Srimad Bhagavata Skanda 2 — The Symphony of His Forms and Fame (2 of 5)
"The Bhagvan 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 Bhagvan 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 Bhagvan. This sacred path calls for unwavering devotion — a life dedicated to honoring, worshipping, admiring, and praising the Bhagvan, 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 Bhagvan 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 Bhagvan Sriman Narayana, the eternal support of all, including the divine Goddess Lakshmi, and the very essence of the Srimad Bhagavata. Salutations to Bhagvan Veda Vyasa, the revered composer of this sacred scripture. Salutations to Devi, the Goddess of Fortune, who perpetually serves the Bhagvan 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 Bhagvan 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.
Thus does Brahma, the first-born seer, unveil the mystery of the Bhagvan’s many forms—each a compassionate response to the cries of creation. Those who listen with faith to these divine descents do not merely hear stories of the past—they awaken to the living presence of the immaculate Bhagvan, endowed with immeasurable attributes, within their own hearts.
His remembrance washes away the unwanted tendencies that cloud the mind and cause sorrow; in their place, He bestows noble virtues—serenity, compassion, steadfastness, and joy. For when the mind contemplates His Lila and the tongue repeats His names, ignorance melts, fear fades, and Bhakti—pure, selfless devotion—blooms like a lotus in the still waters of the soul.
Thus, through Sravaṇa (listening) and Smarana (remembrance), the devotee is quietly transformed, finding in the Bhagvan both refuge and radiance. Such is the fruit of the Srimad Bhagavata—the scripture that turns narration into transformation, and remembrance into realization.
सत्रे ममास भगवान् हयशीरषाथो
साक्षात्स यज्ञपुरुषस्तपनीयवर्णः ।
छन्दोमयो मखमयोऽखिलदेवताऽऽत्मा
वाचो बभूवुरुशतीः श्वसतोऽस्य नस्तः ॥ ११॥
मत्स्यो युगान्तसमये मनुनोपलब्धः
क्षोणीमयो निखिलजीवनिकायकेतः ।
विस्रंसितानुरुभये सलिले मुखान्मे
आदाय तत्र विजहार ह वेदमार्गान् ॥१२॥
Continuing the narration of the Bhagvan’s various forms, God Brahma said:
“When I was performing Yajnas—fire sacrifices—to worship Yajnapurusha, Bhagvan Vishnu appeared before me in the radiant golden form of Hayagriva, with the auspicious face of a horse. He is the embodiment of the Vedas, the Yajñas, the gods, and the Paramatma dwelling in every being. As He breathed, the sounds of Vedic hymns flowed from His nostrils, filling the cosmos with sacred resonance.”
Amidst the chaos, the Vedas, which constantly flowed from my mouth, slipped into the ocean and were lost. But Bhagvan Matsya, delighting in His own play, recovered the sacred Vedas from the depths, dwelling in them and restoring them for the welfare of all creation."
क्षीरोदधावमरदानवयूथपाना
-मुन्मथ्नताममृतलब्धय आदिदेवः ।
पृष्ठेन कच्छपवपुर्विदधार गोत्रं
निद्राक्षणोऽद्रिपरिवर्तकषाणकण्डूः ॥ १३॥
"When the Devas and Asuras undertook the churning of the Kṣīra Sāgara—the Milky Ocean—they used Mandara Parvata as the churning rod and Ananta Śeṣa, the divine serpent, as the churning rope. The gods pulled from one side, and the demons from the other, creating the tension needed for the cosmic churn.
However, as the churning began, Mandara started to sink into the ocean’s depths. At once, the compassionate Bhagvan intervened by taking the form of Kūrma—the divine Tortoise—and supported the mountain on His sturdy back. With this, the churning could continue unhindered.
As Mandara moved back and forth across His shell, it scratched the Bhagvan’s back, and He, remaining partially at rest, experienced it as a pleasant itch. In this way, even as He supported the weight of the cosmos, the Bhagvan remained serene, playfully engaged in His divine līlā," narrated God Brahma.
This cosmic churning is not a one-time event—it is eternal. It unfolds within every human heart. The Devas and Asuras represent the divine virtues and base impulses that pulls at the soul from opposite ends. The mountain of effort sinks without divine support, and only when the Supreme steadies our resolve—like Kūrma beneath Mandara—can the churn of life yield nectar.
