Chapter 2 – Merits of Devotion to Śrī Hari
Vyāsa said:
1.) Ugraśravā (also known as Sūta, who is the son of Romahaṛṣaṇa), was transported with joy to hear this question of the holy Brāhmaṇas (learned sages). He welcomed their words and commenced his discourse.
Sūta said:
2.) When the sage Dwaipāyana (sage Veda Vyāsa; it means one who was born in an island) saw his son (Śukadeva) going away all alone with the intention of leading the life of a recluse (Sanyasi), even though he had not yet been invested with the sacred thread and had, therefore, had no occasion to perform any secular or religious duties, he was agitated at the thought of separation from him and called out, “Hullo, my son!” At that time it was the trees (on the roadside) that responded on his behalf, filled as they were by his presence (due to oneness of Śukadeva with eternal consciousness). I bow to that sage (Sukadeva), who (being one with the Universal Spirit) has access to the hearts of all.
Special Note – Sacred Thread in the above verse refers to the Upanayana (उपनयन) ceremony, which can also be called as the sacred thread ceremony (जनेऊ).
Is a holy ritual marking the child’s initiation into the formal education and the study of the Vedas. It’s a rite of passage symbolizing spiritual rebirth and the beginning of a life dedicated to knowledge and self-discipline. The ceremony involves investing the child with the sacred thread (Yajnopavita / यज्ञोपवीत) and initiating them into the Gayatri Mantra (or a mantra based on the Veda the family follows).
3.) I seek refuge in the son of Vyāsa (viz. Śuka, the spiritual master of sages who had, out of compassion for people in the worldly existence desiring to cross over the (ocean of) the blinding darkness (of ignorance), narrated the secret one among the Purāṇas (the Bhāgavata Purāṇa), which is the only one lamp of spiritual truth, full of its own (uncommon) glory, and is the essence of all the Vedas.
4.) After paying obeisance to the divine sages Nārāyaṇa and Nara, to the Supreme Person (Śrī Kṛṣṇa), and also to the goddess of learning (Saraswatī), one should narrate Śrīmad Bhāgavata (which enables one to conquer the cycle of birth and death as well as all the aberrations of the mind).
5.) Oh sages, you have done well in asking me a question which is conducive to the welfare of the world; for your inquiry relates to Śrī Kṛṣṇa, a topic which will completely purify the heart.
6.) That alone is the highest duty of humans, from which follows devotion to Śrī Kṛṣṇa – a devotion which is absolutely motiveless and knows no obstruction, and as a result of which the soul realizes the all-blissful God and thus attains its object.
7.) Contact established with Bhagavān Vāsudeva (Śrī Kṛṣṇa) through loving Devotion speedily awakens dispassion and immediate knowledge.
8.) A duty well performed is but labour lost, if it fails to generate love for the stories of Bhagavān Viṣwaksena (Śrī Kṛṣṇa).
9.) Riches cannot be the end of Dharma (virtue), which culminates in absolution or final beatitude. Even so wealth is a means of earning religious merit; sensuous enjoyment has not been recognized as its consummation.
Special Note – “All occupational duties (swadharma) are certainly meant for ultimate liberation (mokṣa) when performed in the view of Karma Yoga. They should never be performed for material gain (artha) alone. Similarly, wealth (artha) acquired in dharmic ways should never be used for sense gratification (kāma) alone (as whatever is given to us should be used in the welfare of the world and our spiritual upliftment).”
10.) It is not proper to satisfy the senses (by enjoyment of desired objects but to limit) that much enjoyment of desired objects as is essential for (the sustenance of) life. The aim of life in this world is inquiry about the Truth (or the essential nature of the Supreme Being) and not (the desire for enjoyment in Heaven) by performing pious acts.
Special Note – Life’s desires should never be directed toward sense gratification. One should desire only a healthy life or self-preservation (earn as much as is required to maintain the body and live a simple life), since the human form of life is meant for inquiry into the Absolute Truth. Nothing else should be the goal of one’s work.
11.) The knowers of Truth declare knowledge alone as the only Reality – that knowledge which does not admit of duality (the distinction of subject and object), in other words, which is indivisible and one without a second, and which is called by different names such as Brahma (the Absolute), Paramātma (the Supreme Spirit or Oversoul) and Bhagavān (the Deity).
12.) Sages who are full of faith perceive that Truth as their own Self (Brahma) in their own heart through Devotion coupled with Knowledge and Dispassion and acquired through the hearing (of Śrīmad Bhāgavata).
