Chapter 7 – Some Līlāvatāras of Śrī Hari and their work
Brahmā said:
1.) When the infinite Lord assumed the form of the divine Boar, representing all kinds of sacrifices, and determined to lift the earth from the bottom of the ocean, Hiranyākṣa, the very first progeny of Diti, came upon Him for an encounter inside that great ocean and the Lord tore him to death with His tusks, just as the wielder of the thunderbolt (Indra) effortlessly cleaves a mountain.
2.) Next, He was born as the son of Ruci (who belonged to the class known as the Prajāpatis or lords of created beings) and his wife Ākūti (a daughter of the very first Manu, Swāyambhuva Manu) under the name of Suyajña (who held the position of Indra in the first, i.e., Swāyambhuva Manvantara), and begot through His Consort, Dakṣiṇā, a group of gods who bore the title of Suyama. When, as Indra, He relieved the great affliction of all the three worlds, He was renamed by Swāyambhuva (His maternal grandfather) as Hari, the Reliever of distress
3.) O Nārada, in the sacred home of Kardama Muni (another Prajāpati) and Devahūti, He manifested as Kapila (with nine other sibling sisters along with him), and with His divine wisdom, illuminated to His mother (Devahūti) the path of self-realization (knowledge of the Ātman as per Sāṃkhya Philosophy), a profound teaching that allowed her to purify her mind of the stains of ego and the mire of material attachments (due to guṇas), thereby transcending the cycle of entanglement and attaining the supreme state of liberated consciousness.
4.) When sage Atri ardently yearned for a divine progeny, the Lord, in His benevolent satisfaction, revealed, “I have offered myself (as a son) to you”, thus manifesting as Datta (Dattātreya / one who is given); by the sacred dust of His lotus feet, countless souls, including the Yadus and Sahasrabāhu (who was born in the clan of Kṣatriyas bearing the title of ‘Haihaya’), purified their very being and attained profound Yogic perfections, embodying both spiritual and material blessings (leading to prosperity here and hereafter).
5.) In the beginning (of the creation) when I performed penance with a desire to create various worlds and beings, He incarnated as the four sages whose names begin with (Sanatkumāra, Sanaka, Sanandana, Sanātana) by my offering of my penance. He accurately explained the real nature of ātman or Brahma which was lost in the deluge of the previous Kalpa. Sages instantaneously realized the soul (Ātman) as soon as it (his explanation of the nature of the Soul) was heard by them.
6.) From Mūrti, the daughter of Dakṣa and consort of Dharma, manifested Himself as the twin sages known as Nārāyaṇa and Nara, a divine embodiment of supreme self-control and austerity; even the celestial damsels (Apsarās), the very army of Kāmadeva (Cupid), found themselves utterly incapable of disturbing His unwavering spiritual resolve, standing awestruck before the steadfastness of the Lord’s sacred vows.
7.) A wise person can burn away desire through discipline, but anger is much harder to destroy. When anger enters the mind, it causes fear and impurity in them. Thus, Kāma (desire), which typically pervades all beings, trembles with fear upon even approaching His divine inner purity (of Nārāyaṇa and Nara); how then could such a fleeting urge ever truly abide within His mind?
8.) Though but a child, pierced by the harsh words of his stepmother (suruci) in the presence of (his father) King Uttānapāda, Dhruva steadfastly journeyed into the forests to undertake severe austerities; the Lord, pleased by his unwavering devotion, granted him an eternal abode (dhruva sthāna, in the shape of a polar star), a state of eternal glory that is revered and praised by divine sages throughout all realms, both above and below.
9.) When King Vena (a descendant of Dhruva) having strayed from the path of righteousness, all his power and fortune was burnt by the thunderbolt of the Brāhmaṇas curse, and he was about to descend into hell. When, therefore, the Brāhmaṇas prayed to the Lord, He appeared in the form of Pṛthu (through the churning of Vena’s dead body) and rescued Vena, thus earning the epithet of Putra (a son who saved his father from Hell). It was He again who used the earth as a cow and milked all its rich produce (in the shape of foodgrains etc.) for the benefit of the world.
10.) From Nābhi and Sudevī was born Ṛṣabha, who, with profound equanimity, perfectly enacted the conduct of a fully detached Yogi, perceiving all beings as equal; His path of supreme renunciation is revered by the sages as the ultimate state of the enlightened person (the state of a paramahaṃsa)—one who is ever self-composed, whose senses are perfectly tranquil, and who is fully liberated from all worldly attachments.
