Srimad Bhagavata Skanda 2 - The Path to the Feet of the Lord
"The Lord Sriman Narayana is the very essence of divine virtues, self-sustained, radiant with light, overflowing with boundless knowledge and bliss. He is the ‘Creator of The Universe,’ which encompasses countless forms of Himself, both the living beings and the non-living things. He sustains, transforms, and governs it all — bestowing both ignorance and wisdom, binding beings to the cycle of birth and death, and offering liberation to those who seek moksha. Thus, He is the Param, the Supreme.
In the dawn of creation, He manifested the first being, the four-faced Brahma, and gifted him the knowledge required to bring the cosmos into being. Through His blessings, wisdom unfolds. Though He seeks no gain for Himself, He creates and upholds the cosmos for the welfare of all living beings, endowed with all the wisdom necessary for such a grand design. For He is neither a juggler, nor a deceiver, crafting illusions in this world. Untainted by any flaw, He is the Satyam — the absolute truth.
With reverence, let us meditate upon Lord Sriman Narayana, the embodiment of Satyam and Param."
"The Srimad Bhagavata encompasses the entirety of Dharma, safeguarding the soul from falling by purifying it, and guiding the individual soul towards the divine path leading to the Lord. This sacred path calls for unwavering devotion — a life dedicated to honoring, worshipping, admiring, and praising the Lord, free from jealousy, expectation, or deceit. As one treads upon this path, all obstacles dissolve, prosperity is bestowed, and the heart becomes imbued with virtue, turning one into a Sajjana, a virtuous soul. Above all, it fortifies bhakti, deepening one’s devotion.
Thus, the Srimad Bhagavata, composed by the Lord in the form of sage Veda Vyasa shines as a beacon of truth, revealing Himself as Supreme Soul eternally resides in the heart of every living being."
"Salutations to Lord Sriman Narayana, the eternal support of all, including the divine Goddess Lakshmi, and the very essence of the Srimad Bhagavata. Salutations to Lord Veda Vyasa, the revered composer of this sacred scripture. Salutations to Devi, the Goddess of Fortune, who perpetually serves the Lord and bestows the blessings of abundance upon all Bhagavatas, enriching them with the divine knowledge of Srimad Bhagavata — a wealth that encompasses Jnana, Bhakti, and Vairagya.
Salutations to the Gods Brahma and Vayu, the noblest of beings. Salutations to Sarasvati, the Goddess of Knowledge and Devotion, who inspires both wisdom and bhakti. Salutations to the divine Garuda, Sesha and Shiva, the greatest among the Vaishnavas.
Salutations to the Srimad Bhagavata, the sacred text that brings forth eternal victory and spiritual triumph."
The brightness of the Sun, Fire, Moon, Planets, Stars, Gems, Precious stones and Lightening put together is just like a firefly near the astonishing brilliance emanating from your lotus of Heart wherein the five forms of Lord Sri Rama, Sri Narasimha, Sri Veda Vyasa, Sri Krishna and Sriman Narayana are present in a significant way bestowing you the Brahmavarchas or the Sacred Knowledge.
Gentle & Holy Sage, Sri Raghavendra, I worship you by surrendering myself.
Having revealed the Lord as both the vast Virāt Puruṣa and the indwelling Self, Śrī Śukachārya now leads King Parīkṣit deeper into the inner path—where devotion ripens into detachment, and meditation matures into transcendence. The goal is no longer just vision, but complete surrender. The Yogi, no longer seeking the world or even heaven, prepares to depart this life—not in fear or escape, but in quiet, blazing clarity, absorbed in the Supreme. This is the yoga of final offering—the journey of Prāṇa guided upward, mind stilled, soul surrendered, and the Lord alone remembered.
Sri Sukhacharya, continuing his sacred discourse, addresses King Parikshit with reverence:यावन्न जायेत परावरेऽस्मिन्
विश्वेश्वरे द्रष्टरि भक्तियोगः ।
तावत्स्थवीयः पुरुषस्य रूपं
क्रियावसाने प्रयतः स्मरेत ॥ १४॥
O King Parikshit, "Until the lamp of devotion kindles in the heart for the Supreme Lord Vishveshwara - He who is both the beginning and beyond, one must behold the Lord's universal form — vast as creation, subtle as breath, silent as presence. He manifests through forms divine—Sri Rama, Sri Krishna—not for spectacle, but for grace: To beckon the seeker, to embrace the devotee, to walk among the mortals with immortal compassion. So, till bhakti matures and flows like a sacred river, let each act end in remembrance. Let the last thought of the day and the final breath of life whisper His name."