13.) Therefore, O noblest of Brāhmaṇas, the consummation of duties efficiently performed by men according to their respective Varṇa (grade in society) and Asrama (stage in life) lies in securing the pleasure of Śrī Hari.
Special Note – Varṇa (grade in society), as per our scriptures does not mean the current polluted understanding of the Varṇa system, which may also be called by ignorant people as caste system (as their goal is to pollute anything in relation to God). As per scriptures, a sādhakā takes up a profession based on their Guṇas (skills, knowledge & temperament), and fulfills their swadharma (profession) only with an intention to realize God, and not with an intention for material gain and worldly accomplishments.
There are 2 ways to follow one’s Varṇa, firstly, the sādhakā can take up the profession which the family follows, or, secondly, they can also change professions by studying at a qualified Gurukulam, where he/she will be taught adequate skills & knowledge in relation to the profession in which they wish to serve. Remember, the ultimate aim of human work is not to gain material wealth, but to gain spiritual wealth (realization of God by serving this creation).
Hence, the scriptures view all the 4 Varṇa’s (the Brahmin, the Kshatriya, the Vaishya and the Shudra) as the same, not as one being superior or inferior to the other.
The superior / inferior theory was created by corrupted individuals who wish to demonize the society.
The theory that the scriptures proclaim is “All is God”, it does not divide the society based on hierarchy.
14.) Hence with an undivided mind one should ever hear and sing the glories of, meditate upon, and worship the lord, who is the protector of His devotees.
15.) The learned who are armed with the sword of constant meditation on Him cut asunder the hard knot of Karma therewith. Who, then, would not take delight in His stories?
16.) By resorting to holy places of pilgrimage, O Brāhmaṇas, one obtains the privilege of waiting on exalted souls and thereby successively develops a desire for hearing the stories of Bhagavān Vāsudeva (Śrī Kṛṣṇa), faith in and a relish for such stories.
17.) Śrī Kṛṣṇa is a disinterested friend of the virtuous and His praises sanctify those who listen to or sing them. He abides in the heart of those who hear His stories and uproots the evil propensities of their mind.
18.) When the evil propensities are eradicated through the constant service (daily study of Śrīmad Bhāgavata), there wells up abiding devotion to the Lord of excellent fame.
19.) The mind is thus freed from passions such as lust and greed, which have their root in Rajas and Tamas, and established in Sattva, attains purity.
20.) In this way, when one is rid of all worldly attachment through loving devotion to the Lord, and the mind is filled with delight, one realizes the truth relating to God as a matter of course.
21.) The moment a person sees God as their very Self, the knot of ignorance in their hearts is broken, all their doubts are dispersed, and the entire stock of their Karmas (good or bad, of the previous period which are not exhausted by enjoying the fruits) are annihilated.
22.) Hence, verily, wise persons always practise with great delight (their) devotion to Lord Vāsudeva which purifies their hearts.
23.) The Supreme Being of this creation is One, and although He is beyond the three modes of material nature – sattva (goodness), rajas (passion), and tamas (ignorance) – He accepts their association for the purpose of creation, maintenance, and destruction. In this way, He is known as Viriñci (Brahmā the creator), Viṣṇu (the maintainer), and Śiva (the destroyer). There (from among them) the good (Final Beatitude) comes from them whose body is Sattva (goodness) itself {as surrendered to God is considered as the sattva aspect, most conducive for liberation and spiritual progress}.
24.) Just as smoke is higher (more active) than wood, which is an earthly substance (and hence inert and dull), and higher than smoke is fire, which is associated with many sacrificial acts recommended in the Vedas. Similarly, Rajas (the principle of motion or activity) is superior to Tamas (darkness or inertia), and even higher than Rajas is Sattva (the principle of light or knowledge), with the help of which one is able to realize God.
25.) Therefore, formerly sages worshipped the Venerable Śrī Viṣṇu (as God is pure and Free from all Guṇas). Those who follow them here become fit for final beatitude.
26.) Those who desire liberation, having given up the worship of terrifying forms of demigods (such as spirits, or fearsome deities, often associated with the material modes of passion and ignorance), worship with devotion the peaceful forms of the Lord, such as the expansions of Nārāyaṇa. They alone are free from envy.
27.) Those, however, who possess a Rājasika or Tāmasika disposition and are seekers of wealth, power and progeny, worship the manes, evil spirits and the lords of created beings, possessing as they do a character similar to theirs.
