Srimad Bhagavata Skanda 2 – Shaunaka's Quest: From the Gods of Every Desire to the Supreme Goal
"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 described the devas—each fulfilling divine roles in service to the Indwelling Lord—Sri Śukacharya now turns our gaze toward subtler, more profound manifestations of Purushottama. These facets, radiant with unique purpose, illuminate the grand design of creation, sustenance, and liberation. Each reveals not just cosmic function, but the intimate presence of the Supreme in all that is.
धर्मार्थ उत्तमश्लोकं तन्तुं तन्वन् पितॄन् यजेत् ।
रक्षाकामः पुण्यजनानोजस्कामो मरुद्गणान् ॥ ८॥
“To earn the enduring merits of Dharma, one must offer devotion to Lord Viṣṇu—the cosmic Sustainer, whose lotus-eyed presence permeates creation, preservation, and righteous order. Through his incarnations and divine virtues, he upholds the wheel of dharma across yugas. By offering sacred hymns (sthuti) and heartfelt praises (bhakti), one aligns with his compassion, equanimity, and unwavering commitment to cosmic balance.”
This aligns with the timeless vow in the Bhagavad Gītā, where Lord Śrī Krishna declares:
परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥BG-4-8॥
“I manifest Myself time to time, to protect the righteous, annihilate the wicked, and reestablish the principles of dharma.”
This is not merely a metaphysical promise—it is a spiritual assurance that righteousness will always find its champion.”
For the continuity of lineage, protection of progeny, and blessings upon future generations, one must honor the Pitṛ Devatas—the ancestral deities who uphold the sacred flow of heritage and dharma. Their principal forms—Vasu, embodying vitality and material well-being; Rudra, channeling transformation and spiritual fortitude; and Āditya, radiating cosmic order and longevity—form a triadic gateway through which ancestral karma is harmonized and lineage sanctified. In Shraddha rites, these deities represent the father/ mother, grandfather/ grandmother, and great-grandfather/ great-grandmother, ensuring that remembrance transcends generations and anchors the soul in divine continuity.
When seeking refuge from suffering, misfortune, or unseen disturbances, reverence is to be offered to the Yakṣas—the subtle guardians of hidden realms, forests, treasures, and psychic pathways. Though often elusive, their presence protects sacred thresholds and veiled dimensions. Appeasing them through respect and ritual invokes inner peace, mystical insight, and warding off energetic harm.
And for strength, resilience, and unshakable defense, one must worship the Maruts—the formidable wind-born deities who thunder through the skies as divine storm warriors. Born of Rudra and Pṛṣṇi, they are embodiments of momentum, courage, and collective might. Their fierce energy clears stagnation, instills valor, and empowers the seeker to rise with grit and grace against adversity.
राज्यकामो मनून् देवान् निरृतिंत्वभिचरन् यजेत् ।
कामकामो यजेत्सोममकामः पुरुषं परम् ॥ ९॥
One who seeks sovereignty—a realm, a kingdom, or the noble architecture of empire—should offer reverence to the Manus, the ancient progenitors and lawgivers, architects of dharma and protectors of cosmic order across the ages. Their guidance empowers righteous rule, moral governance, and legacy shaped by universal principles.
One who longs for triumph over enemies, whether external or internal, should invoke the Asuras—formidable beings of power, intensity, and challenge. Though often misunderstood, they personify strength, drive, and transformation through conflict. Their worship channels the energy of confrontation into mastery and strategic dominance.
One who desires joy, sensual delight, or emotional fulfillment should worship Chandra, the Moon—nourisher of dreams, aesthetic longing, and relational harmony. His cooling rays awaken feeling, imagination, and the tides of devotion, offering balance between the inner and outer realms.
But one who seeks nothing—no pleasure, no power, no possession—should offer full-hearted worship to the Supreme Lord, Śrī Hari, who transcends all qualities and yet embodies them all. He alone grants what lies beyond all seeking: eternal peace, unconditional freedom, and Himself. In surrender to Him, the soul discovers the joy of cessation, the silence of fulfillment, and the truth of its own essence.