र्यदा जिहासुरिममङ्ग लोकम् ।
काले च देशे च मनो न सज्जयेत्
प्राणान् नियच्छेन्मनसा जितासुः ॥ १५॥
"O noble soul! the Yogi must learn to sit with stillness, withdrawing the senses from the distractions of the world. Anchored in restraint, the mind must turn inward, focused on the Supreme Lord and His eternal Vaikuntha. Without concern for the place or hour, the Yogi must steady the breath, calming the senses, holding thought on the ever-present Paramatma," explained Sri Shukacharya.
मनः स्वबुध्यामलया नियम्य
क्षेत्रज्ञ एतां निनयेत्तमात्मनि ।
आत्मानमात्मन्यवरुध्य धीरो
लब्धोपशान्तिर्विरमेत कृत्यात् ॥१६॥
Step by step, the seeker binds the restless mind to the flame of true wisdom. That wisdom draws the mind inward, linking it to subtle awareness—beyond thought, beyond name. And from that awareness, the yogi awakens the soul—not as an idea, but as a presence. Then, like rivers flowing toward the ocean, the soul leans toward its source: The Supreme, who awaits not with demands, but with love.
In this silent offering, the Yogi no longer acts for self. His will dissolves into the Lord’s will, not out of loss, but completion. He becomes like a clear mirror without any blemishes—empty of ego, Pratibimba, full of the Lord’s light. And in that sacred reflection, he finds peace—not of withdrawal, but of reunion. No more duties, no more burdens—only devotion that flows without end."
न यत्र कालोऽनिमिषां परः प्रभुः
कुतो नु देवा जगतां य ईशिरे ।
न यत्र सत्त्वं न रजस्तमश्च
न वै विकारो न महान् प्रधानम् ॥१७॥
"O Parīkṣit, beyond the summit of stillness lies a realm untouched by shadow.
Here, the gunas fall away—no Sattva to elevate, no Rajas to stir, no Tamas to conceal. The ego, which binds the self in illusion, simply dissolves like mist at dawn. Even kāla—Time itself—whose rhythm dictates rise and fall, birth and end… is silenced.
And if Time bows here, what of the gods—those majestic caretakers of worlds? They too are but servants, humble before the One who neither sleeps nor wakes, who watches not from afar, but dwells in the heart of all that is, as stillness itself."
परं पदं वैष्णवमामनन्ति तद्-
यन्नेति नेतीत्यतदुत्सिसृक्षवः ।
विसृज्य दौरात्म्यमनन्यसौहृदा
हृदोपगुह्यार्हपदं पदे पदे ॥ १८॥
Śrī Śukachārya’s words now descend like soft rain on parched earth, each syllable wrapped in compassion:
"O Parīkṣit, the wise understands the supremacy of the Lord as standing above the best of the mortal beings, god Brahma and even the immortal Goddess Mahalakshmi. They do not grasp for oneness, nor chant 'I am That.' Instead, with hearts laid bare and egos dissolved, they offer themselves wholly—not for union in essence, but in love to serve.
They abandon pride, and with unwavering affection, they seek only to be near Him, to belong without condition, to reside in the folds of His presence like the breath within the breeze.
This, dear king, is the highest liberation— not escape, but embrace. Where each footstep, each heartbeat, sees not the world, but the Lord reflected in all: eternal, all-encompassing, and true."
इत्थं मुनिस्तूपरमेद्व्यवस्थितो
विज्ञानदृग्वीर्यसुरन्धिताशयः ।
स्वपार्ष्णिनाऽऽपीड्य गुदं ततोऽनिलं
स्थानेषु षट्सून्नमयेज्जितक्लमः ॥ १९॥
नाभ्यां स्थितं हृद्यधिरोप्यतस्मा
दुदानगत्योरसि तं नयेन्मुनिः ।
ततोऽनुसन्धाय धिया मनस्वी
स्वतालुमूलं शनकैर्नयेत ॥ २०॥
तस्माद्भ्रुवोरन्तरमुन्नयेत
निरुद्धसप्तायतनोऽनपेक्षः ।
स्थित्वा मुहूर्तार्धमकुण्ठदृष्टि
र्निर्भिद्य मूर्धन् विसृजेत्परं गतः ॥ २१॥
Śrī Śukachārya’s voice softens, as if guiding Parīkṣit into the stillness of twilight—where the soul prepares to leave its final vessel:
"With full realization awakened, and no echoes of karma left to bind, the Yogi sits—steady, serene—as one who knows his journey is complete. His heels press gently into the base of the spine, anchoring the body, not out of tension, but from knowing he must not be swayed—not by pain, nor memory.