Thus, the Samudra Manthana is a mirror of our own life journey: a tension between vice and virtue, ignorance and wisdom, ego and surrender. And through it all, the Divine remains present—serene, playful, and infinitely compassionate.
त्रैविष्टपोरुभयहा स नृसिंहरूपं
कृत्वा भ्रमद्भ्रुकुटिदंष्ट्रकरालवक्त्रम् ।
दैत्येन्द्रमाशु गदयाभिपतन्तमारा-
दूरौ निपात्य विददार नखैः स्फुरन्तम् ॥ १४॥
God Brahma continuing his narration said, “In a previous age, the mighty demon Hiraṇyakaśipu performed intense austerities, seeking dominion over the cosmos. Pleased by his penance, I—Brahma, the creator—granted him several boons, bestowing upon him immense power and near invincibility.
Empowered by these blessings, Hiraṇyakaśipu grew arrogant and tyrannical. He spread terror across all three realms—earth, sky, and heaven—subjugating gods and mortals alike. Even the celestial beings trembled at his command.
Yet amidst this darkness, a radiant soul emerged—Prahlāda, his own son, steadfast in devotion to the Supreme Bhagavān. Despite relentless persecution, Prahlāda remained unwavering, chanting the divine name with pure love.
To protect this noble devotee and restore dharma, the Supreme Bhagavān manifested in a form never seen before—Narasimha, half-lion, half-man. Neither beast nor human, neither born of womb nor created by gods, He defied all boundaries of form and time.
In this fierce and awe-inspiring form, Bhagavān tore through the demon’s arrogance and body alike. With claws as precise as a master cane craftsman slicing bamboo, He ripped open Hiraṇyakaśipu’s abdomen, drew out his entrails, and wore them as a garland—effortlessly ending the reign of fear and restoring cosmic balance.
Thus, the Lord upheld righteousness, protected His devotee, and reminded all beings that no boon, no power, no pride can stand before the will of the Divine.”
अन्तः सरस्युरुबलेन पदे गृहीतो
ग्राहेण यूथपतिरम्बुजहस्त आर्तः ।
आहेदमादिपुरुषाखिललोकनाथ
तीर्थश्रवः श्रवणमङ्गलनामधेय ॥ १५॥
श्रुत्वा हरिस्तमरणार्थिनमप्रमेय
-श्चक्रायुधः पतगराजभुजाधिरूढः ।
चक्रेण नक्रवदनं विनिपाट्य तस्मा-
द्धस्ते प्रगृह्य भगवान् कृपयोज्जहार ॥ १६॥
"On a scorching summer day, a herd of elephants made their way to a great lake to quench their thirst. As they entered the water, a crocodile lurking beneath caught hold of the leg of the elephant king, the strongest and leader among them.
Despite a fierce struggle, the elephant king could not overpower the crocodile. Exhausted and gripped by fear, he realized the futility of his efforts and surrendered completely to the Supreme Bhagvan. With a lotus held high in his trunk, he lifted his heart in devotion and began to sing:
'O Bhagvan Ādipurusha! Akila Koṭi Brahmāṇḍa Nāyaka! The most celebrated and glorious One! Merely uttering Your name—Nārāyaṇa—brings auspiciousness and liberation.'
Hearing the sincere cry of His devotee, the compassionate Bhagvan Bhaktavatsala—who considers His devotees dearer than His own Self—immediately set aside all other divine activities. With Sudarśana Chakra in hand, He mounted Garuḍa and rushed to the scene.
Seeing His devotee in distress, the Bhagvan struck down the crocodile with His Sudarśana Chakra, granting it mukti—liberation. Pleased with the unwavering devotion of the elephant king, the Bhagvan then commanded His divine attendants to escort the noble elephant to His eternal abode," narrated God Brahma.
ज्यायान् गुणैरवरजोऽप्यदितेः सुतानां
लोकान् विचक्रम इमान् यदथाधियज्ञः ।
क्ष्मां वामनेन जगृहे त्रिपदच्छलेन
याच्ञामृते पथि चरन् प्रभुभिर्नचरन् चाल्यः ॥ १७॥
नार्थो बलेरयमुरुक्रमपादशौच
मापः शिखाधृतवतो विबुधाधिपत्यम् ।
यो वै प्रतिश्रुतमृते न चिकीर्षदन्य
दात्मानमङ्ग स शिरसा हरयेऽभिमेने ॥ १८॥
"Though the Bhagvan appeared as Vāmana—a dwarf and the youngest child of Aditi—He was the embodiment of virtue and divine purpose. Disguised in humility, He approached the sacrificial arena of Emperor Bali, who was performing a grand Yajña. The Bhagvan, in the form of a humble Brāhmaṇa, requested a seemingly simple offering: just three steps of land.
