Chapter 3 – Devotion to Śrī Hari – The only path of Liberation
Śrī Śuka said:
1.) In this way, I have thus told you all you asked me, what should beings who are thoughtful (and wise) among humans should do when their end has arrived (about to die).
2.) A seeker of pre-eminence in sacred knowledge should worship the sage Bṛhaspati (the Guru of the Gods). Even so he who seeks to acquire keenness and skill of his sense-organs should worship indra (the king of heaven); while a seeker of progeny should propitiate the Prajāpatis (gods presiding over creation, like Dakṣa).
3.) The seeker of prosperity should worship the divine Māyā (the Goddess presiding over Mūlaprakṛti {Primordial Matter}, which is Mahadevi, also known as Bhuvaneshvari), and the seeker of indefatigable energy should adore the god of fire. Similarly, a seeker of wealth should worship the class of gods known as the Vasus; while the powerful person who aspires for more power should worship another class of gods called the Rudras (part manifestations of Lord Śiva).
4.) A seeker of food and foodstuffs should worship Aditi (the mother of the gods); while he who seeks an abode in heaven (svarga loka) should adore the sons of Aditi (the twelve Ādityas). A seeker of sovereignty should worship the Viśwedevas (a particular class of gods born of Viśwā); while a ruler who desires to secure the allegiance of his subjects should worship the Sādhyas (another class of gods).
5.) A seeker of long life should worship the twin gods, the Aśvin (the physicians of the gods both the Aśvinikumāras) and he who desires stoutness should worship the goddess Earth. Similarly he who seeks stability of position or worldly prestige should adore the two mothers of the world (Earth and the Sky together) the goddess Earth and Dyauḥ (the goddess presiding over the heavens, who are considered as the parents of this world).
6.) One who desires to have beautiful form, should worship the Gandharvas. One desiring to have beautiful wife should worship the heavenly damsel Ūrvaśī. One who desires overlordship on all people, should worship god Brahmā.
7.) A seeker of renown should worship Śrī Viṣṇu (the lord of sacrifices or the deity presiding over sacrifices), while a seeker of treasures should adore Varuṇa (the god presiding over the waters). Even so he who seeks to acquire learning should worship Lord Śiva; while a seeker of marital bliss (happy married life) should adore Goddess Umā (Pārvatī), so devoted to Her lord.
8.) He who aspires to lead a pious life should worship Śrī Viṣṇu of excellent renown; while he who desires to propagate (continuity of) his race should adore the Pitṛs (the manes / departed ancestors who reside in Pitṛloka). He who seeks protection from danger should worship the Yakṣaṣ (a class of demigods), while a seeker of bodily vigour (strength) should adore the class of gods known as the Maruts (the windgods).
9.) He who seeks to acquire a kingdom should worship the gods that rule over the world for a whole Manvantara (the age or period of a Manu); while he who seeks to employ spells for some malicious purpose should adore Nirṛti (the goddess of death or the demon presiding over the south-west who is a rākṣasā). Even so the seeker of sense-gratification should worship Soma (the moon-god); while he who longs for the cessation of all desires should adore the Lord (Śrī Viṣṇu) who transcends Prakṛti or Matter.
10.) He who wishes to have no desire at all, or aspiring after all kinds of enjoyments (all those mentioned in the above verses and others too) or longing to have Liberation due to the exaltedness of his intelligence, should intensely propitiate, by the path of devotion, the Perfect Person (Śrī Viṣṇu) who is beyond limitations.
11.) The attainment of the highest good is this much, in the case of the worshippers (of Indra and other gods) in this world, but it is in the association of the devotees of the Supreme Person (Śrī Viṣṇu) that unwavering devotion unto the Lord is generated (that leads to Final Beatitude).
12.) Is there anybody who, having got the blissful satisfaction (of listening to the stories of Śrī Hari which is unavailable elsewhere in other lokas), would not love those episodes, from which arises the knowledge, which completely subsides all whirling waves of passions (like love, hatred, etc.), and creates tranquillity of mind and non-attachment to the objects of senses, leading ultimately to the path of devotion which is regarded as the state of liberation itself here and hereafter.