Prāṇa Vāyu, the sacred breath of life, he gathers without force. Anchored at Mūlādhāra—the root of stability, where his heels gently press—the Yogi lifts the life force upward, kindling the fire at Maṇipūra, the navel’s flame—the seat of will, where purpose awakens. Then rising into the heart’s quiet hymn at Anāhata, where devotion sings without sound. From there to Viśuddha, the throat’s purity, the breath refines into mantra—no longer mere sound, but sanctified intention. Through Ājñā, between the brows.
And at the brow—the seat of his final focus—he closes the seven gateways: eyes that have seen, ears that have heard, nostrils and mouth that have tasted the world. Here, the clarity glows— not as thought, but as knowing untouched by duality. He seeks not Svarga, not rebirth, not even absorption— only the Divine Feet, where all longing ceases.
At each lotus, he pierces without force, not as a warrior conquering, but as a lover surrendering. Fear does not visit him, nor hesitation, for every movement is guided by the Supreme within.
And finally, at the Sahasrāra, the thousand-petaled crown, he does not rush. He waits, as one who knows he does not ascend, but is received.
There is a pause, almost imperceptible— where breath and eternity meet...
He lifts the sacred current upward, through the crown, the Brahmarandhra—the soul’s doorway to its true home. Not dissolved, but devoted, he offers his will to the Lord, even as his essence remains distinct—a beloved servant, not the master.
And in that final breath, uttering ‘sarvaṁ khalv idaṁ brahma’—all this, too, is Brahman— he lets go of everything but the Lord—Viṣhṇu, the Supreme Brahman whose presence pervades all, yet remains eternally distinct and adorable.
Thus, the Yogi transcends— not by disappearing, but by belonging eternally to the grace of Viṣhṇu."
यदि प्रयास्यन् नृप पारमेष्ठ्यं
वैहायसानामुत यद्विहारम् ।
अष्टाधिपत्यं गुणसन्निवाये
सहैव गच्छेन्मनसेन्द्रियैश्च ॥ २२॥
योगेश्वराणां गतिमाहुरन्त
र्बहिस्त्रिलोक्याः पवनान्तरात्मनाम् ।
न कर्मभिस्तां गतिमाप्नुवन्ति
विद्यातपोयोगसमाधिभाजाम् २३॥
वैश्वानरं याति विहायसा गतः
सुषुम्णया ब्रह्मपथेन शोचिषा ।
विधूतकल्कोऽथ हरेरुदस्तात्
प्रयाति चक्रं नृप शैशुमारम् ॥२४॥
तद्विश्वनाभिं त्वतिवर्त्य विष्णो
रणीयसा विरजेनात्मनैकः ।
नमस्कृतं ब्रह्मविदामुपैति
कल्पायुषो यद्विबुधा रमन्ते ॥ २५॥
O Parikshit! Yet there are those who seek not the Supreme alone, but long for the pleasures of celestial realms. Desiring the joy of Brahma Loka, or the power of Ashta Siddhis—the eight divine perfections—they wish to dwell in radiant heights or roam the skies with other perfected souls. For such seekers, the journey continues through Prakriti’s vast expanse, shaped by the three gunas.
To travel these realms, the Yogi must leave not only the body but take with him the mind and senses, still bound by subtle desire. Their spiritual bodies, refined through years of penance and deep absorption, are as light and delicate as air. By devotion—through worship, austerity, meditation, and Samadhi—they gain mastery to move freely through the upper, middle, and lower worlds. Even those who upheld the path of Dharma and fulfilled their duties according to caste and stage of life may earn this freedom.
O noble King, such Yogis, aiming for celestial abodes within this creation, ascend in brilliance through the central channel—the Sushumna Nadi. Their subtle, shining form travels upward, passing first through Agni Loka, the domain of Lord Vaishvanara, where the last traces of imperfection are burned away in divine fire.
Beyond this, they reach the radiant path of Shimshumara—the celestial form of Lord Vishnu appearing as a cosmic scorpion. This sacred orbit, ever circling, is the navel of the Viraja Purusha, the Supreme’s vast universal form. It is here that the motion of the cosmos begins, and through this gateway, the Yogis pass, now fully purified.