11.) In my sacred sacrifice, Bhagavān Himself manifested as Hayagrīva, the horse-headed form, directly embodying the sacrificial principle of Yajña Puruṣa (presiding deity of all sacrifices), radiating a golden complexion; He was the very essence of the Vedas and all rituals, the Soul of every deity, and from His breath, the most eloquent and profound Vedic utterances spontaneously manifested.
12.) During the universal dissolution (at the end of the sixth or Cākṣuṣa Manvantara, that preceding the present one) the would-be Manu of next Manvantara (king Satyavrata), beheld the Lord in the form of the divine Fish (Matsya), who, being the support of the earth (that appeared in the form of a boat), supported all classes of living beings. Picking up the Vedas, that had dropped from my (Brahmā’s) mouth into the most dreadful ocean (that had washed away and submerged the entire creation), He continued to sport therein (till the next creation).
13.) The first divinity in the form of Tortoise supported on his back, the mount Mandara which was the churning-rod, when the Gods and Demons (daityas) churned Kṣīrasāgara (the sea of milk). The movements of the mountain while churning were like scratching to him, in consequence of which he enjoyed a pleasant nap.
14.) To utterly subdue the mighty chief of the demons (Hiraṇyakaśipu), the Lord assumed the fearsome form of Nṛsiṃha (half human half lion), His terrifying face marked by furiously knitted brows, formidable fangs, and razor-sharp claws; when the demon charged at Him with a mace, He swiftly seized him, placed him upon His lap, and, with His divine nails, tore apart the struggling foe.
15.) Within the depths of the lake, the leader of the elephants (Gajendra), seized by the overwhelming might of a crocodile, cried out in profound distress, his lotus-holding trunk raised in supplication and appealed to him thus, “O Primeval Being, O Lord of all worlds, whose glory is a sacred pilgrimage, whose name is auspicious to merely hear!”
16.) Hearing the distressed plea of the elephant, the immeasurable Lord Hari, wielding His divine discus (Sudarśana), swiftly mounted Garuḍa, the king of birds; He then severed the crocodile’s mouth with His discus and, with utmost compassion, took the elephant’s trunk in His hand graciously, thereby rescuing him from the clutches of death.
17.) Though born as the youngest among the sons of Aditi, He (Vāmana) surpassed all in divine qualities, and as the Lord of sacrifices, He traversed all these worlds; in the guise of a dwarf, He accepted three steps of land as alms, demonstrating that one who walks on the path of righteousness, free from personal desire, cannot be swayed or hindered by the powerful.
18.) Dear Nārada, to acquire sovereignty over the gods (the position of Indra)—this was not the object sought for by Bali, who placed on the crown of his head (as a token of reverence) the water in which the foot of the Lord (who had taken strides to measure the three worlds) had been washed, nay, who was not the least inclined to do anything other than that which he had solemnly undertaken (even though warned and cursed by his own preceptor, Śukrācārya) but offered to Śrī Hari his own body (to be measured as the third step) by placing his head at the Lord’s feet.
19.) And to you, Nārada, Bhagavān, being pleased due to your intense and pure devotion, lovingly imparted the profound science of Yoga (Bhakti) and the sacred Bhāgavata, which serves as a guiding lamp illuminating the true nature of the Self, enabling those who wholeheartedly surrender to Vāsudeva to effortlessly comprehend this ultimate reality.
20.) In the various Manvantaras the Lord (appearing as the Manu) preserves the race of the Manus and wields His authority over all the ten directions— an authority which is unobstructed like the discus of Lord Viṣṇu (Sudarśana)—spreading by His exploits His charming glory up to the highest heaven, Satyaloka, which lies even beyond Maharloka, Janaloka and Tapoloka, and inflicting punishment (in the capacity of Manu) on the wicked kings (from time to time).
21.) And the venerable Lord incarnated as Dhanvantari who is glory itself. By means of uttering his name (i.e. by the incantation of his nāma-mantra—Oṃ Śrī Dhanvantaraye namaḥ —he immediately cures diseases of persons afflicted with many ailments. He, who blesses (his devotees) with immortality, recovered his share in sacrifices which was denied to him (by Daityas). Having come down in this world, he taught it the science of medicine (Āyurveda—the Science of life).