Śaunaka said:
13.) After carefully listening to what has been explained to him thus, what other query was again made by the king, the prominent among the Bharata race, to the son of Vyāsa (Śuka) who was a seer of parabrahman and well versed in the Vedic lore?
14.) Sūta, learned as you are, kindly reveal all that to us, who are keen to hear the same. For in an assembly of holy people (devotees of Śrī Kṛṣṇa) there must be talks that ultimately lead to discourses on Śrī Hari.
15.) Verily, that great warrior king of the Pāṇḍava family, was a great devotee of Śrī Kṛṣṇa, as he used to worship Śrī Kṛṣṇa as a play, while playing with his toys in the childhood (Or he used to imitate the sports of Śrī Kṛṣṇa as a child, in his own childhood).
16.) The holy Śuka (the son of Vyāsa) is also exclusively devoted to Lord Vāsudeva (Śrī Kṛṣṇa); and it is but natural that where holy persons meet there must be talks about the virtues (and glories) of Śrī Hari, whose praises are sung by exalted souls who are well-versed in the Vedas.
17.) This rising and the setting sun verily takes away the life of all humans (due to passage of time), except that period used in discussion about Śrī Kṛṣṇa (the lord whose reputation lifts the devotee from darkness, or tamas, and even beyond time).
18.) Do not the trees live? Do not the bellows also breathe (a device used for blowing air into fire)? And do not the other domestic animals (other than the humans) take their food and copulate?
19.) The person, to whose ears the name of Śrī Kṛṣṇa has not reached (or never heard about his glories), has been described as similar to (despicable animals like) dogs, swine, camels and donkeys.
20.) The ears of a person who does not hear (the stories of) the glories of the Lord (whose doings are marvellous) are mere holes (that serve no useful purpose); and his tongue is as bad as that of a frog if it does not recount the stories of Śrī Kṛṣṇa (who is extolled in numerous ways).
21.) The head (though the best part of the body), even if adorned with multiple ornaments or a crown, is only a great burden, if it does not bow to Mukunda (Śrī Kṛṣṇa). Even so the hands, which are adorned with bright gold bangles, are like the hands of a dead body, if they do not worship Śrī Hari.
22.) And those human eyes that do not gaze on the images of Śrī Viṣṇu are as useless as the eyes on the tail of a peacock. Similarly, the human feet which do not visit places sacred to Śrī Hari are as good as the roots of trees.
23.) A person who, even while living, never seeks a connection with the lotus feet of the Lord is like a living corpse. And one who has not smelt the fragrance of the Tulasī leaves, which is dear to Śrī Viṣṇu (or placed at His feet), is as good as a breathing corpse.
24.) The heart, which at the time of taking different names of Śrī Hari, is not moved, and the change in it is not indicated by tears in the eyes, and bristling of the hair on the body through excessive joy, is verily the hardest granite.
25.) Dear Sūta, what you say is most agreeable to the mind. Now tell us what Śrī Śuka (the son of Vyāsa), the foremost of devotees and perfect in the knowledge of Brahma, told king Parīkṣit in reply to his excellent question.
Thus ends the third discourse entitled “Devotion to Śrī Hari – The only path of Liberation”, in Book Two 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 :
In this chapter, Śuka continues his profound instruction to King Parīkṣit, who is preparing for his imminent death. Śuka begins by affirming that he has already described what a wise person should do at the time of death. Now, he elaborates on the choices available to human beings based on their aspirations. People motivated by specific material desires can worship corresponding deities who preside over those domains. For instance, one who seeks knowledge should worship Bṛhaspati, the guru of the gods; one desiring sensory sharpness should worship Indra, the king of heaven; and one wanting progeny should turn to the Prajāpatis (such as Dakṣa Prajāpati) , the lords of creation.