अकामः सर्वकामो वा मोक्षकाम उदारधीः ।
तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥१०॥
Whether one is full of desires, longing for fulfillment in worldly pursuits; or free from desires, transcending the ephemeral; or seeking only liberation from the endless cycle of birth and death (saṁsāra), a soul that is wise, tolerant, and intelligent (jñānī, titikṣū, medhāvī) must, in all circumstances, offer unwavering devotion to the Supreme Lord, Puruṣottama. Through the path of intense Bhakti Yoga—the yoga of pure love and selfless surrender—the seeker moves beyond dualities. It is this sacred communion, born of heartfelt praise, remembrance, and loving absorption, that unites the jīva with the eternal source, granting not only what is sought, but what is unknowingly yearned for: the Lord Himself.
एतावानेव यजतामिह निःश्रेयसोदयः ।
भगवत्यचलो भावो यद्भागवतसङ्गतः ॥ ११॥
All kinds of worshippers—those who seek material gains through various deities, those who invoke Goddess Lakṣmī for prosperity and influence, and those who already rest in surrender to Śrī Hari—should earnestly seek the company of true Bhāgavatas, the devoted hearts steeped in unwavering bhakti. In their sanctified presence, where the divine līlās of the Lord are lovingly spoken and sung, the restless currents of Sattva, Rajas, and Tamas begin to subside. The mind, once tossed in the tri-gunic sea, finds shelter in remembrance, humility, and joy. For it is in their company that the path turns from worship to wisdom, from yearning to realization, and from devotion to divine absorption.
ज्ञानं यदा प्रतिनिवृत्तगुणोर्मिचक्र-
मात्मप्रसाद उत यत्र गुणेष्वसङ्गः ।
कैवल्यसम्मतपथस्त्वथ भक्तियोगः
को निर्वृतो हरिकथासु रतिं न कुर्यात् ॥ १२॥
In such sacred association, the heart is purified, the mind becomes clear, and the soul bathes in rare joy and quiet knowledge. The senses, once enslaved to worldly cravings, begin to seek release—not escape, but transcendence—the eternal bliss found only in devotion to the Lord. The taste for His divine stories deepens, becoming more irresistible, like nectar drawn from the very essence of Truth. And if even the dull-witted or stone-hearted cannot help but melt in such holy company—then who, indeed, could remain untouched?
Thus ends the sacred response—spoken with grace by Sri Shukacharya, not just to a king Parikshit nearing death, but to every soul yearning for what lies beyond it.
This discourse of Sri Shukacharya to King Parikshit had happened during the beginning of Kali Yuga, i.e. thirty years after Lord Krishna's departure from the mortal realm, on the ninth tithi of the bright fortnight of Bhadrapada on the sacred banks of the Ganga. Present at that holy assembly was Sri Sutacharya, who absorbed the sacred discourse. Later, Sri Sutacharya carried the torch of this divine wisdom to the forest of Naimisharanya, where he narrated the Bhagavata to the assembled Shaunaka and his fellow rishis.
Now, at Naimisharanya, Shaunaka Rishi turned to Sūta and, eager for more, asked him to continue the narration of Śukacharya’s words:
शौनक उवाच
इत्यभिव्याहृतं राजा निशम्य भरतर्षभः ।
किमन्यत्पृष्टवान् भूयो वैयासकिमृषिं कविम् ॥१३॥
“O Suta, the learned one! The son of Veda Vyasa, the revered Sri Shukacharya, is a sage of extraordinary insight—blessed with poetic eloquence and full of divine spiritual knowledge.”
Shaunaka leaned forward and addressed Sūta:
‘O Sūta, what more did Maharaja Parīkṣit, the noble grandson of the Pandavas, ask? Tell us in full.
एतच्छुश्रूषतां विद्वन् सूत नोऽर्हसि भाषितुम् ।
कथा हरिकथोदर्काः सतां स्युः सदसि ध्रुवम् ॥१४॥
Distinguished Suta! You are a fortunate person blessed with presence in the spiritual gathering of acclaimed souls of Sri Shukacharya, Parakshit, and other Bhagavatas. We too are eager and thirsty for these sacred discussions. For what better subject is there than the glories of Lord Hari? Indeed, wherever devotees assemble, such divine topics should be the heart of all conversation.”
