (Nara) and God (Narayana) who again come forth as Arjuna and Krishna to present the perfect dialogue between man and God.

Seventh is the descent of the Lord for the child devotee Dhruva described in this verse. Dhruva, the son of king Uttanapada and grandson of Manu, is insulted by his stepmother Suruchi who is more dear to the king than his mother Suniti. So his mother instructs Dhruva to take refuge in the Surpeme Lord who is the only true refuge of all. Accordingly Dhurva departs to the forest and meets Narada on the way. Narada first tests the resoluteness and earnestness of the boy and after being fully convinced, gives the blessed instructions of where to meditate, how to meditate, and what to meditate upon. Dhruva accordingly engages in austere penance by the banks of Yamuna that pleases the Supreme Being who descends and bestows His Grace. Dhruva offers the most beautiful prayers to the Lord and is blessed with the boon of having as an eternal abode a star by his name (Dhruva Nakshatra). Apart from being a beautiful story, it is rich in symbolism. Suniti represents righteousness, Suruchi represents sense gratification. The king drawn to Suruchi represents the mind. Dhruva born to Suniti represents the inner spirit of renunciation that when awakened beholds the Divine within.

त्रैपिष्टपोरुभयहा स नृसिंहरूपं कृत्वा भ्रमद्भ्रुकुटिदंष्ट्रकरालवक्त्रम् ।
दैत्येन्द्रमाशु गदयाभिपतन्तमारादूरौ निपात्य विददार नखै: स्फुरन्तम् ॥ Bh 2.7.14

traipiṣhṭaporubhayahā sa nṛsiṁharūpaṁ kṛtvā bhramad bhrukuṭi daṁṣhṭra karāla vaktram
daityendram āśhu gadayābhipatantamārādūrau nipātya vidadāra nakhaiḥ sphurantam

Translation: In order to dispel the great fear of the demigods, the Lord took the form of Narasimha looking frightful with restless eyebrows and terrible jaws. When the demon Hiranyakashipu attacked Him with a mace, the Lord seized and threw him upon His thighs and ripped him apart with His sharp nails.

Comments: Brahma continues with the narration of the various Avatars of the Lord in this chapter.
Eighth is the King Prthu who appeared in the dynasty of Dhruva. Prthu was the first king to rule over an extensive portion of earth and harvested the rich produce of earth for the welfare of all beings. Henceforth, earth has been called as Prthvi.
Ninth is the great renunciate Rshabha who though born in a royal dynasty, walked away from all attachment with a thoroughly composed mind and established in the spiritual essence, looked upon everyone as the same and attained the state of Paramahamsa (state of Supreme Wisdom).
Tenth is Hayagriva who is Veda personified and represents all sacrifices and invoked as the basis for all knowledge (ādhāram sarva vidyānām hayagrīvam upāsmahe).
Eleventh is Matsaya (Fish) who guided Manu as he took all living entities in a giant boat during an apocalyptic deluge and also rescued the Vedas from the deluge. This symbolizes that the Supreme Being is the guide for all living entities to navigate the chaos of the world.
Twelfth is Kurma (Tortoise) who supported Mount Mandara as the churning rod for the demigods and demons to churn the ocean of milk to get nectar. This churning represents the mind being churned by good (demigod) and evil (demon) tendencies and the substrate of the mind that supports the very churning is the Supreme Being.
Thirteenth is the famous Narasimha Avatar as the Man-Lion described in this verse. The demon Hiranyakashipu considered himself invincible and got boons that he thought would practically make him immortal. His son Prahlada however being a pure devotee of the Lord instructed his father about the Supreme Being that irritated the demon. After trying unsuccessfully to change Prahlada, the demon decides to kill his own son when the Lord appears in the frightful form of Narasimha and tears apart the demon, while still working around all the boons he had. Hiranya means gold and Kashipu means a soft bed, thus the demon symbolizes the ego addicted to money and lust. All the boons he got are the plans ego makes for the future that get thwarted by Divine will. Narasimha is both ferocious for the evil Hiranyakashipu and most benevolent toward the pious Prahlada, symbolizing that He destroys our evil tendencies and fosters loving devotion.

अन्त:सरस्युरुबलेन पदे गृहीतो ग्राहेण यूथपतिरम्बुजहस्त आर्त: ।
आहेदमादिपुरुषाखिललोकनाथ तीर्थश्रव: श्रवणमङ्गलनामधेय ॥
श्रुत्वा हरिस्तमरणार्थिनमप्रमेयश्चक्रायुध: पतगराजभुजाधिरूढ: ।
चक्रेण नक्रवदनं विनिपाट्य तस्माद्धस्ते प्रगृह्य भगवान् कृपयोज्जहार ॥ Bh 2.7.15–16

antaḥ sarasyurubalena pade gṛhīto grāheṇa yūthapatir ambujahasta ārtaḥ
āhedam ādipuruṣhākhilalokanātha tīrthaśhravaḥ śhravaṇamaṅgalanāmadheya
śrutvā haristam araṇārthinam aprameyaśhchakrāyudhaḥ patagarāja bhujādhirūḍhaḥ
chakreṇa nakravadanaṁ vinipāṭya tasmād dhaste pragṛhya bhagavān kṛpayojjahāra

Translation: With his foot seized inside a lake by an alligator of immense strength, the famous leader of the elephants, Gajendra, felt distressed and holding up a lotus in his trunk, called out, “O Primordial Being, O Protector of all the worlds, O Lord of sacred renown whose names are auspicious to hear!”. Hearing this, the infinite Lord Hari appeared with His discus Sudarshana mounted on the divine eagle Garuda and severed the head of the alligator and rescued the elephant who sought His refuge.

Comments: This is the fourteen Avatar narrated by Brahma. In a beautiful mountainous island, there lived Gajendra, the king of elephants, with his herd and lording over the whole region with strength and vigor. One day, he was sporting in the waters of a beautiful lake when suddenly he was caught by an alligator and unable to move. Nobody else from his family or friends could help him either and only watched helplessly while he shrieked in pain. In that moment of utter despair, the seed of devotion from his past life woke up in him and he turned to the Supreme Lord to take refuge. Settling his mind in the heart with clarity, Gajendra offered a most sublime prayer of surrender to the Lord, describing with great depth and love the infinite glory of the Supreme Lord. And he also lost his desire to prolong his life but only to realize the Supreme Being and attain His eternal abode. The Lord heard this prayer and out of His supreme compassion, descended in His transcendent form and killed the alligator with His divine Sudarshana Chakra to liberate Gajendra from the clutches of the alligator. This story is again highly symbolic as well with the elephant representing the giant ego that wants to play in the waters of sense pleasure but gets inevitably seized by the alligator of suffering. And when the ego surrenders fully, the suffering is removed through the weapon of wisdom (Sudarshana). The way Gajendra calls out to the Lord from the depth of his heart as “Adi Purusha” — Oh Primordial Being, whose very remembrance is greater than all the holy pilgrimage sites, is very movingly evocative of the mood of surrender. This story of Gajendra Moksham is so blessed that Shuka Brahmam says simply listening to or remembering it purifies one’s mind and removes the fear of death through total surrender to the Lord.