Having crossed the great wheel of time and stars, they arrive at Maharloka, in bodies of light, stainless and luminous. There they are welcomed by the wise—the Munis and Jnana Yogis, including the ancient Saptarishis—beings of immense knowledge who dwell for the span of a Kalpa. In their company, the traveler finds rest, light, and the joy of righteous pursuit, though still within the realm of the created," continued Sri Shukacharya, as if guiding the king through realms unseen.
अथो अनन्तस्य मुखानलेन
दन्दह्यमानं स निरीक्ष्य विश्वम् ।
निर्याति सिद्धेश्वरयुष्टधिष्ण्यं
यद्द्वैपरार्ध्यं तदु पारमेष्ठ्यम् ॥ २६॥
न यत्र शोको न जरा न मृत्यु-मृत्यु
र्नार्तिर्नचोद्वेग ऋते कुतश्चित् ।कुतश्चित्
यच्चित्ततोऽदः कृपयानिदंविदां
दुरन्तदुःखप्रभवानुदर्शनात् ॥२७॥
ततो विशेषं प्रतिपद्य निर्भय
-स्तेनात्मनापोऽनलमूर्तिरत्वरन् ।
ज्योतिर्मयो वायुमुपेत्य काले
वाय्वात्मना खं बृहदात्मलिङ्गम् ॥२८॥
Śrī Śukachārya’s voice takes on a solemn rhythm, as though drawing Parīkṣit into the grand motion of Time itself: “Remaining in Maharloka until the time of Pralaya—the great dissolution—the Yogis await the close of Lord Brahma’s lifespan. When that moment draws near, they witness a fearful sight: from the depths of Patala, flames rise, pouring forth from the thousand hoods of Ananta Shesha. The fire engulfs the lower worlds, consuming all with its divine intensity.
Sensing the end of this cosmic cycle, the Yogis ascend once more—this time to Satyaloka, the highest of realms within the created universe. There, radiant beings, the Siddeshwaras—masters of perfection—reside, moving freely in their celestial Vimanas. This realm endures for the full span of Brahma’s life, both day and night, untouched by the decay of time.
In Satyaloka, no sorrow exists. There is no grief, no old age, no pain, no fear. Suffering is absent—except the quiet ache of compassion. Even in this highest realm, the noble hearts of the wise feel sorrow only for those still trapped in the endless wheel of birth and death, caught in the struggles of worldly life.
In this pure and peaceful realm, the fearless Yogi begins to let go of the subtle body, starting with its earthly element—still resembling the gross form once held. Then, layer by layer, he sheds the veils: from earth to water, from water to fire, from fire to air, and from air to ether. Each element is dissolved with deep awareness and detachment.
Finally, the Yogi reaches the Aakasha—the subtle sky-like expanse, the ether—representing the vastness of Lord Brahma’s domain. This element, limitless and all-pervading, reflects the grandeur of creation and the majesty of the Lord who governs it." Śukachārya paused, letting the silence speak. “Here,” he continued, “in the vast stillness of Aakasha, the Yogi brimming with Dasya bhava, the emotion of servitude sees the greatness of the Lord who governs all. Not to possess, not to ascend—but simply to witness, and to bow.”
Thus ends the sacred ascent—not into void, but into the presence of the Supreme. The Yogi dissolves nothing; he offers everything—chakra by chakra—at the feet of Lord Viṣhṇu. Having passed through worlds, outlived stars, and surrendered each sheath of being, he reaches that realm where even the gods look on with reverence. And yet, the true liberation lies not in reaching a higher world, but in letting go of all worlds— clinging to nothing, but echoing sarvaṁ khalv idaṁ brahma, belonging to the Lord alone.
In that perfect surrender, untouched by ego or ambition, the soul finds its eternal home— not as master, but as servant; not as one who conquers, but as one who belongs.
॥दास्यं परमं धर्मः॥
Servitude is the highest dharma
As this timeless discourse settles into silence, we turn to the voice of Kanaka Dasa (1509–1609)—a saint-poet of Karnataka and a luminous pillar of the Haridasa movement. Once a warrior, he laid down his arms and surrendered fully to Lord Krishna, walking the path of Bhakti with unshakable devotion.
Born into the Halumatha Kuruba (shepherd) community, Kanaka Dasa became a disciple of Sri Vyasatirtha and attained Aparoksha Jnana—direct realization of the Self. Through his clear, compassionate Kannada verses, he opened the gates of spiritual wisdom to all, regardless of background.