22.) When the Kṣatriya race turns out to be the enemy (rather than the protector) of the Brāhmaṇas and abandons the path of virtue, as if courting the tortures of hell, nay, when it becomes a veritable thorn in the side of the world and is exalted by Providence only for its destruction, the Supreme Spirit appears as Paraśurāma of tremendous prowess and exterminates it thrice seven times (twenty one times) with His sharp-edged axe.
23.) Ever disposed to shower His grace on us (Brahmā and the other gods), will the Lord of Māyā take His descent in the line of Ikṣvāku (as Śrī Rāma) along with His part manifestations (Bharata, Lakṣmaṇa and Śatrughna) and in obedience to the command of His father (king Daśaratha) go in exile to the forest, accompanied by His Spouse (Sītā) and younger brother (Lakṣmaṇa). There the ten-headed monster (Rāvaṇa) will make Him his enemy and will come to grief (Rāvaṇa will be destroyed).
24.) When Śrī Rāma (reaches the seashore), intent like Hara (Lord Śiva) upon burning His enemy’s city, the whole host of alligators, serpents and crocodiles in the ocean will feel terribly oppressed by the very look of the Lord, whose eyes will turn crimson with wrath stirred by separation from His beloved Consort (Sītā); and Ocean with his limbs all trembling due to fear will immediately allow Him a passage.
25.) (During Rāvaṇa’s encounter with Indra in the course of his conquest of the four quarters) the tusks of the elephant (Airāvata) bearing Indra on its back were smashed as they struck against Rāvaṇa’s chest, painting the quarters white with (the clouds of) their dust. This made Rāvaṇa, the conqueror of all the quarters, laugh (in exultation). When, however, he carries off the Lord’s Spouse (Sītā) and stalks (with pride) between the two contending armies (on the battle-field of Laṅka), the Lord will immediately put an end to his laughter (pride) as well as his life with the mere twang of His bow.
26.) In order to remove the distress of the earth which, was pounded by the armies of Daityas (demons), he, of white and black hair, will be born (as Balarāma and Kṛṣṇa) by his own aṃśa (part or portion). He whose ways are incomprehensible to humans, will perform deeds which will establish his greatness, i.e. supreme nature.
27.) That as a child he sucked away the life of Pūtanā (Ulūkikā), and as a child of three months he upturned (and pounded to pieces) the cart (Śakaṭāsura) by his kick, and that while crawling on his knees between two Arjuna trees which were scraping the skies, he uprooted them—this would not have been possible on any other presumption (except that the child was the Almighty).
28.) In Gokula, He will bring back to life the cattle of the Vraja and their cowherds who have drunk water mixed with poison, by showering gracious looks at them. He will sport in the river Yamunā for its purification and will drive out the serpent (Kāliya) whose tongue always rolls about on account of the power of fierce poison.
29.) The same night, when the (dry) forest of rushes (surrounding them on all sides) begins to be consumed by wildfire and the entire Vraja is dead asleep (on the bank of the Yamunā), that Lord of incomprehensible power with Balarāma will ask them to close their eyes, and save them from certain death. This exploit of the Lord will be indeed supernatural.
30.) Whatever length of rope or material of binding him will be taken by his mother, it will not be sufficient to bind Him. Yaśodā, the cowherḍess, would be astounded to see fourteen worlds in his yawning mouth and (thus) awakened to or made aware of his greatness.
31.) Again, He will rid His father Nanda of fear (of the python) and deliver Him from Varuna’s noose, and will further rescue the cowherd boys that will be shut up in caves by the demon Vyomāsura (Maya’s son). Nay, He will take to His own (eternal and blissful) Abode, Vaikuṇṭha, the people of Gokula, even though they remain working all day long and, due to overexertion, sleep as a log at night.
32.) When, on the yearly sacrificial offering (to Indra) being stopped by the cowherds (Nanda and others), the god of rain will pour down torrential showers all over the territory of Vraja for the destruction of that land, the Lord in His anxiety to protect (them as well as) their cattle, will at the tender age of seven, graciously and sportfully hold up on His untiring hand Mount Govardhana even as a tall mushroom for seven days consecutively.
33.) While playing in the forest at night which was bright on account of the rays of the moon, and while he is about to start the Rāsa dance, he will cut off the head of Śaṅkhacūḍa, the servant of Kubera who wanted to carry away the young damsel of Vraja in whom passion of divine bhakti for Śrī Kṛṣṇa was aroused by songs with long drawn out musical notes, expressing sweet words.