28.) Śrī Kṛṣṇa is the highest objective of the Vedas. (Vedic) sacrifices are intended for Śrī Kṛṣṇa. The Yogic practices (and as a matter of that) all (religious) actions have Śrī Kṛṣṇa as their goal.
29.) All wisdom has its culmination in Śrī Kṛṣṇa; all austere penance has Śrī Kṛṣṇa for its goal; all virtue aims at the realization of Śrī Kṛṣṇa and all destinies culminate in Śrī Kṛṣṇa.
30.) Although the Lord is Himself beyond Prakṛti (Primordial Matter), and its three modes (Sattva, Rajas & Tamas), yet it was He who evolved this universe at the beginning (of creation) through His own Māya (Prakṛti), which consists of the aforesaid three Guṇas and is both real (in its phenomenal aspect) and unreal (ontologically speaking).
31.) Having entered into these three Guṇas, that have been evolved by the aforesaid Māya, He (God) appears as possessed of these Guṇas, though essentially He is Consciousness personified.
32.) Just as fire, though really one, appears as many when abiding in the different logs of wood that manifest it, so does God, the soul of the universe (Puruṣa), (though essentially one) appears as many, when manifested in different beings.
33.) The (Supreme Puruṣa), though beyond Prakṛti, enters into the bodies composed of the gross elements, the subtle mind, and the senses – all created by His own energy (Māya) – and appears to enjoy the three modes of nature (Guṇas) by associating with them in various forms.
34.) It is He, again, who creates the different worlds (Lokās) and descending by way of sport in different species such as the gods, the human beings and the lower forms of life, protects all the beings through His Sattva or goodness.
Thus ends the second discourse, forming part of the story relating to the Naimiśa forest, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
Ugraśravā, also known as Sūta, joyfully acknowledged the holy Brāhmaṇas’ profound question and began his narration by recounting an incident where the sage Vyāsa, deeply saddened by his son Śukadeva’s solitary departure towards a life of renunciation even before his sacred thread ceremony, called out to him, only to have the trees respond, signifying Śukadeva’s oneness with universal consciousness.
Sūta then sought refuge in Śukadeva, the compassionate son of Vyāsa, who narrated the Bhāgavata Purāṇa, the essence of all Vedas and a singular lamp of spiritual truth, to guide those lost in the darkness of ignorance. Before proceeding with the narration of Śrīmad Bhāgavata, which enables one to overcome birth, death, and mental aberrations, obeisance was offered to the divine sages Nārāyaṇa and Nara, the Supreme Person Śrī Kṛṣṇa, and the goddess of learning Saraswatī.
Sūta commended the sages for their world-benefitting inquiry about Śrī Kṛṣṇa, a topic capable of completely purifying the heart, emphasizing that the highest human duty is that which cultivates motiveless and unobstructed devotion to Śrī Kṛṣṇa, leading to the soul’s realization of blissful God. He stated that loving devotion to Bhagavān Vāsudeva quickly ignites dispassion and true knowledge, asserting that duties devoid of love for Śrī Kṛṣṇa’s stories are futile.
True Dharma culminates in liberation, not material wealth, which is merely a means to religious merit, and sensuous enjoyment is not life’s ultimate goal; instead, one should live with what can help one to sustain their life and focus on inquiring about the Supreme Truth, as the human form is meant for this pursuit, not mere sense gratification.
The knowers of Truth proclaim non-dual knowledge as the sole reality, known as Brahma, Paramātma, and Bhagavān, perceived by faithful sages in their hearts through devotion, knowledge, and dispassion acquired by hearing Śrīmad Bhāgavata. Therefore, the perfection of one’s duties according to their social and life stage lies in pleasing Śrī Hari, and with undivided minds, one should constantly hear, sing, meditate upon, and worship the Lord, the protector of devotees.
The learned, wielding the sword of constant meditation, sever the knot of Karma, finding delight in His stories, and pilgrimage to holy places allows association with exalted souls, fostering a desire, faith, and relish for the stories of Bhagavān Vāsudeva, who is a selfless friend of the virtuous, sanctifying listeners and singers, residing in their hearts and eradicating evil propensities.