Those who desire prosperity are advised to worship Māyā, the goddess presiding over primordial nature (Mūlaprakṛti). Fire-god Agni grants tireless energy, the Vasus bestow wealth, and the Rudras give power. For basic needs like food, Aditi is to be worshipped; for heavenly pleasures, the Ādityas; for dominion, the Viśvedevās; and for loyalty from subjects, the Sādhyas. The Aśvinī-kumāras grant long life, and Mother Earth blesses the seeker with physical strength and stability. Others, seeking beauty, reputation, rulership, or sensual pleasure, are also directed toward appropriate deities. For those desiring beauty of form, Gandharvas are recommended as the appropriate deities to worship. One who longs for a beautiful spouse, particularly a wife of extraordinary allure, should offer worship to Ūrvaśī. Those who yearn for sovereignty and overlordship, desiring to rule over others with authority and power, are advised to worship Lord Brahmā, the creator of the universe and the foremost among administrative deities. Those who seek lasting reputation and fame in this world should turn their devotion towards Śrī Viṣṇu, especially as the lord of sacrifices. For seekers of sensual pleasure and gratification of the senses, the appropriate deity to propitiate is Soma, the moon-god.
Yet, Śuka makes a critical distinction: all such worship, though sanctioned, leads only to temporary gains and keeps the Soul entangled in material existence. The result of these rituals is confined within the cycle of karma. Therefore, he elevates the listener’s understanding by introducing a superior path — the path of unmotivated devotion (niṣkāma bhakti) to the Supreme Person, Śrī Viṣṇu.
Śuka boldly declares that whether one desires nothing, everything, or even liberation, the best course is to worship Śrī Viṣṇu, the Supreme Person, who is beyond the modes of material nature. This devotion purifies the heart, dissolves worldly desires, and leads to liberation from birth and death. Unlike the worship of celestial gods (with a desire), which yields perishable results, bhakti to Bhagavān brings eternal freedom and divine love. It is in the association of His devotees that such unwavering devotion arises. Being with purified sādhakās and hearing the glories and pastimes of Śrī Kṛṣṇa — naturally awakens dispassion, serenity, and devotion.
As Śuka concludes his instructions, the scene shifts back to the sages at Naimiṣāraṇya. Śaunaka Ṛṣi, full of reverence and eagerness, asks Sūta to narrate further: What did King Parīkṣit, the noble soul of the Pāṇḍava lineage, inquire next? What wisdom did Śuka, the knower of Brahman and pure devotee of Kṛṣṇa, reveal afterward?
Śaunaka extols the setting of spiritual discussion. In an assembly of devotees, there must naturally arise discussion on Śrī Hari, for such talks are alone meaningful in a world otherwise dominated by fleeting activities. He praises King Parīkṣit, who even as a child imitated the pastimes of Śrī Kṛṣṇa in play. He praises Śuka, the son of Vyāsa, whose heart is absorbed in Vāsudeva. When such noble souls come together, the only worthy topic is the glories of the Supreme Lord.
A powerful reflection follows: each day, the rising and setting sun takes away a portion of everyone’s life — except for those who use their time in glorifying Śrī Kṛṣṇa. What is human life worth, Śaunaka wonders, if not dedicated to the service of God? The trees breathe, animals eat and copulate, and lifeless things like bellows move air — such life is no different from the non-human or the dead, if disconnected from divine purpose.
A sharp critique is made of those who never hear Śrī Kṛṣṇa’s name: their ears are like holes of snakes, their tongues like croaking frogs, their hands and heads like lifeless ornaments if not used in service of Śrī Hari, their eyes and feet useless if not used to behold or walk to the Lord’s sacred places. The heart that remains unmoved when chanting the Lord’s names — untouched by tears of love or divine ecstasy — is described as harder than stone.
The chapter closes with Śaunaka urging Sūta once again: “What did Śukadeva say next? Please tell us everything, for your words, filled with Hari-kathā, are nectar to our hearts.”
This chapter, thus, beautifully transitions from materially motivated spiritual practices to the highest path of pure devotion. It teaches that while all forms of worship have their place, the goal of human life is to love and serve the Supreme person Śrī Kṛṣṇa, whose association alone brings eternal joy, peace, and liberation.