34-35.) And other evil persons such as Pralamba, Khara Dhenuka, Dardura, Keśi, Ariṣṭa, the mallas (athletes) like Cāṇūra, the elephant Kuvalayāpīḍa, Kaṃsa, Kālayavana, Narakāsura and Pauṇḍraka (a pretender of Vāsudeva) and others of whom Śālva, Kapi, Balvala, Dantavaktra and the Daityas in the form of seven bulls (of Nagnajit), Śambarāsura, Vidūratha, Rukmi and those kings who boastfully take up bows on the battlefield such as Kāmboja, Matsya, Kuru, Kaikaya, Sṛñjaya and others, would be killed by Hari in the form and names of Balarāma, Arjuna and Bhīma, and will go to his holy abode (Vaikuṇṭha), which is beyond the sight of men.
36.) Considering that the Veda produced by him cannot be studied completely (from the beginning to the end) by men who, in course of time, will become of limited intellectual capacity, and of short span of life, he will take birth from Satyavatī (as Vedavyāsa), and will divide the tree in the form of Veda into different branches.
37.) Seeing that asuras (enemies of gods) who follow the path of Veda (with a desire for power), will harass the world, travelling in cities moving with invisible velocity constructed by Māyā, he will assume the disguise of heretics, deluding the mind and attracting the hearts of asuras, he will extensively explain to them heretic doctrines.
38.) At the close of Kali Yuga, when glories of Śrī Hari are no longer heard even in the homes of the virtuous, when the twice-born (learnt people) become impious heretics, and rulers behave like demons, and when the sacred utterances ‘Svāhā,’ Svadhā,’ and ‘Vaṣaṭ’ are no longer pronounced (when Vedic rituals will not be performed), then Bhagavān Himself will manifest as the ultimate chastiser, bringing an end to the era.
39.) In the act of creation, I, along with the sages and the nine Prajāpatis, are manifestations of His divine penance; in the act of sustenance, Dharma, Yajña, Manu, the gods, and the rulers of the earth are His manifestations; and at the time of dissolution, Adharma (unrighteousness), Hara (Śiva), Manyu (anger), Asuras, and others—all these are but the diverse expressions of His boundless Māyā, endowed with immense power.
40.) What person, gifted with insight, in this world could catalogue the powers of Śrī Viṣṇu, even though he might have counted all the particles of dust on the earth? As the Lord proceeded to measure the three worlds with His strides, He raised His legs with such irresistible force that the whole universe from the outermost sheath of Prakṛti (primordial matter) to the highest heaven (Satyaloka) began to shake violently, when He supported it by His own might.
41.) Neither I, nor these sages (like Marīci etc.) and your elder brothers (like Sanatkumāra etc.) know the extent of the power and the greatness of the Māyā of the Supreme Person. How can other people do? The first god Śeṣa, of one thousand mouths (and two thousand tongues) has not yet reached the ends of his excellent qualities of which he has been singing (from times immemorial).
42.) Only those can go beyond and understand the real nature of God’s Māyā—power which is very difficult to cross, if the infinite Lord is gracious unto them, and those devotees, with all their heart and soul, sincerely resort to his feet. Such persons are free from the idea or notion of “I and mine” (even in respect of their bodies), which are the eatables or food of dogs and jackals.
43.) Oh child, (through his grace) I know (the nature etc. of) the Yoga-Māyā of the Supreme Lord. So do you (Sanaka, Sanandana etc.), God Śiva and Prahlāda, the chief of the Daityas, Svāyambhuva Manu and his wife Śatarūpā and their children, viz., Priyavrata, Uttānapāda and three daughters, Prācīnabarhis, Ṛbhu, and Dhruva.
44.) Ikṣvāku, Aila, Mucukunda, Videha (king Janaka), Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Yayāti and others; Mānḍhātṛ, Alarka, Śatadhanvan, Anu, Rantideva, Devavrata (Bhīṣma), Bali, Amūrtaraya, and Dilīpa;
45.) Saubhari, Uttaṅka, Śibi, Devala, Pippalāda, great men Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa; and many others viz. Vibhīṣaṇa, Hanūmān, Śuka, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva and others;
46.) Verily they comprehend and cross over the Māyā of God. And the fallen one’s, Hūṇas, Śabaras and even sinful souls (jīvas) like non-human beings, if they have got the training with regard to the virtuous character of the devotees of Hari of wonderful strides (in covering each world in a step as Trivikrama), can understand and go beyond the Māyā. What to say about those (others who are eligible due to the study of the Vedas) who can concentrate their minds on the form of the Lord (described) in the Vedas?