स वै भागवतो राजा पाण्डवेयो महारथः ।
बालक्रीडनकैः क्रीडन् कृष्णक्रीडां य आददे ॥ १५॥
Shaunaka then recalled the nature of King Parikshit with Sri Sutacharya:
‘Born into the Pandava line, Parīkṣit — though king, possessing chariots and empire — was a true Bhagavata doing Bhakti Yoga from childhood. He would imitate the rituals of worship performed to Lord Sri Krishna, with sincere devotion in his heart. From birth, he was a true devotee of the Supreme.’
वैयासकिश्च भगवान् वासुदेवपरायणः ।
उरुगायगुणोदाराः सतां स्युर्हि समागमे ॥ १६॥
He continued:
“And Sri Shukacharya, son of Veda Vyasa, a knower of the absolute truth and a soul steeped in divine devotion—how could a conversation between such two beings be anything but filled with the glories of Sri Krishna, son of Vasudeva, the Lord praised by saints and sages alike?”
आयुर्हरति वै पुंसामुद्यन्नस्तं च यन्नसौ ।
तस्यर्ते यत्क्षणो नीत उत्तमश्लोकवार्तया ॥ १७॥
श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः ।
न यत्कर्णपथोपेतो जातु नाम गदाग्रजः ॥ १९॥
तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्युत ।
न खादन्ति न मेहन्ति किं ग्रामपशवोऽपरे ॥ १८॥
बिले बतोरुक्रमविक्रमान् ये
न शृण्वतः कर्णपुटे नरस्य ।
जिह्वासती दार्दुरिकेव सूत
न चोपगायत्युरुगायगाथाः ॥ २०॥
Shaunaka’s tone turned contemplative as he spoke with Sri Sutacharya:
“Each sunrise and sunset draws us closer to our end—robbing us of time—Except for those who use that precious time to hear, speak and sing about Lord Sri Krishna, having full of auspicious attributes. Aren't the trees alive too? Do not the bellows of the blacksmith breathe? Even the animals eat and procreate. What makes a human life sacred is not mere breath—but the invocation of Sri Hari’s name.”
His voice grew stern with urgency; Shaunaka warned of lives wasted without remembrance of Hari:
“Those who sing praises of men untouched by Krishna’s pastimes are no better than beasts—dogs, pigs, camels, and asses. Ears that never hear the heroic deeds of the Lord are like snake holes, and a tongue that never chants His name is but the croaking tongue of a frog.
भारः परं पट्टकिरीटजुष्ट-
मप्युत्तमाङ्गं न नमेन्मुकुन्दम् ।
शावौ करौ नो कुरुतः सपर्यां
हरेर्लसत्काञ्चनकङ्कणौ वा ॥ २१॥
बर्हायिते ते नयने नराणां
लिङ्गानि विष्णोर्न निरीक्षतो ये ।
पादौ नृणां तौ द्रुमजन्मभाजौ
क्षेत्राणि नानुव्रजतो हरेर्यौ ॥ २२॥
A head, however adorned with jewels and silk, is a burden if it has never bowed before the One who grants liberation. And hands, no matter how ornamented, are lifeless if not used in His service. Eyes that do not seek His form are like decorations on a peacock’s tail—beautiful, yet blind. Legs that never walk to holy places are mere tree trunks.”
जीवञ्छवो भागवताङ्घ्रिरेणुं
न जातु मर्त्योऽभिलभेत यस्तु ।
श्रीविष्णुपद्या मनुजस्तुलस्याः
श्वसञ्छवो यस्तु न वेद गन्धम् ॥२३॥
He grew somber:
“A man who has never worn the dust of a true devotee’s feet upon his head—what is he but a living corpse? One who has never inhaled the sweet fragrance of tulasi leaves offered at the Lord’s lotus feet has merely breathed, not lived.