ज्यायान् गुणैरवरजोऽप्यदिते: सुतानां लोकान् विचक्रम इमान् यदथाधियज्ञ: ।
क्ष्मां वामनेन जगृहे त्रिपदच्छलेन याच्ञामृते पथि चरन् प्रभुभिर्न चाल्य: ॥ Bh 2.7.17

jyāyān guṇairavarajo’pyaditeḥ sutānāṁ lokān vichakrama imān yadathādhiyajñaḥ
kṣmāṁ vāmanena jagṛhe tripadachchhalena yāchñām ṛte pathi charan prabhubhir na chālyaḥ

Translation: Born as the youngest son of Aditi, the Lord presiding over all sacrifices appeared as Vamana and foremost in all virtues, covered all the worlds in His three strides after king Bali promised to grant Him three paces of land. Thus by soliciting Bali, the Lord demonstrated the greatness of the king who stuck to the path of righteousness.

Comments: This is the fifteenth Avatar in the order narrated by Brahma. In this Avatar, the Lord appeared as the son of Aditi and Kashyapa as a dwarfish boy, Vamana. He went to Bali’s sacrifice where everyone was completely overwhelmed by His radiance. Being offered to ask any boon by Bali, Lord Vamana asks Bali for three paces of land. Then Bali agrees and is about to offer the boon when his Guru Shukracharya objects by revealing to Bali that the one who has come as the dwarf is none other than the Supreme Being and He will snatch away everything with His three strides. Bali respectfully disregards his own Guru because he has given his word already to Vamana and now it has to be kept all the more so, knowing that it is Bhagavan. Once Bali solemnizes his offering, Bhagavan takes His Cosmic Form as the Infinite Lord. He then takes one stride to measure all of earth with subterranean regions. He takes a second stride to cover all of heaven and above up to Satya loka. Now there is not an atom left for His third stride. Bhagavan then tests Bali by saying that he has failed to keep his word of giving three strides of land as there is no place left for His third stride. Being asked where the third stride can be placed, Bali in a sublime act of self-surrender offers his head as the third step in order to keep his word to Bhagavan and does so with great composure, seeing it as a blessing. Then Bhagavan reveals that He had only bestowed His Grace to Bali by removing all his possessions, and also to demonstrate the greatness of Bali’s composure and supreme surrender in the time of unparalleled adversity. This is again rich in symbolism showing that all of one’s waking state (earth) and dream state (heaven) as well as the very ‘I’ that perceives the waking and dream worlds all are only the Supreme Being. To recognize this is to surrender all possessions to Him and thereby gain the blessing of eternal life in Him.

अस्मत्प्रसादसुमुख: कलया कलेश इक्ष्वाकुवंश अवतीर्य गुरोर्निदेशे ।
तिष्ठन् वनं सदयितानुज आविवेश यस्मिन् विरुध्य दशकन्धर आर्तिमार्च्छत् ॥ Bh 2.7.23

asmatprasādasumukhaḥ kalayā kaleśha ikṣhvākuvaṁśha avatīrya guror nideśhe
tiṣṭhan vanaṁ sadayitānuja āviveśha yasmin virudhya daśhakandhara ārtim ārchchhat

Translation: Ever disposed to shower His Grace upon us, the Lord takes His descent in the dynasty of Ikshwaku as Sri Ram along with His expansions (Bharata, Laskhmana, Shatrughna) and in deference to His father’s command, goes in exile to the forest with His consort Sita and younger brother Lakshmana. Then he encounters the ten-headed monster Ravana and brings him to his end.

Comments: Brahma continues with his narration of the many Avatars of the Supreme Being.
Sixteenth Avatar mentioned is the divine Swan (Hamsa) who gave instructions to Narada.
Seventeenth is Dhanvantari who came to provide the science of healing and Ayurveda.
Eighteenth is the intense Avatar of Parashurama who came to destroy the warriors (Kshatriyas) who turned away from protecting dharma.
Nineteenth is the glorious Avatar of Sri Ram described in this verse. Brahma beautifully summarizes the entire Ramayana in one compact verse. The most awe-inspiring pastimes of Ram is most well known and originally told by the contemporaneous sage Valmiki in his magnum opus of 24,000 verses which brings out the essence of Ram as the perfect man (Purushottam) and an embodiment of dharma. In addition to being a historical narration, the story again is steeped in symbolism. The Divine (Ram) descends into the jungle (creation) along with the jiva (Sita) and equipped with an intellect to discern (Lakshman). There, the ten senses (ten headed Ravana) offers the jiva with temptation of material pleasure (golden deer). And the jiva falls for it due to ignoring the line of discernment drawn by the intellect, resulting in getting caught in material bondage (Lanka). As the jiva then deeply pines for re-union, the Divine sets forth to reclaim the jiva from the clutches of ignorance. And the key instrument of the Divine is the totally surrendered mind (Hanuman)that has an unimaginable potential to remove all obstacles. The material bondage of Lanka has as its reigning quality passionate desire (rajas/Ravana) but also two other brothers — sloth (tamas/Kumbhakarna) and goodness (sattva/Vibhishana). Once Hanuman sets fire to Lanka, i.e. the totally surrendered mind burns desire, the outcome of the war is assured. And with the final victory of Ram over Ravan comes the joyous reunion of Sita back in Ayodhya (abode of no yuddha or conflict), coronated in the throne of the Divine.

भूमे: सुरेतरवरूथविमर्दिताया: क्लेशव्ययाय कलया सितकृष्णकेश: ।
जात: करिष्यति जनानुपलक्ष्यमार्ग: कर्माणि चात्ममहिमोपनिबन्धनानि ॥ Bh 2.7.26

bhūmeḥ suretaravarūthavimarditāyāḥ kleśhavyayāya kalayā sita-kṛṣhṇa-keśhaḥ
jātaḥ kariṣhyati janānupalakṣhyamārgaḥ karmāṇi chātmamahimopanibandhanāni

Translation: In order to relieve the burden on earth due to the armies of demoniac kings, the Lord will appear as Krishna along with His expansion Balaram, and perform such great feats that are superhuman and incomprehensible.