47-48.) That indeed is the essential form (nature) of the glorious Supreme Man which the learned ones call Brahma, which is eternally blissful and untouched by sorrow. It is eternal, serene, free from fear, of the nature of pure knowledge, untouched by impurities, sama (i.e. one without a second), beyond the pale of sat and asat (i.e. not related to the objects of senses and non-senses), which is the real principle of the Supreme Soul, beyond the reach of the words, i.e. the Vedas, wherein causative circumstances produce no fruit, and in whose presence Māyā comes back (vanishes as if) blushed. Recluses, having concentrated their minds on him, give up their tools (means) of destroying their idea of difference, just as Indra, the god of rains, would ignore a spade for digging a well (i.e. Indra himself being a god of rains, has no need of a spade for digging a well. Similarly those who visualise the Brahma in meditation, automatically rise above the notion of difference, and have no need to resort to other means to wipe out that notion).
49.) He is the all-pervading lord who is a dispenser of all blessings on men. It is from him that the results of good actions which are done with the natural qualifications or duties (like śama, dama) of Brāhmaṇas and others accrue. (Or, from him comes forth the whole world—the effect produced by transformations which are the natural and specific characteristics of mahat and other principles, i.e. he is the dispenser of heaven etc). When the constituents of the body are disintegrated, the body is shattered, but not the internal element the ether. Similarly individual soul in the body is also not destroyed, for he has no birth nor death.
50.) In this way, oh child, the glorious lord, the creator has been described to you in brief. Whatever is Sat or Asat (i.e. cause and effect or the manifest and the unmanifest) is not something different from Hari (everything proceeds from Hari)
51.) This Bhāgavata which is narrated to me by the lord is only an epitome of the powers and glorious deeds of the lord. You extol them in details (to others).
52.) After determining in your mind to make men devoted to the glorious Lord Hari who is the antaryāmin, (soul residing in all) and the support of all, describe Hari and his glories (with special emphasis on Śrī Hari’s sports).
53.) The mind (Soul) of the person who describes the Māyā of the Almighty or who gives his approbation to this or who always devoutly listens to this, is not bewildered by the Māyā.
Thus ends the seventh discourse entitled “Some Līlāvatāras of Śrī Hari and their work”, 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 :
This chapter, a profound discourse from Brahmā to Nārada, unveils the multifaceted nature of the Supreme Lord, Śrī Hari, through a series of divine incarnations and their cosmic pastimes. It’s a spiritual tapestry woven with threads of devotion, dharma, and liberation, revealing the Lord’s omnipresence and His benevolent intervention in the cycles of creation, sustenance, and dissolution.
The Divine Play of Preservation and Dharma
The narration begins by illustrating the Lord’s protective aspect, exemplified by His formidable Varāha (Boar) incarnation, where He valiantly rescued the Earth from the primordial ocean, vanquishing the demon Hiraṇyākṣa. This act symbolizes the Divine’s inherent power to restore order and truth when chaos threatens existence. Subsequently, as Suyajña, He assumes the role of Indra, the king of gods, alleviating suffering and earning the name Hari, “the Reliever of distress.” This highlights His active engagement in upholding cosmic balance and alleviating the burdens of all beings. The chapter then shifts to His manifestation as Kapila, the divine sage who enlightened His mother Devahūti on the profound principles of Sāṃkhya philosophy, guiding her to self-realization and liberation from material entanglements. This underscores the Lord’s role as the ultimate spiritual preceptor, illuminating the path to transcendental wisdom.
Manifestations of Wisdom, Austerity, and Devotion
The narrative continues to unfold the Lord’s diverse appearances, each tailored to a specific spiritual purpose. As Dattātreya, born from Sage Atri’s fervent desire, He bestows Yogic perfections and purifies countless souls through the sacred dust of His lotus feet, emphasizing the transformative power of divine grace. His incarnation as the four Sanatkumāras from Brahmā’s penance signifies the re-establishment of lost spiritual knowledge, enabling instant realization of the Ātman. The twin sages, Nara-Nārāyaṇa, born from Mūrti and Dharma, embody supreme self-control and austerity, demonstrating the unwavering resolve of the divine and the impotence of worldly temptations before true spiritual purity. This section culminates with the heartwarming account of Dhruva, whose unwavering devotion in the face of adversity earned him an eternal abode, underscoring the Lord’s responsiveness to sincere prayer and His promise of lasting glory for His devotees.