तदश्मसारं हृदयं बतेदं
यद्गृह्यमाणैर्हरिनामधेयैः ।
न विक्रियेताथ यदा विकारो
नेत्रे जलं गात्ररुहेषु हर्षः ॥ २४॥
And what of that heart—so hard, so untouched—that it does not melt in devotion, that does not stir with tears or goosebumps even as the holy name of the Lord is chanted with focus? Such a heart must surely be made of steel.”
अथाभिधेह्यङ्ग मनोऽनुकूलं
प्रभाषसे भागवतप्रधानः ।
यदाह वैयासकिरात्मविद्या-
विशारदो नृपतिं साधु पृष्टः ॥ २५॥
Shaunaka concluded his conversation with Sri Sutacharya with gentle devotion:
“O Suta, your words soothe our minds like sacred waters. Please continue this blessed narration, just as it was spoken by the divine Sri Shukacharya to King Parikshit. You are the link, the voice, the sacred thread—speak on, and let our hearts be filled.”
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वितीयस्कन्धे तृतीयोऽध्यायः ॥ ३॥
With this, we conclude the third adhyāya of the Śrīmad Bhāgavatam Skanda 2
In the divine framework revealed by the Purusha, the devas fulfill individual desires — yet above them all reigns the supreme Lord.
This realization arises through the grace of Guru Śrī Rāghavendra Swamy and his paramparā, and the blessings of philosophical associates — Śrī Shaunaka, the assembled ṛṣis, Śrī Sūta, and Śrī Śuka — whose dialogic wisdom anchors our understanding.
To them we add the guiding presence of Vāyu Deva, Śrī Hari, and their divine consorts, whose jñāna-prasāda illumines the path of devotion and discernment.Thus ends the third adhyāya of Skanda 2. Shaunaka’s eager questioning to Sutacharya, and Śukacharya’s luminous replies to Parīkṣit, remind us: whether one worships many gods for worldly ends or turns solely to the Supreme, every sincere path bends toward Puruṣottama. All powers, all blessings, all celestial rhythms are but His reflections.
This truth finds a living echo in the words of Śrī Purandara Dāsaru (1484–1564). In his kṛti Sakala Graha Bala Neene, he proclaims that every planet, every god, every season, and every force draws its strength from the Supreme Lord alone. What Śuka teaches in wisdom, Purandara Dāsa sings in devotion—pointing both mind and heart to the same One.
For those wishing to immerse themselves in its contemplative melody, it is soulfully rendered by Sri Vidyabhushana: 🎧Sakala Grahabala Neene
For lyrics and translation below:
Sakala graha bala nine, sarasijākṣa
Nikila rakṣaka nine, viśvavyāpaka ne ||pa||
You are the strength behind all planetary forces, O lotus-eyed Lord.
You are the universal protector, O all-pervading One.
Ravichandra budha nine, rāhu ketuvu nine
Kavi guruvu śaniyu māṃgalanu nine
Diva rātriyu nine, nava vidhānavu nine
Bhava roga hara nine, bheṣajanu nine ||1||
You are the Sun and Moon, Mercury and the shadowy Rahu and Ketu.
You are Venus, Jupiter, Saturn, and Mars—guiding destinies with divine will.
You are day and night, the cosmic rhythm and sacred order.
You are the cure for worldly afflictions, the medicine that heals the soul.
Pakṣa māsavu nine, parva kālavu nine
Nakṣatra yoga tithi karaṇagalu nine
Akṣayavendu Draupadi mānava kāyda
Pakṣi vāhana dinarakṣakanu nine ||2||
You are the fortnight of ancestral rites and the sacred festival seasons.
You are the constellations, auspicious yogas, tithis, and karanas.
You are the one who saved Draupadi’s honor with an endless garment.
O bird-mounted Lord, you are the guardian of the humble and the poor.
Rutu vatsaravu nine, vrata yugādiu nine
Kratuvu homa yajña sadgatīyu nine
Jitavāgi ennodeya Purandara Viṭṭhalane
Stutige silukada mahā-mahimanu nine ||3||
You are the seasons and the year, the vows and sacred new beginnings.
You are the sacrificial rites, the fire offerings, and the path to liberation.
O victorious Lord Purandara Viṭṭhala, my beloved Master,
Your glory is beyond reach for mere words or praise.
॥ Hari Om ॥
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