Comments: As the twentieth and the twenty first in his narration, Brahma comes to the glorious descent of Balaram and Krishna. In the first skandha itself, while describing all the Avatars, it was mentioned that Krishna is the Supreme Being Himself descending with His complete opulences (krishnastu bhagavān swayam). The Supreme Being is known as Vāsudeva who Himself descends as Krishna and His primary expansion is Sankarshana who descends before Him as Balaram, the elder brother. The descent of the Lord is outwardly for the destruction of evil kings and establishing dharma. But the inner purpose is to foster devotion through His most glorious names, forms and pastimes which are especially utmost sweet and superhuman at the same time. The story of the appearance of Krishna and Balaram itself is utmost miraculous and auspicious to listen to. After Vasudeva and Devaki get married, Devaki’s brother Kamsa hears a prophecy that he shall be killed by the eight son of Devaki. So he proceeds to kill his own sister. But Vasudeva pleads by offering to give his sons to Kamsa as they are born. And the evil Kamsa kills the first six sons of Vasudeva and Devaki. Then, Balaram enters Devaki as the seventh son. Krishna instructs His divine energy Yogamaya to transfer Balaram to Rohini’s womb and then be born as the daughter of Yashoda and Nanda. Then Krishna enters Devaki’s womb making her radiant. On the auspicious Rohini nakshatra and eighth day of lunar fortnight marked as Ashtami, with the whole universe in celebration, appears Sweet Lord Krishna. He reveals His transcendent form first and then transforms into a little baby and as per the arrangement of Yogamaya, Vasudeva carries Krishna across Yamuna to Nanda and Yashoda, and brings back Yogamaya to Mathura. Kamsa then comes and tries to kill this baby too. However She slips out of him, reveals Her transcendent form and that Kamsa’s killer is elsewhere, leaving him utterly fearful. Meanwhile Baby Krishna along with Balaram are celebrated with great festivities by Nanda, Yashoda and the cowherds.

गृह्णीत यद्यदुपबन्धममुष्य माता शुल्बं सुतस्य न तु तत्तदमुष्य माति ।
यज्जृम्भतोऽस्य वदने भुवनानि गोपी संवीक्ष्य शङ्कितमना: प्रतिबोधितासीत् ॥ Bh 2.7.30

gṛhṇīta yadyadupabandhamamuṣhya mātā śhulbaṁ sutasya na tu tattadamuṣhya māti
yajjṛmbhato’sya vadane bhuvanāni gopī saṁvīkhṣya śhaṅkitamanāḥ pratibodhitāsīt

Translation: Every cord that mother Yashoda tries to bind Krishna with proves inadequate. And when Yashoda beholds the universe in His mouth, she is filled with wonder and the sense of His supreme divinity.

Comments: Brahma narrates a few of the most wonderful pastimes of Krishna before moving on to completing the remaining Avatars. He mainly shares the pastimes of Vrndavan as those are the sweetest, most well-known, often sung and bringing forth the greatest devotion. After mentioning how Krishna killed many demons such as Putana, Trnavrata etc. playfully, Brahma mentions His famous Lila as Damodar that means One who has a rope around His waist. Once, while Mother Yashoda is churning butter, Krishna comes hungry for milk. She feeds Him but then remembers milk boiling in the oven so she runs to the milk, before finishing the feeding. Krishna feigns anger at this, breaks pot of curds and then steals butter and eats as He loves to do. Yashoda decides to punish Him by binding Him with a rope but unable to do so, no matter how long a rope she brings. Finally when Yashoda gives up and looks at Him with love, Krishna allows to be bound by the rope. This symbolizes the attitude of the seeker to capture Truth through intellectual understanding, mystical practices etc. and He remains elusive as long as we are trying to capture Him. But the moment we stop trying to capture and surrender unto Him, then He is available to us here and now. Similarly, once Krishna eats dirt and Yashoda chastises Him, Krishna denies eating dirt. And when asked to open the mouth, He reveals the whole universe within His mouth thus demonstrating that the entire manifest creation is simply held within Him as Pure Consciousness.

क्रीडन् वने निशि निशाकररश्मिगौर्यां रासोन्मुख: कलपदायतमूर्च्छितेन ।
उद्दीपितस्मररुजां व्रजभृद्वधूनां हर्तुर्हरिष्यति शिरो धनदानुगस्य ॥ Bh 2.7.33

krīḍan vane niśhi niśhākara raśhmi gauryāṁ rāsonmukhaḥ kala padāyata-mūrcchitena
uddīpitasmararujāṁ vrajabhṛdvadhūnāṁ hartur hariṣhyati śhiro dhanadānugasya

Translation: Sporting in the forest of Vrndavan on a night bright with the rays of the full moon, He pours out a sweet melody from His flute that kindles the flame of unconditional love in the hearts of the young Gopis of Vraja as prelude to His Rāsa dance.

Comments: Brahma goes on to briefly narrate some of the most wonderful pastimes of Krishna, including subduing and expelling the poisonous serpent Kaliya from the Yamuna river as well as gracefully holding up the Goverdhana mountain to protect the residents of Vrndavan from the torrential downpours of Indra. Then, Brahma arrives at the sweetest of all of Krishna’s pastimes in this verse, the most intimate and auspicious Rāsa dance with the Gopis of Vrndavan. On a beautiful autumn full moon night (Sharad Purnima), Krishna plays His enchanting flute drawing out all the Gopis to the forest from their homes, leaving whatever they were doing. Krishna first plays around with the Gopis by asking them to go back to their homes. They offer a heartfelt prayer expressing their intense longing to be only with Him. Then as He obliges them with His intimate association, the Gopis momentarily feel proud of it and Krishna instantly disappears, causing the Gopis to search for Him tracing His footprints in the forest. Unable to find Him, they gather in the moonlit banks of Yamuna and pour their hearts out in the most sublime song of Divine Love called the Gopi Gitam. When they are at the height of anxiety due to longing, Krishna suddenly appears in their midst and enraptures them all. Their bliss knows no bounds as they surround Him with love. Removing their agony of separation, Krishna starts the most blessed Rāsa Lila dance, the pinnacle of the most intimate form of devotion that bestows Grace and awakens divine love in the hearts of all beings for all of posterity.