Upholding Righteousness and Bestowing Grace
The Lord’s interventions extend to rectifying societal imbalances and nurturing creation. As Pṛthu, He rescues the fallen King Vena and ‘milks’ the Earth, symbolizing His role in ensuring prosperity and sustenance for the world. The incarnation of Ṛṣabha exemplifies supreme renunciation and equanimity, embodying the path of a liberated Soul. Hayagrīva, the horse-headed form, signifies the Lord as the embodiment of Vedic knowledge and sacrificial principles, from whose breath divine utterances spontaneously manifest. The chapter then recounts the Matsya (Fish) incarnation, where the Lord protects King Satyavrata and the Vedas during a universal deluge, highlighting His guardianship over sacred knowledge and all living beings. His form as the Kūrma (Tortoise), supporting Mount Mandara during the churning of the milk ocean, illustrates His foundational role in cosmic events, while the fearsome Nṛsiṃha (Man-lion) form decisively eradicates the demonic threat of Hiraṇyakaśipu, showcasing His absolute power to protect His devotees and uphold dharma. The moving tale of Gajendra, the elephant rescued from the crocodile’s clutches, beautifully portrays the Lord’s immediate and compassionate response to genuine distress, emphasizing His boundless mercy.
The All-Encompassing Nature of the Divine
The narrative further elaborates on the Lord’s all-pervading influence and His strategic interventions. As Vāmana (Dwarf), He humbly accepts three steps of land, cleverly conquering all worlds from the powerful Bali and demonstrating that true righteousness cannot be thwarted. Bali’s ultimate surrender, offering his own head, epitomizes profound devotion and detachment from worldly desires. The chapter also touches upon Nārada’s own spiritual journey, where the Lord, pleased by his devotion, imparts the profound science of Bhakti Yoga and the sacred Bhāgavata, revealing the path to understanding the ultimate reality for those who surrender to Vāsudeva. The Lord’s role as Manu in various Manvantaras highlights His continuous preservation of mankind and His righteous governance, punishing the wicked and spreading His glory throughout the cosmos. Dhanvantari, the divine physician, incarnates to teach Ayurveda, the science of life, and blesses His devotees with immortality, underscoring His role as the bestower of health and well-being.
The Divine Dramas of Śrī Kṛṣṇa and the Unfathomable Potency
The text then foreshadows the Lord’s most celebrated incarnations, particularly those of Balarāma and Śrī Kṛṣṇa. It speaks of Paraśurāma’s repeated extermination of unrighteous Kshatriyas, ensuring the re-establishment of virtue. The eagerly anticipated descent of Śrī Rāma in the Ikṣvāku line, His exile, and His ultimate victory over Rāvaṇa are detailed, emphasizing His unwavering adherence to dharma and His divine prowess. The accounts of Śrī Kṛṣṇa’s childhood pastimes, such as the slaying of Pūtanā and Śakaṭāsura, the uprooting of the Arjuna trees, the purification of the Yamunā from Kāliya, saving the Vraja from wildfire, and lifting Govardhana Hill, all serve to illustrate His extraordinary and incomprehensible divine nature, even from infancy. His ability to bewilder Yaśodā with the vision of the fourteen worlds in His mouth, His rescue of Nanda and the cowherd boys, and His ultimate act of taking the people of Gokula to Vaikuṇṭha, all highlight His boundless grace and love for His devotees. The enumeration of various demons and unrighteous kings vanquished by Śrī Hari in His forms like Balarāma, Arjuna, and Bhīma, underscores His role as the supreme protector and destroyer of evil.
The Inscrutable Māyā and the Path to Liberation
Brahmā then explains the Lord’s subsequent incarnations, including Vedavyāsa, who divides the Vedas for the benefit of humanity in an age of diminishing intellect. The Lord’s appearance as a heretic to delude the asuras who misuse Vedic knowledge for power reveals His strategic use of Māyā to maintain cosmic order. The prophecy of Kalki at the end of Kali Yuga signifies the Lord’s ultimate role as the chastiser, bringing an end to an era steeped in unrighteousness. Brahmā concludes by humbly acknowledging that he, along with other sages and even the multi-mouthed Ananta Śeṣa, cannot fully comprehend the extent of the Supreme Person’s powers and Māyā. This emphasizes the incomprehensible and boundless nature of the Divine. The chapter beautifully asserts that only those upon whom the infinite Lord bestows His grace, and who sincerely resort to His feet, can truly transcend the elusive veil of Māyā. It emphasizes that liberation from the illusion of “I and mine” is achieved through such surrender. The concluding verses declare that the Supreme Lord is the essence of all that is manifest and unmanifest, the dispenser of all blessings, and that His glorious deeds, as epitomized in this Bhāgavata, are meant to foster devotion and liberate the mind from bewilderment.