This eradication, through constant service, leads to abiding devotion to the Lord, freeing the mind from Rajas and Tamas, establishing it in Sattva, and resulting in purity. Thus, detachment through loving devotion naturally leads to the realization of the truth about God, instantly breaking the knot of ignorance, dispelling doubts, and annihilating accumulated Karmas upon seeing God as one’s own Self. Wise persons therefore joyfully practice devotion to Lord Vāsudeva, which purifies their hearts.
The Supreme Being, is beyond the three modes of nature, assumes them for creation, maintenance, and destruction, known as Brahmā, Viṣṇu, and Śiva respectively, with goodness (Sattva) being the source of final beatitude. Just as fire is superior to smoke and wood, Sattva is superior to Rajas and Tamas, enabling God realization, which is why ancient sages worshipped Śrī Viṣṇu, and their followers become eligible for liberation.
Those desiring liberation worship the peaceful forms of the Lord, free from envy, unlike those with Rājasika or Tāmasika dispositions who worship other beings for material gains. Śrī Kṛṣṇa is the Vedas’ ultimate objective, the aim of sacrifices, Yogic practices, and all religious actions, as well as the culmination of all wisdom, penance, virtue, and destinies. Although beyond Prakṛti and its modes, the Lord evolved the universe through His Māyā, entering these modes and appearing to possess them while remaining pure consciousness, just as one fire appears different in various pieces of wood. The Supreme Puruṣa, though beyond Prakṛti, enters bodies created by His energy and appears to enjoy the Guṇas. He creates different worlds and, descending into various species, protects all beings through His Sattva energy.
Short Question & Answers :
1: How did Sūta (Ugraśravā) react to the Brāhmaṇas’ question?
A: Sūta was overjoyed by the holy Brāhmaṇas’ question, welcomed their words, and began his discourse.
2: What happened when sage Vyāsa’s son, Śukadeva, left home?
A: When Śukadeva left home to become a recluse without having undergone the sacred thread ceremony, Vyāsa was distressed and called out to him, and the trees on the roadside responded, signifying Śukadeva’s oneness with eternal consciousness.
3: To whom did Sūta offer his obeisance at the beginning of his narration?
A: Sūta offered his obeisance to sage Śukadeva, the son of Vyāsa, who had compassionately narrated the Bhāgavata Purāṇa to him.
4: Which entities should one pay obeisance to before narrating Śrīmad Bhāgavata?
A: One should pay obeisance to the divine sages Nārāyaṇa and Nara, the Supreme Person Śrī Kṛṣṇa, and the goddess of learning Saraswatī before narrating Śrīmad Bhāgavata.
5: Why did the sages’ question make Sūta happy and pleased?
A: The sages’ question pleased Sūta because it pertained to Śrī Kṛṣṇa, a topic that has the power to completely purify the heart and is conducive to the welfare of the world.
6: What is considered the highest duty of humans?
A: The highest duty of humans is that which leads to motiveless and unobstructed devotion to Śrī Kṛṣṇa, resulting in the soul’s realization of the all-blissful God.
7: What are the immediate consequences of establishing contact with Bhagavān Vāsudeva through loving devotion?
A: Contact with Bhagavān Vāsudeva through loving devotion quickly awakens dispassion and immediate knowledge.
8: According to the text, when is a duty well performed considered labor lost?
A: A duty well performed is considered labor lost if it fails to generate love for the stories of Bhagavān Viṣwaksena (Śrī Kṛṣṇa).
9: What is the ultimate goal of Dharma (virtue) and what is the role of wealth?
A: The ultimate goal of Dharma is absolution or final beatitude, and wealth is a means to earn spiritual merit (using it for the welfare of this creation), not for the sake of sensuous enjoyment.
10: What should be the aim of life in this world, according to the text?
A: The aim of life in this world is inquiry about the Truth (the essential nature of the Supreme Being), not the pursuit of enjoyment (of heavens) through pious acts.
11: What is declared as the only Reality by the knowers of Truth?
A: The knowers of Truth declare non-dual knowledge as the only Reality, which is indivisible, one without a second, and known by names like Brahma, Paramātma, and Bhagavān.
12: How do faithful sages perceive the Truth?
A: Faithful sages perceive that Truth as their own Self in their hearts through devotion coupled with knowledge and dispassion acquired by hearing Śrīmad Bhāgavata.
13: What is the culmination of duties performed according to one’s Varṇa and Asrama?
A: The culmination of duties efficiently performed according to one’s Varṇa (grade in society) and Asrama (stage in life) lies in securing the pleasure of Śrī Hari.