कालेन मीलितधियामवमृश्य नृणां स्तोकायुषां स्वनिगमो बत दूरपार: ।
आविर्हितस्त्वनुयुगं स हि सत्यवत्यां वेदद्रुमं विटपशो विभजिष्यति स्म ॥ Bh 2.7.36

kālena mīlitadhiyāmavamṛśhya nṝṇāṁ stokāyuṣhāṁ svanigamo bata dūrapāraḥ
āvirhitastvanuyugaṁ sa hi satyavatyāṁ vedadrumaṁ viṭapaśho vibhajiṣhyati sma

Translation: By flux of time, as the intelligence of men gets dwarfed and life becomes shorter, the Supreme Being realizing that the entire Vedas with the import of His teachings cannot be grasped easily, manifests as Vedavyasa, son of Satyavati, to divide and organize Vedas into many branches.

Comments: Brahma continues with his narration of the Avatars of the Supreme Being and lists the great Vedavyasa as the twenty second in the list. The Vedas are revealed scriptures with no human authorship and hence called shruti (listened). They have been passed down through disciple succession only through oral transmission without being written down. This requires a monumental ability to learn and memorize as Vedas are a vast body of literature with various divisions such as Samhitas (hymns), Brahmanas (rituals), Aranyakas (meanings of rituals) and Upanishads (wisdom of Vedanta), along with the six Vedangas (grammar, prosody etc.), four Upavedas (ayurveda etc.), Smritis (codes of living ) etc. Since it was found that the human ability to commit such voluminous works to memory goes down with time, Vyasa, a partial expansion of the Supreme Being, divided the Vedas into four branches — Rg, Sama, Yajur and Atharva — so that each lineage can focus only on their respective branches. In addition, Vyasa composed Brahma Sutras (aphorisms on Truth), the great epic Mahabharata and the Puranas. The crown jewel among the Puranas is, of course, this very Bhagavatam that he composed at the instruction of Narada to consummate his life work.
Then Brahma narrates as the twenty third Avatar, the great Buddha, who came to stop mindless ritualism and turn within to realize the Truth, though it has deluded many to wrongly turn away entirely from the Vedic teachings.
And finally as the twenty fourth Avatar, Brahma mentions that at the end of Kali Yuga when unrighteousness will reign supreme, the Lord will appear as Kalki to destroy the wicked and re-establish dharma.
Thus Brahma gives a much bigger account than the usual ten or Dashavatar with twenty four Avatars which is still not exhaustive as His Avatars are countless (avatārā hi asaṅkhyeyā — Bh 1.3.26).

येषां स एष भगवान् दययेदनन्त: सर्वात्मनाश्रितपदो यदि निर्व्यलीकम् ।
ते दुस्तरामतितरन्ति च देवमायां नैषां ममाहमिति धी: श्वश‍ृगालभक्ष्ये ॥ Bh 2.7.42

yeṣhāṁ sa eṣha bhagavān dayayedanantaḥ sarvātmanāśhritapado yadi nirvyalīkam
te dustarām atitaranti cha devamāyāṁ naiṣhāṁ mamāham iti dhīḥ śhva-śhṛgālabhakṣhye

Translation: Only by taking refuge in the infinite Supreme Being with one’s whole self in a guileless, child-like manner, one can cross over this most difficult and deluding Maya by His Grace. And it is possible only by not taking the impermanent body and its possessions to be me and mine.

Comments: After concluding the narration of all the Avatars, Brahma then glorifies the infinite powers and potencies of the Supreme Being who manifests as the sages and the principles of righteousness along with sacrifice and penance as well as the demons and the principles of unrighteousness. So Brahma concludes that nobody can enumerate the powers of the Lord, a task more impossible than even counting all the particles on the earth, and thus nobody can understand the whole truth about Him. Therefore, the only way to cross over this ocean of Maya (His infinite potencies) in a metaphorical sense is to not attempt to understand Him through intellectual speculation but simply be surrendered unto Him, as an innocent child is with the parent, with no expectations of any kind. This requires a total freedom from the sense of ‘me' and ‘mine’ which are the source of all guile, expectations, fears etc. If one is child-like, then there is a natural flow of ease and freedom in the actions with a total presence that is effortless. That is the secret to be ever in the field of Grace here and now, and actualize one’s fullest potential in a spirit of playfulness.

शश्वत् प्रशान्तमभयं प्रतिबोधमात्रं शुद्धं समं सदसत: परमात्मतत्त्वम् ।
शब्दो न यत्र पुरुकारकवान् क्रियार्थो माया परैत्यभिमुखे च विलज्जमाना ॥ Bh 2.7.47

śhaśhvat praśhāntam abhayaṁ pratibodhamātraṁ śhuddhaṁ samaṁ sadasataḥ paramātmatattvam
śhabdo na yatra purukārakavān kriyārtho māyā paraityabhimukhe cha vilajjamānā

Translation: The Supreme Being is ever most serene, free from fear, of the nature of Pure Consciousness. He is untainted, same toward all beings, beyond cause and effect, beyond the reach of words, beyond the fruits of actions. The illusory Maya cannot stand in His presence.

Comments: The Supreme Being, as Pure Consciousness, is ever most peaceful, being unaffected by any happenings in the world much as the light in the room is unaffected by what's happening in the room. Therefore there is no scope for fear or covetousness of any kind. And just as the light illuminates all aspects of the room equally, He is the same toward all beings. Every event, word, thought of every being is illuminated by Him alone as Pure Consciousness. He is beyond cause and effect as they operate only in the realm of Time which itself is secondary to and only an appearance within Pure Consciousness. He is beyond the reach of words as all pointers to Him never capture Him due to His infinite nature. As Taittiriya Upanishad puts it poetically, words come back empty handed along with mind when they try to reach Him (yato vācho nivartante aprāpya manasā saha). The illusory Maya that causes the false separation of ‘mine’ and ‘me’ goes away when the unitary nature of Absolute Truth is perceived. Therefore, the exhortation of Brahma is to not engage in verbal speculation about God but simply see Him as everything, everywhere and act out of this ground of sacredness each moment.

तद् वै पदं भगवत: परमस्य पुंसो ब्रह्मेति यद् विदुरजस्रसुखं विशोकम् ।
सध्‌रयङ् नियम्य यतयो यमकर्तहेतिं जह्यु: स्वराडिव निपानखनित्रमिन्द्र: ॥ Bh 2.7.48

tad vai padaṁ bhagavataḥ paramasya puṁso brahmeti yad vidur ajasrasukhaṁ viśhokam
sadhryaṅ niyamya yatayo yamakartahetiṁ jahyuḥsvarāḍ iva nipānakhanitram indraḥ

Translation: The essential nature of the Supreme Being is realized by the wise as the Absolute Brahman, ever free from sorrow and of the nature of eternal bliss. Having fixed their mind on Him, ascetics neglect even the practices of discernment, just as Indra who controls rain has no use for digging wells.