Short Questions & Answers :
Q1: What does Śuka begin by affirming to King Parīkṣit in this chapter?
A: Śuka affirms that he has already described what a wise person should do at the time of death, and now he elaborates on the different choices available to people based on their aspirations.
Q2: Which deity should one worship if they desire knowledge?
A: One who desires knowledge should worship Bṛhaspati, the guru of the gods.
Q3: Who is the deity for those seeking sensory sharpness?
A: Those desiring sensory sharpness should worship Indra, the king of heaven.
Q4: Which deities should a person worship to obtain progeny?
A: People wanting progeny should worship the Prajāpatis, such as Dakṣa Prajāpati, the lords of creation.
Q5: Who presides over prosperity and should be worshipped by those desiring it?
A: The goddess Māyā, who presides over primordial nature (Mūlaprakṛti), should be worshipped for prosperity.
Q6: What are some other deities connected to specific material desires?
A:
- Agni (fire-god) grants tireless energy.
- The Vasus bestow wealth.
- The Rudras give power.
- Aditi should be worshipped for basic needs like food.
- The Ādityas grant heavenly pleasures.
- The Viśvedevās confer dominion.
- The Sādhyas grant loyalty from subjects.
- The Aśvinī-kumāras grant long life.
- Mother Earth blesses us with physical strength and stability.
Q7: Which deities are recommended for those seeking beauty and reputation?
A:
- For beauty of form, worship the Gandharvas.
- For a beautiful spouse, especially a wife of extraordinary allure, worship Ūrvaśī.
- For lasting reputation and fame, worship Śrī Viṣṇu, especially as the lord of sacrifices.
Q8: Who should those desiring rulership and overlordship worship?
A: Those desiring sovereignty and overlordship should worship Lord Brahmā, the creator and foremost administrative deity.
Q9: Which deity is worshipped by those seeking sensual pleasure?
A: Those desiring sensual pleasure and gratification should worship Soma, the moon-god.
Q10: What critical distinction does Śuka make about worshipping these various deities?
A: Śuka explains that worshipping these deities leads only to temporary gains within the cycle of karma and material existence, and thus does not lead to ultimate liberation.
Q11: What superior path does Śuka introduce?
A: Śuka introduces the path of unmotivated devotion (niṣkāma bhakti) to the Supreme Person, Śrī Viṣṇu, as the highest and best course for all, regardless of desire or liberation goals.
Q12: Why is devotion to Śrī Viṣṇu considered superior?
A: Devotion to Śrī Viṣṇu purifies the heart, dissolves worldly desires, leads to liberation from birth and death, and brings eternal freedom and divine love, unlike temporary results from worship of other gods.
Q13: How does association with devotees of Śrī Viṣṇu help a practitioner?
A: Being in the association of purified devotees and hearing the glories and pastimes of Śrī Kṛṣṇa awakens dispassion, serenity, and unwavering devotion naturally.
Q14: What does Śaunaka say about the value of spiritual discussions?
A: Śaunaka says that spiritual discussions on Śrī Hari are meaningful in a world otherwise dominated by fleeting activities, and such talks are nectar to the heart.
Q15: What reflection does Śaunaka make on human life and its purpose?
A: Śaunaka reflects that human life loses value if not dedicated to the service of God, comparing it unfavorably to the lives of trees, animals, or lifeless things.
Q16: How does Śaunaka describe those who never hear or serve Śrī Kṛṣṇa?
A: He describes their ears as holes of snakes, tongues as croaking frogs, hands and heads as lifeless ornaments, eyes and feet as useless if not used to serve Śrī Hari, and their hearts as harder than stone if unmoved by chanting.
Q17: How does the chapter end?
A: The chapter closes with Śaunaka urging Sūta to continue narrating Śuka’s teachings, emphasizing the supreme importance of pure devotion to Śrī Kṛṣṇa as the ultimate goal of human life.