(To better understand what Varṇa means and to avoid any confusion, please read the special note under verse 13 of this chapter).
14: What should one do with an undivided mind?
A: With an undivided mind, one should constantly hear and sing the glories of, meditate upon, and worship the Lord, who protects His devotees.
15: How do the learned overcome the knot of Karma?
A: The learned, armed with the sword of constant meditation on Him, cut asunder the hard knot of Karma.
16: What is the benefit of resorting to holy places of pilgrimage?
A: Resorting to holy places of pilgrimage allows one to associate with exalted souls, leading to the development of desire, faith, and relish for the stories of Bhagavān Vāsudeva.
17: What are the qualities and actions of Śrī Kṛṣṇa described in the text?
A: Śrī Kṛṣṇa is described as a disinterested friend of the virtuous whose praises sanctify listeners and singers. He resides in the hearts of those who hear His stories and eradicates their evil propensities.
18: What happens when evil propensities are eradicated?
A: When evil propensities are eradicated through constant service (daily study of Śrīmad Bhāgavata), abiding devotion to the Lord of excellent fame wells up.
19: How does the mind attain purity?
A: The mind, freed from passions like lust and greed rooted in Rajas and Tamas and established in Sattva, attains purity.
20: What is realized when one is rid of worldly attachment through loving devotion?
A: When one is rid of all worldly attachment through loving devotion to the Lord and the mind is filled with delight, one realizes the truth relating to God as a matter of course.
21: What happens the moment a person sees God dwelling as their very Self within?
A: The moment a person sees God dwelling as their very Self within, the knot of ignorance in their hearts is broken, all their doubts are dispersed, and all their accumulated Karmas are annihilated.
22: What practice do wise persons always engage in with great delight?
A: Wise persons always practice their devotion to Lord Vāsudeva with great delight, as it purifies their hearts.
23: How is the Supreme Being involved in creation, maintenance, and destruction?
A: The Supreme Being, although beyond the three modes of material nature, accepts their association for creation (as Brahmā), maintenance (as Viṣṇu), and destruction (as Śiva), with goodness (Sattva) being most conducive for liberation.
24: How are the three modes of nature (Sattva, Rajas, Tamas) compared?
A: Rajas (activity) is superior to Tamas (inertia), and Sattva (knowledge) is superior to Rajas, enabling the realization of God.
25: Whom did ancient sages worship and what was the result for their followers?
A: Ancient sages worshipped the Venerable Śrī Viṣṇu, and those who follow them become fit for final beatitude.
26: Whom do those desiring liberation worship?
A: Those who desire liberation give up the worship of terrifying demigods and instead worship the peaceful forms of the Lord, such as the expansions of Nārāyaṇa, and they are free from envy.
27: Whom do those with Rājasika or Tāmasika dispositions worship?
A: Those with Rājasika or Tāmasika dispositions who seek wealth, power, and progeny worship the manes, evil spirits, and lords of created beings, who share similar characteristics.
28: What is Śrī Kṛṣṇa in relation to the Vedas, sacrifices, Yogic practices, and religious actions?
A: Śrī Kṛṣṇa is the highest objective of the Vedas, the intended recipient of Vedic sacrifices, and the goal of Yogic practices and all religious actions.
29: What is Śrī Kṛṣṇa the culmination of?
A: Śrī Kṛṣṇa is the culmination of all wisdom, austere penance, virtue, and destinies.
30: How did the Lord evolve the universe?
A: Although beyond Prakṛti and its three modes, the Lord evolved the universe at the beginning through His own Māyā, which consists of these Guṇas and is both phenomenally real and ontologically unreal.
31: How does God appear to be associated with the three Guṇas?
A: Having entered the three Guṇas evolved by His Māyā, God appears as possessed of these Guṇas, though essentially He is pure Consciousness.
32: How is the oneness and multiplicity of God explained?
A: Just as one fire appears many in different pieces of wood, so too does God, the soul of the universe, appear as many when manifested in different beings.
33: How does the Supreme Puruṣa interact with the material world?
A: The Supreme Puruṣa, though beyond Prakṛti, enters bodies composed of gross elements, the subtle mind, and senses created by His energy, and appears to enjoy the three modes of nature by associating with them in various forms.
34: What is the Lord’s role in creating and protecting the different worlds?
A: The Lord creates the different worlds and, descending in various species like gods, humans, and lower forms of life, protects all beings through His Sattva or goodness.