Comments: The one who is completely surrendered unto the Supreme Being has no need for practicing even discernment (viveka) as the fruit of all discernment is included in surrender. Indra, the deity who controls rain, has no need to bother with digging wells to get water. Similarly, if one is fully surrendered unto the all-pervading Supreme Being here and now as the source and sustenance that animates each moment of our lives, then the practices of discernment, dispassion etc. as ways to remove the false ego are not necessary as one lives in the clarity that He alone functions through everyone and everything, every moment. Such surrender for the Supreme Being also comes forth in an even sweeter way by being in complete love with Him manifest as the Divine Avatar, such as the love of the Gopis for Krishna. Being thus surrendered unto Him gives the true realization of Him as the Absolute Brahman whose nature is free of sorrow and ever in bliss. It is through the mind brooding upon the past, resisting what has happened or speculating about the future, worrying and anxious about what is yet to happen that sorrow is created. If we recognize the Supreme Being as the source of all actions and totally accept everything as perfectly ordained and act out of such total acceptance, there is total attention to here and now. That is freedom from sorrow. And such a total, alert presence now is eternal because all of future arrives only as now. Therefore eternal bliss is not to be wrongly understood as bliss for all of time to come which is only a projection of the mind again. It is simply to be in total attention now, as each moment unfolds only as now. This is true realization of the essential nature of the Supreme Being.

स श्रेयसामपि विभुर्भगवान् यतोऽस्य भावस्वभावविहितस्य सत: प्रसिद्धि: ।
देहे स्वधातुविगमेऽनुविशीर्यमाणे व्योमेव तत्र पुरुषो न विशीर्यतेऽज: ॥ Bh 2.7.49

sa śhreyasām api vibhur bhagavān yato’sya bhāvasvabhāvavihitasya sataḥ prasiddhiḥ
dehe svadhātuvigame’nuviśhīryamāṇe vyomeva tatra puruṣho na viśhīryate’jaḥ

Translation: It is the Supreme Being who bestows all the fruits of actions. He alone inspires all activities performed in accordance with the natural disposition of everyone. And even when the body gets dissolved as the constituent elements disintegrate, the Unborn dwelling in it remains unaffected, much like space.

Comments: It is normally presumed that we are the cause or author of our activities and the effect or fruit of the activities is determined by the cause. Brahma dispels both the myths in this verse. The cause of all activities is the natural disposition (svabhāva) of everyone which is constantly changing due to the various influences and impressions around us. This natural disposition, which is dynamically evolving due to the divine energy of countless interactions, brings forth the will to perform any activity. The effect or the fruit of all activities is not determined by the cause either but as ordained by the same divine energy. Thus both the cause and effect of all activities is the Supreme Being alone. Further, what remains unaffected by the constant dynamism in the realm of activities up to and even beyond the disintegration of the body is the Pure Awareness within and that is the essence of the Supreme Being. Just as space in a building is unaffected when it is torn down, the Pure Awareness within is unaffected even when the body dissolves. And that is the Unborn and ever present Supreme Being as the true Self of all. Therefore all activities are done by His energy through everyone and He abides as the true Self of everyone. Seeing this clearly removes the false sense of ‘me’ so that one can act with full attention as the perfect instrument of God.

सोऽयं तेऽभिहितस्तात भगवान् विश्वभावन: ।
समासेन हरेर्नान्यदन्यस्मात् सदसच्च यत् ॥
इदं भागवतं नाम यन्मे भगवतोदितम् ।
संग्रहोऽयं विभूतीनां त्वमेतद् विपुलीकुरु ॥ Bh 2.7.50–51

so’yaṁ te’bhihitastāta bhagavān viśhvabhāvanaḥ
samāsena harernānyadanyasmāt sadasachcha yat
idaṁ bhāgavataṁ nāma yanme bhagavatoditam
saṅgraho’yaṁ vibhūtīnāṁ tvametad vipulī kuru

Translation: Thus have I told you briefly about the Lord who creates the universe by His very thought. Whatever exists as cause or effect is no other than the Supreme Being Hari. This is Bhagavatam that the Lord instructed me that describes His glories in summary that you can expand upon.

Comments: Brahma thus concludes his narration to Narada after describing how creation came forth from the Supreme Being as His own projection, an account of His various descents as Avatars in His own creation and finally His essential nature. This verse sums up by saying whatever exists as cause or effect is none other than Him. We already saw in the last verse on how every effect of actions is as ordained by Him and the very cause of actions is His own energy. Therefore the entire summary of the teaching is that nothing exists apart from Him. Brahma says that this is Bhagavatam in a nutshell that he was instructed directly by the Lord. We will see those instructions which were given in just four verses known as Chatushloki Bhagavatam in the ninth chapter of this skandha. Brahma then tells Narada to expand upon these teachings which Narada then instructed to Vyasa and Vyasa in turn taught his son Shuka Brahmarshi who is now narrating the Bhagavatam in full. Thus we can see that the wisdom of Bhagavatam can be said in just one verse or it can be expanded upon as 18,000 verses as finally it came through Shuka Brahmam. Each amplification of Bhagavatam is meant to further develop devotion to the Lord who is the Universal Spirit that sustains all. Brahma concludes by stating that the one who describes or listens to this message with reverence is never deluded by ignorance. That is the fruit of this great work of Bhagavatam.

Chapter 8: Questions posed on all aspects of philosophy

Summary of this chapter: https://youtu.be/OVHISFbwA7o

श‍ृण्वत: श्रद्धया नित्यं गृणतश्च स्वचेष्टितम् ।
कालेन नातिदीर्घेण भगवान् विशते हृदि ॥
प्रविष्ट: कर्णरन्ध्रेण स्वानां भावसरोरुहम् ।
धुनोति शमलं कृष्ण: सलिलस्य यथा शरत् ॥ Bh 2.8.4–5

śhṛṇvataḥ śhraddhayā nityaṁ gṛṇataśhcha svacheṣhṭitam
kālena nātidīrgheṇa bhagavān viśhate hṛdi
praviṣhṭaḥ karṇarandhreṇa svānāṁ bhāvasaroruham
dhunoti śhamalaṁ kṛṣhṇaḥ salilasya yathā śharat

Translation: If one listens daily with reverence to His glories and also narrates them, in the heart of such a person, the Supreme Being shines before long. Entering through the cavities of the ears into the lotus of the heart, Krishna rids one of all impurities just as autumn turns all rivers clear.