In his stirring composition daasanaagu visheshanagu ("Be a servant, be the blessed one"), Kanaka Dasa pours out the heart of Bhakti—not through metaphysics, but through mercy. With humility and urgency, he calls each soul back to its rightful place: not as lord, but as beloved servant of the Divine. You may wish to hear this soul-awakening song: daasanaagu visheshanagu
Ēsu kāyaṅgaḷa kaḷedu embatnālku lakṣa jīvarāśiyannu dāṭi banda ī śarīra |
tānalla tannadalla āse tharavalla munde bāhōdalla
dāsanāgu viśēṣanāgu dāsanāgu viśēṣanāgu||pa||
This body—O traveler—has crossed eighty-four lakh species and its fading forms. It is not yours, nor are you the body. Desire cannot guide you, nor can pride illuminate the path.
You are the soul—eternally distinct from this body. Not the master, not the doer— but the beloved servant of the Supreme.
Be at the service of the Lord. Be the special servant of the Lord— this is your path, your place, your peace.
āśa klēśa dōṣavemba abhdiyoḷu muḷugi yamana pāśakkoḷagāgade nirdōṣiyāgu santōṣiyāgu
kāśi vāraṇāsi kan̄ci kāḷahasti rāmēśvara ēsu dēśa tirugidare bāhōdēnō alli hōdēnō
dōṣa nāśa kr̥ṣṇavēṇi gaṅge gōdāvari bhava nāśituṅgabhadre yamune vāsadalli upavāsadalli |
mīsalāgi mindu japa tapa hōma nēmagaḷa ēsu bāri māḍidaru phalavēnu ī chalavēnu || 1 ||
Be not swept away, O soul— by desire, sorrow, or fault— that vast ocean surging through fleeting lives, casting you toward Yama’s waiting snare. Become flawless, light-filled, and free.
You have wandered through sacred lands— Kashi, Varanasi, Kanchi, Kalahasti, Rameshwara— the holy maps of longing and lore.
You’ve bathed in rivers that cleanse sins— Krishna, Ganga, Godavari, Yamuna— fasting by their banks, hoping for release.
But if the heart has not bowed at the feet of the Lord, what fruit do these rituals bear?
What merit does sacred dipping yield without devotion rising within? What hidden magic can chant unlock if the name is untouched by love?
andigō indigō om’me sirikamalēśanannu ondu bāriyārū hinda neneyalilla manadaṇiyalilla |
bandu bandu bhramegoṇḍu māyāmōhakke sikki nondu bendu ondarinda uḷiyalilla bandha kaḷeyalilla |
sandēhava māḍadiru arivu emba dīpaviṭṭu indu kaṇḍya dēhadalli piṇḍāṇḍa hāge brahmāṇḍa | indu hariya dhyānavannu māḍi vivēkadi mukundaninda mukti bēḍu kaṇḍya nī nōḍu kaṇḍya || 2 ||
Then and now, no one recalled Kamalesha— the mind untouched by His glories.
Birth after birth, trapped in illusion, crying, bound—yet never seeking release.
Cast out doubt. Light the lamp of truth. See—this body is a tiny cosmos, a little world mirroring the great expanse.
Meditate on Hari—let discernment bloom. Beg Mukunda for your freedom.
nūru bāri śaraṇu māḍi nīra muḷugalyāke para nāriyara nōṭake guriya māḍidi mana sereya māḍidi | sūreyoḷu sūre tumbi mēle hūvina hāra gīru gandha akṣateya dharisidante nī meresidante | gāruḍhiya māta biṭṭu nādabrahmana piḍidu sāri sūri muktiyannu śamanadinda matte sumanadinda |
nārāyaṇa acyuta anantādi kēśavana |
sārāmr̥tavannuṇḍu sukhisō laṇḍa jīvavē elē bhaṇḍa jīvavē || 3 ||
Even after the customary ritual of surrendering hundreds of times and making holy dips in divine rivers, Why have you been the target of seeing other women with an imprisoned mind of longing for women. You have decked-up with garland and fragrance claiming as the blessings of the Lord.
Renounce all deceptive allurements, hold fast to Nāda Brahman—sound divine. With serenity and joy, break your bonds.
Drink the nectar of repeating the divine names like Narayana, Achyuta, Ananta, Keshava - O wandering soul, O lost one. Rejoice at last being the servant of the Lord.
॥ Hari Om ॥
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