This chapter serves as a profound meditation on the Supreme Being, showcasing His diverse forms and pastimes, each revealing a unique facet of His divine personality – as protector, teacher, sustainer, and ultimate liberator. It is an invitation to deepen one’s understanding of the divine play and to cultivate unwavering devotion, the key to transcending the limitations of material existence and realizing the true nature of the Self.
Short Questions & Answers :
Q1: What is the significance of the Lord’s incarnation as Varāha (the Boar) in the spiritual context of this chapter?
A: The incarnation of Varāha is highly significant as it symbolizes the Lord’s unwavering commitment to upholding dharma and rescuing creation from destruction. Spiritually, Hiranyākṣa represents the forces of ignorance and chaos that drag the “earth” (our consciousness, our very being) into the depths of materialism and suffering. The Lord, in His fierce and resolute form, dives into these depths to retrieve the lost essence of reality, demonstrating that divine intervention will always occur to restore order and truth when chaos threatens to overwhelm. It underscores the idea of the Divine as the ultimate rescuer and restorer of cosmic balance.
Q2: How do the incarnations of Kapila and Nara-Nārāyaṇa highlight different aspects of spiritual liberation presented in the chapter?
A: Kapila’s incarnation emphasizes the path of divine wisdom and philosophical insight (Sāṃkhya philosophy) as a means to liberation. He teaches Devahūti (His mother) how to purify her mind, transcend ego, and detach from material attachments, leading to Self-realization. This highlights the importance of intellectual understanding and discernment in the spiritual journey. In contrast, the Nara-Nārāyaṇa incarnation emphasizes supreme self-control, austerity, and unwavering spiritual resolve. Their steadfastness in the face of temptations (even from celestial damsels) illustrates that liberation can also be attained through intense discipline, renunciation, and an unshakeable focus on the Divine. Together, these two incarnations show that the Lord guides different souls through various paths to liberation, whether through profound knowledge or rigorous asceticism.
Q3: The chapter mentions several instances where the Lord responds to the distress of His devotees (e.g., Dhruva, Gajendra). What spiritual lesson can be drawn from these Divine Play of the Lord?
A: These instances powerfully convey the spiritual lesson of the Lord’s unconditional compassion, immediate responsiveness, and unwavering love for His sincere devotees. Whether it’s Dhruva’s child-like faith leading to an eternal abode, or Gajendra’s desperate cry eliciting instantaneous divine intervention, the narrative consistently demonstrates that the Lord is ever-attentive to the prayers and suffering of those who turn to Him. It inspires profound faith, assuring us that no distress is too great for the Divine to address, and that genuine surrender will always evoke His boundless grace and protection. It reinforces the idea that even in our darkest moments, if we sincerely appeal to the Divine, help is certain to arrive.
Q4: Brahmā states that even he and great sages cannot fully comprehend the extent of the Supreme Person’s Māyā. What is the spiritual implication of this statement for our understanding of the Divine?
A: This statement has a profound spiritual implication: it highlights the inscrutable and ultimately unfathomable nature of the Divine. It teaches humility in our spiritual quest, acknowledging that the Supreme Lord’s power and creative energy (Māyā) transcend human intellectual capacity and comprehension. It suggests that true understanding of the Divine is not solely a matter of logical deduction or intellectual prowess, but rather requires divine grace and sincere devotion. The chapter emphasizes that only by taking refuge at the Lord’s feet and being free from the illusions of “I and mine” can one truly begin to perceive and transcend the veil of Māyā, implying a path of surrender rather than pure intellectual pursuit.
Q5: How does the mention of the Lord taking on the disguise of “heretics” to delude Asuras spiritually reflect the Lord’s role in maintaining cosmic balance?