Comments: After listening to Brahma’s discourse to Narada as narrated by Shuka Brahmarshi, Parikshit now speaks by first glorifying the greatness of just listening to this nectar of wisdom. Parikshit has only a week left to live and therefore he is listening with complete attention to every word of Shuka Brahmam, thus setting an example. And he reveals his own experience of how the Lord shines in the heart clearly by such listening. Though Bhagavan resides ever in the hearts of all as mentioned repeatedly in Bhagavatam and in Gita as well (sarvasya chāhaṁ hṛdi sanniviṣhṭo — BG 15.15), it is not clear due to being clouded by the impurities of the ego. Listening to the teaching with reverence daily removes the cloud of impurities so that the ever present Supreme Being shines forth clearly. This is just as how the sun is ever present and yet we say that the sun has come when the clouds clear out or dawn breaks. Of all the various processes of meditation, listening with total attention is the most primary as it is how the wisdom enters into our mind. And it has already been mentioned that the very text of Bhagavatam is another form of Krishna. Hence Parikshit poetically states that Krishna goes to the heart through the cavities of the ears. Just as all the mud and debris flowing into the rivers due to monsoon rains are all cleared out by the arrival of autumn, the muck accumulated due to the ego is cleared out by Krishna entering the heart as Bhagavatam.

धौतात्मा पुरुष: कृष्णपादमूलं न मुञ्चति ।
मुक्त सर्वपरिक्लेश: पान्थ: स्वशरणं यथा ॥ Bh 2.8.6

dhautātmā puruṣhaḥ kṛṣṇapādamūlaṁ na muñchati
muktasarvaparikleśhaḥ pānthaḥ sva-śharaṇaṁ yathā

Translation: He whose heart is purified is rid of all afflictions (through listening to Bhagavatam) and would never leave the lotus feet of Krishna abiding in the heart, just as a weary traveler who returns home after a long and tedious journey would not leave his home.

Comments: Everyone is weary constantly running here and there looking for scraps of pleasure while the fountainhead of true happiness abides in our very heart which is our true home. But it is covered by layers and layers of accumulated dirt through conditioning of all kinds. Therefore if one listens with sincerity and reverence to the message of Bhagavatam daily, then as mentioned in the previous verse, all the dirt gets removed and the heart shines forth like a crystal clear river during autumn. And the presence of Krishna as Pure Consciousness shines forth in a clear heart. Having discovered our home as our very heart where the Lord resides, we have not any need to go elsewhere, figuratively speaking. Here it is important to note that the Supreme Being abides in our heart as the dynamic presence of Pure Consciousness, not as a static entity. Therefore to abide in our heart is to be living consciously every moment. God or Truth is not a fixed entity to be acquired at one point in time but a dynamic presence that reveals only through conscious living each moment. So to not leave our heart where the Lord resides is to live with alert awareness here and now.

अत्र प्रमाणं हि भवान् परमेष्ठी यथात्मभू: ।
अपरे चानुतिष्ठन्ति पूर्वेषां पूर्वजै: कृतम् ॥ Bh 2.8.25

atra pramāṇaṁ hi bhavān parameṣhṭhī yathātmabhūḥ
apare chānutiṣhṭhanti pūrveṣhāṁ pūrvajaiḥ kṛtam

Translation: You are an authority on the entire Vedic wisdom like Brahma and therefore worth inquiring from. Others blindly follow what has been done by the ancestors without inquiring.

Comments: Parikshit, after describing the fruits of listening to the narration of Bhagavatam thus far, seeks more of the nectar from Shuka Brahmam by asking a series of questions on the nature of karma, time with its divisions and cycles, realms of the universe, the effects of the gunas, the propensities of people and the stages of life, the way of dharma, the mystery of Avatars etc. The answers to all these questions form the rest of Bhagavatam. And Parikshit concludes his inquiries by stating that one ought to live life, not by blindly following traditions, but by approaching a genuine authority to truly understand and live accordingly. And Shuka Brahmam is the greatest authority as already described in the first skandha due to his great wisdom and complete freedom from any egoic identification. Therefore the instruction here is neither to blindly accept traditions nor to go to speculative sources but seek a genuine authority such as a scripture like Bhagavatam with an attitude of both humility and curiosity.

Chapter 9: Chatushloki — Direct Teachings of Bhagavan in four verses

Summary of this chapter: https://youtu.be/8SooRVQEWPA

आत्ममायामृते राजन् परस्यानुभवात्मन: ।
न घटेतार्थसम्बन्ध: स्वप्नद्रष्टुरिवाञ्जसा ॥
बहुरूप इवाभाति मायया बहुरूपया ।
रममाणो गुणेष्वस्या ममाहमिति मन्यते ॥ Bh 2.9.1–2

ātmamāyāmṛte rājan parasyānubhavātmanaḥ
na ghaṭetārthasambandhaḥ svapnadraṣhṭurivāñjasā
bahurūpa ivābhāti māyayā bahurūpayā
ramamāṇo guṇeṣhvasyā mamāhamiti manyate

Translation: The connection of the Supreme Being as Pure Consciousness to the world of matter projected through Maya is similar to the connection of the sleeping man with his dream. It is due to the multi-faceted Maya that there is a diversity of forms. And when one gets attached to the objects of the world, it leads to the sense of ‘I’ and ‘mine’.

Comments: After Parikshit asked a series of questions, Shuka Brahmam started expounding the great Bhagavatam which was learned by him from his father Vyasa and contains the answers to all of Parikshit’s questions. Vyasa learned it from Narada, who learned it from Brahma as we saw with the narration of Brahma. And in this chapter, we will see that Brahma learned it directly from the Supreme Being Himself. Shuka Brahmam begins his response here by giving the supreme wisdom of Bhagavatam that the world of matter is projected by the Divine will which is also known as Maya. This is similar to how we perceive a dream world while asleep as a projection of the mind. The dream world can be said to be neither true because it is transient nor false because it seems real while it is happening. Same with the waking world that is projected by the divine energy of the Supreme Being. Hence rather than speculate on whether the world is real or illusory, the wise approach is to simply accept it as it is, as the projection of the Divine will that pervades the entire universe. However if one gets attached to the objects of the world starting with the body and the mind, then it leads to the bondage of ‘I’ and ‘mine’. If we recognize the Source as the one energy that pervades the whole world and makes everything function, then one can be rid of the attachment to ‘I’ and ‘mine’ by seeing that the body and the mind are constantly changing as an expression of the divine energy just as the entire universe.

स चिन्तयन् द्वय‍क्षरमेकदाम्भस्युपाश‍ृणोद् द्विर्गदितं वचो विभु: ।
स्पर्शेषु यत्षोडशमेकविंशं निष्किञ्चनानां नृप यद् धनं विदु: ॥ Bh 2.9.6

sa chintayan dvyakṣharamekadāmbhasyupāśhṛṇod dvirgaditaṁ vacho vibhuḥ
sparśheṣu yat ṣhoḍaśhamekaviṁśhaṁ niṣhkiñchanānāṁ nṛpa yad dhanaṁ viduḥ

Translation: While absorbed in contemplation, Brahma heard from nearby a word of two syllables — the sixteenth (त/ta) and the twenty first (प/pa) consonants — together uttered twice. It signifies that which is the wealth of those who do not possess anything.

Comments: Shuka Brahmarshi proceeds to narrate how Brahma came to receive the teaching of Bhagavatam in the first place. In the beginning, Brahma was said to be in contemplation on how to proceed with the act of creation. At that time, he heard a word of two syllables coming out of nowhere and repeated twice. Sanskrit language has five groups of five primary consonants each beginning with ka, cha, ṭa, ta, pa and this consonant order is the same in all Indian languages. Therefore the sixteenth and the twenty first form together the word tapa which is the root for penance. Thus Brahma was instructed to engage in penance to attain clarity before embarking upon creation. This is an instruction for all of us to act from the ground of clarity rather than just acting fast and breaking things which causes a lot of chaos. Penance is mentioned as the wealth of those who don’t possess anything which is rightly to be understood not as being poor but being free of possessiveness. Thus Brahma is exhorted to engage in penance so that he can recognize the principle by which right action can come forth.

प्रत्यादिष्टं मया तत्र त्वयि कर्मविमोहिते ।
तपो मे हृदयं साक्षादात्माहं तपसोऽनघ ॥
सृजामि तपसैवेदं ग्रसामि तपसा पुन: ।
बिभर्मि तपसा विश्वं वीर्यं मे दुश्चरं तप: ॥ Bh 2.9.22–23

pratyādiṣhṭaṁ mayā tatra tvayi karmavimohite
tapo me hṛdayaṁ sākṣhādātmāhaṁ tapaso’nagha
sṛjāmi tapasaivedaṁ grasāmi tapasā punaḥ
bibharmi tapasā viśhvaṁ vīryaṁ me duśhcharaṁ tapaḥ

Translation: “I commanded you to do penance because you were confused on how to go about creation. Penance is My very heart, o sinless one. And I am the soul of penance. It is by penance that I create this universe, maintain it and dissolve it. My strength is penance that is hard to practice”.

Comments: After Brahma engaged in penance for a long time, the Supreme Being appeared in His divine form, revealing His Supreme abode which is the Heart, free of all afflictions, fears and delusion. It is transcendent to all the three gunas and beyond the all-destroying Time and all effects of Maya. Brahma was moved to behold the vision of the Lord as the source of all divine potencies and showering His Grace. Then the Lord pleased with the penance of Brahma spoke to him who was now full of love and bliss and fit to receive instructions to begin creation of living entities. He first glorified penance as the way to go about any activity with clarity. Because penance is the very essence of the Absolute Truth, it is penance that is behind creation, maintenance and dissolution of the whole universe. And it is true for every small activity too. As Krishna instructs in the Bhagavad Gita (Ch17), penance involves austerity of body, speech and mind. Cleanliness, simplicity, celibacy and non-violence is the penance of body. Truthful, pleasant and beneficial words as well as speaking words of wisdom is the penance of speech. Serenity, regulation, gentleness, silence and purity is the penance of the mind. Thus engaging in penance of the body, speech and mind can and ought to be done every moment to be free of confusion, abide in Truth and gain clarity in action. Hence Bhagavan says penance is His very essence itself as the revealer of Truth in the Heart.

अहमेवासमेवाग्रे नान्यद् यत् सदसत् परम् ।
पश्चादहं यदेतच्च योऽवशिष्येत सोऽस्म्यहम् ॥ Bh 2.9.32

ahamevāsamevāgre nānyad yat sadasat param
paśhchād ahaṁ yadetachcha yo’vaśhiṣhyeta so’smyaham

Translation: Prior to this creation, I alone existed and that too in My absolute state. Other than Me, there was nothing gross or subtle, nor the cause of both. I exist even after creation as well as in the form of this phenomenal universe and I am also that which remains after everything dissolves.

Comments: Bhagavan gives Brahma the entire essence of Bhagavatam in four verses known therefore as the Chatushloki Bhagavatam. This is the first of the four verses. Here the Lord declares that His absolute state as Pure Consciousness precedes the manifest universe with space, time and causality itself. The entire dance of the cosmos happens due to the material energy known as Prakrti that comes forth from the one Source which exists in the absolute state even when there is no creation. The seed of creation lies dormant in Pure Consciousness and wakes up to spawn each cycle of creation and withdraw back into Himself at the end of the cycle, much like a spider spins a web out of itself, sports in it and takes it back into itself. Therefore in the beginning prior to creation, in the middle during the dance of creation, and in the end after creation is dissolved, only the Supreme Being exists. To recognize this truth is to be free of ‘me’ and ‘other’. This is true yoga which is equanimity, true bhakti which is unconditional love and true jnana which is realization of the Supreme Being as the Self of all.

ऋतेऽर्थं यत् प्रतीयेत न प्रतीयेत चात्मनि ।
तद्विद्यादात्मनो मायां यथाभासो यथा तम: ॥ Bh 2.9.33

ṛte’rthaṁ yat pratīyeta na pratīyeta chātmani
tadvidyādātmano māyāṁ yathābhāso yathā tamaḥ

Translation: That which makes it possible for something inexplicable to appear in My Being like a fleeting appearance and obscures My Being like an eclipse does, is to be regarded as My Maya.

Comments: After describing the nature of Being in the first verse of the Chatushloki Bhagavatam, in this verse, the Supreme Being describes the nature of His energy that makes all manifestations or Becoming possible. This energy is called Maya which means that it is fleeting, constantly changing and causing delusion. Everything is constantly evolving every moment in the dynamic dance of creation. And yet when one tries to hold onto anything as ‘mine’ or ‘me’, that causes delusion. Another meaning of Maya is that it can be measured. Due to the appearance of time and space, there is the possibility of measuring anything that manifests. Whereas the Unborn Supreme Being is the source of and prior to the very time and space and therefore immeasurable (aprameya). Maya is also known as the Divine Will — the power that makes every activity happen and is constantly expanding at all levels. So if we recognize the truth of this Divine Will as the only doer of all activities, then we can engage fully in the process of Becoming without any false sense of attachment or doership.