A: This seemingly paradoxical action of the Lord taking on the disguise of heretics to delude Asuras is a profound spiritual reflection of His role as the ultimate maintainer of cosmic balance and dharma, manifesting through His divine play. It demonstrates that the Supreme Lord, in His infinite wisdom and power, orchestrates events in ways that may appear unconventional, yet they inevitably lead to the dismantling of unrighteousness. Spiritually, it illustrates that no matter how much power or cunning the forces of adharma may accumulate, in the presence of the Divine’s intricate and purposeful play, all their might and strategies ultimately wither away. This act serves as a testament to the Lord’s absolute sovereignty; His various manifestations, even subtle and deceiving ones, are ultimately designed to ensure that dharma prevails and the world is guided towards its rightful state.
Q6: What is the significance of the Lord’s action in dividing the Vedas as Vedavyāsa, given the changing intellectual capacities of humans in Kali Yuga?
A: The incarnation of the Lord as Vedavyāsa and His act of dividing the Vedas is profoundly significant because it acknowledges the diminishing intellectual capacity and lifespan of humans in the advancing ages, particularly Kali Yuga. Spiritually, it signifies the Lord’s immense compassion and foresight. He ensures that even as humanity’s ability to grasp vast and complex knowledge wanes, the essential spiritual truths of the Vedas remain accessible and digestible in various branches. This act enables a wider range of people to approach and benefit from sacred knowledge, demonstrating His commitment to the spiritual welfare of all beings across different eras.
Q7: The chapter refers to the Lord as “Yajña Puruṣa” (presiding deity of all sacrifices) in the context of the Hayagrīva incarnation. What does this reveal about the spiritual essence of sacrifice?
A: Referring to the Lord as Yajña Puruṣa in the Hayagrīva incarnation reveals that the Lord Himself is the ultimate beneficiary, essence, and goal of all sacrifices. Spiritually, it means that any ritual or act of offering, when performed with devotion and understanding, is ultimately directed towards and accepted by Him. It elevates the concept of sacrifice beyond mere external rituals to an internal act of connecting with the Divine, as He is the very source from which all Vedic utterances and sacred principles manifest. This emphasizes that true sacrifice is about aligning one’s actions with the divine will and offering them to the Supreme.
Q8: How does Bali’s surrender to Vāmana exemplify a key principle of profound devotion mentioned in the chapter?
A: Bali’s surrender to Vāmana perfectly exemplifies the principle of complete self-surrender and detachment from personal desires, even in the face of warnings from his own preceptor. Despite being a powerful king, he humbly places the Lord’s foot-washed water on his head and offers his own body as the third step. This act showcases the profound spiritual lesson that true devotion lies in unwavering commitment to one’s vow and selflessness, transcending all material attachments and even warnings from authority figures when one’s heart is dedicated to the Divine. It’s about placing the Lord’s will above all else, even one’s own kingdom and pride.
Q9: The chapter details many of Śrī Kṛṣṇa’s childhood pastimes, such as lifting Govardhana Hill and purifying the Yamunā. What spiritual message do these “supernatural” acts of a child convey?
A: These “supernatural” acts performed by Śrī Kṛṣṇa as a child convey a profound spiritual message: they establish His supreme divinity and incomprehensible power from the very beginning. Spiritually, they defy conventional logic and human limitation, showing that the Divine is not bound by the rules of the material world or by the appearance of a child. Acts like lifting Govardhana Hill demonstrate His ability to protect His devotees from insurmountable dangers through miraculous means, while purifying the Yamunā shows His power to cleanse and transform even the most corrupted aspects of creation. These pastimes instill awe and unconditional faith in the Lord’s ultimate omnipotence and His loving care for His creation, emphasizing that even the seemingly impossible is effortlessly achieved by Him.
Q10: The chapter concludes by stating that “whatever is Sat or Asat (i.e. cause and effect or the manifest and the unmanifest) is not something different from Śrī Hari.” What is the ultimate spiritual implication of this statement?
A: The ultimate spiritual implication of this concluding statement – “whatever is Sat or Asat… is not something different from Śrī Hari” – is the declaration of Śrī Hari’s absolute oneness and all-encompassing nature. It means that the Supreme Lord is not merely a creator or a distant deity, but the intrinsic essence and ultimate reality of everything that exists, both manifest (effect) and unmanifest (cause). Spiritually, this leads to the realization of non-duality, where there is no separation between the individual soul, the universe, and the Divine. It underscores the concept of Brahma as the singular, all-pervading truth, implying that to understand anything is to understand Śrī Hari, and that genuine liberation lies in recognizing this fundamental unity.