यथा महान्ति भूतानि भूतेषूच्चावचेष्वनु ।
प्रविष्टान्यप्रविष्टानि तथा तेषु न तेष्वहम् ॥ Bh 2.9.34

yathā mahānti bhūtāni bhūteṣhūccāvaceṣhvanu
praviṣhṭānyapraviṣhṭāni tathā teṣhu na teṣhvaham

Translation: Just as the five elements can be said to be within the living entities, both great and small, and also the living entities can be said to be within the elements, similarly I can be said to be within the living entities and the living entities can be said to be within Me.

Comments: The five elements of earth, water, fire, air and space are found within our bodies and that of all living entities. At the same time, we live surrounded by the five elements that make up this planet and beyond. In the same way, in this third verse of Chatushloki Bhagavatam, it is made clear that the Supreme Being is both the indwelling spirit and the all pervading cosmic energy. Therefore, any inquiry into the nature of Self within and into the nature of the observable universe without will have to come to the same Truth. In fact, the observer and the observed are ultimately non-different being made of the same essence. The scientists inquire into the observed universe with its various phenomena but as quantum physics has shown, ultimately the observed cannot be studied as separate from the observer. On the contrary, many who take up spiritual inquiry focus exclusively within while not recognizing the divine nature of the universe and wanting to escape from the world. But here, it is made beautifully clear that the Supreme Being dwells within and without, inside and outside. Therefore, the inner is the outer. This powerful realization can make every activity divine, every moment a meditation.

एतावदेव जिज्ञास्यं तत्त्वजिज्ञासुनात्मन: ।
अन्वयव्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ॥ Bh 2.9.35

etāvadeva jijñāsyaṁ tattvajijñāsunātmanaḥ
anvayavyatirekābhyāṁ yat syāt sarvatra sarvadā

Translation: He who is keen to realize the Supreme Self, who exists everywhere and forever, can inquire into and ascertain by either the negative or the positive process.

Comments: After describing the truth of both Being and Becoming as the One Supreme Being who is both Pure Consciousness and the all-pervading cosmic energy, in this final verse of Chatushloki Bhagavatam, the way to realize Him is given as through either a negative or positive process. The negative process is what the Upanishads call ‘neti neti’ (‘not this, not this’) which is to discard all that is impermanent as false and thereby only the unchanging substrate of Awareness remains, in which the appearance and disappearance of all worldly phenomena take place. This corresponds to jnana yoga. The positive process is where every phenomenon and every action is seen as only through divine agency and therefore every action and all the results are surrendered unto the Supreme Being. This corresponds to karma yoga. This is what Krishna describes in the Gita too that the two ways to realize the Truth are jnana yoga through reflection and karma yoga through action (loke’smin dvividhā niṣhṭhā purā proktā mayānagha jñānayogena sāṅkhyānāṁ karmayogena yoginām — 3.3). And what underlies both jnana yoga and karma yoga is the attitude of loving devotion which is bhakti. Thus Chatushloki Bhagavatam aptly contains the entire teaching both in terms of the ontological nature of the Divine as well as the practical means of realizing the Divine.

Chapter 10: Ten topics of Bhagavatam

Summary of this chapter: https://youtu.be/CzU5OzZSF5E

अत्र सर्गो विसर्गश्च स्थानं पोषणमूतय: ।
मन्वन्तरेशानुकथा निरोधो मुक्तिराश्रय: ॥ Bh 2.10.1

atra sargo visargaśhcha sthānaṁ poṣhaṇam ūtayaḥ
manvantareśhānukathā nirodho muktir āśhrayaḥ

Translation: The ten topics covered here in Bhagavatam are creation, sub-creation, order, Grace, desire, epochs, stories, stillness, freedom and abidance.

Comments: After narrating the Chatushloki Bhagavatam in summary as revealed to Brahma, and then how it was passed on from Brahma to Narada, then to Vyasa and then himself, Shuka Brahmam now speaks of the comprehensive wisdom contained in the expanded form of Bhagavatam. These are addressed as ten topics, each in one skandha, thus forming the topics of the third through the twelfth skandha:
1. Creation is the primary expansion of the Divine Will as the Cosmic Intelligence and the material elements.
2. Sub-creation is the coming forth of life — various plants and trees, animal species and humans.
3. Order is the perfect arrangement of the Universe as observed through laws of physics.
4. Grace is the aspect of creation that is conducive to freedom.
5. Desire in the form of attachment that brings about bondage.
6. Epochs are Manvantaras or civilizations with various kings and emperors.
7. Stories are mainly of the descents of the Lord and His devotees.
8. Stillness is that which brings about total absorption of the mind.
9. Freedom is to liberated from false identification of the mind
10. Abidance is to be totally established in the state of freedom.

नास्य कर्मणि जन्मादौ परस्यानुविधीयते ।
कर्तृत्वप्रतिषेधार्थं माययारोपितं हि तत् ॥ Bh 2.10.45

nāsya karmaṇi janmādau parasyānuvidhīyate
kartṛtvapratiṣhedhārthaṁ māyayāropitaṁ hi tat

Translation: The Supreme Being has no doership in relation to the creation and other activities connected with this universe. They are ascribed to Him only as a superimposition of Maya with a view to denying individual doership.

Comments: After detailing the ten topics covered in Bhagavatam, Shuka Brahmam explains again in this last chapter of the second skandha the emergence of the Cosmic Being as the form of universe itself comprising the elements, activities, energy and Time. All of this is the Divine Will that comes forth from the Supreme Being to manifest the creation of this universe. This Divine Will is also known as Maya composed of three gunas that make all activities happen. And yet the Divine Will arises not out of any volition of the Supreme Being but only as a natural effect of His presence. Just as the sun has no volition to do all the activities that are carried forth by its light and yet without sunlight, no activity is possible, similarly the Supreme Being is free of any volition or sense of doership and yet without Him, no activity is possible. The Divine Will is ascribed as God’s only with a view to remove the false notion of the individual will. Every action done by everyone at all times and all places happen only due to the Divine Will and only ignorance makes us feel that we are the doers. To remove such ignorance, everything is said to be God’s will. But in truth, what is called as the Divine Will happens on its own simply in the presence of the Supreme Being as sat-chit-ananda (Existence Consciousness and Bliss) with no active volition. A clear understanding of this truth enables us to simply see this universe as a play which goes on perfectly in which we too have to play our parts perfectly, while our essential nature is the Supreme Self within who remains ever unaffected and free.