Though Śukrācārya, the preceptor of the Asuras, warned Bali not to accept the request, Bali, large-hearted and ever steadfast on the path of righteousness, honored his word and agreed to the Bhagvan’s request.
Upon receiving the vow, the Bhagvan revealed His cosmic form as Trivikrama. With His first step, He covered the entire Earth; with the second, He spanned the Heavens. With nowhere left for the third, Bali offered his own head.
The Bhagvan, pleased with this act of complete surrender, placed His foot upon Bali’s head and gently pushed him to the Sutala realm—not out of punishment, but to fulfill the desire of the gods and reestablish them in Heaven.
Yet Bali, the crown jewel among the virtuous, felt no loss. He considered it the highest honor to have the Bhagvan’s foot on his head rather than rule over the three worlds. In his humility and devotion, he offered himself completely to the Bhagvan.
While every form and glory (rūpa and kīrti) of Bhagavān carries profound metaphysical meaning, this narrative highlights the significance of His manifestation as Vāmana, who expands into Trivikrama.
The Vāmana avatāra represents the Supreme appearing in a humble form, testing the ego and dharma of the seeker. Bali symbolizes the sincere aspirant, whose generosity and righteousness are challenged by the ultimate request: the surrender of the self.
The three steps of land symbolize the three realms of existence—physical, mental, and spiritual. When the Divine spans the Earth and the Heavens, what remains is the innermost realm: the ego, the seat of identity. Bali’s offering of his head signifies the surrender of that ego—the final and most sacred act of devotion.
In return, Bhagavān does not punish but elevates—placing Bali in Sutala, a realm of peace and divine protection, and granting him eternal fame. This reveals a deeper truth: when the ego is surrendered, the soul is not diminished—it is exalted. Thus, the Vāmana avatāra teaches that true liberation does not come through conquest, but through humility, surrender, and unwavering devotion.
As Brahmā’s divine narration continues, revealing the Bhagvan’s infinite compassion through His many incarnations, the practice of śravaṇa (listening) and smaraṇa (remembrance) becomes a sacred doorway—awakening His living presence within the heart, dispelling sorrow, and bestowing serenity. Thus, we now enter The Symphony of His Forms and Fame.
To hear these divine accounts is not merely to recall history, but to receive His presence anew. As the mind contemplates His līlā and the tongue repeats His names, the impurities of the heart dissolve, and the virtues of the Bhagvan—steadfastness, compassion, and joy—begin to blossom.
Though the Bhagvan’s forms are Sanātana—eternal and ever-present—their celebration through human hearts unfolds across time. Centuries later, this same current of devotion found lyrical expression in the heart of Śrī Jayadeva, the mystic poet of Puri. In his immortal Gīta Govinda, he sang of the Bhagvan’s Daśāvatāras in in melodious Sanskrit—each incarnation a verse in the grand hymn of divine compassion.
To honor this timeless lineage of bhakti, let us now listen to Śrī Jayadeva’s Daśāvatāra Stotra, rendered with soulful devotion by the ISKCON Bangalore group. May each note awaken remembrance, each word rekindle reverence, and each name of Keśava fill our hearts with joy and surrender.
pralaya-payodhi-jale dhṛtavān asi vedaḿ
vihita-vahitra-caritram akhedam
keśava dhṛta-mīna-śarīra jaya jagadīśa hare ||1||
In the waters of the cosmic deluge, you upheld the Vedas,
Performing the role of a tireless boatman.
Keshava, you assumed the form of a fish — victory to you, Lord of the universe!
kṣitir iha vipulatare tiṣṭhati tava pṛṣṭhe
dharaṇi-dhāraṇa-kiṇa-cakra-gariṣṭhe
keśava dhṛta-kūrma-śarīra jaya jagadīśa hare ||2||
The Earth rests upon your vast back,
Supported by your shell like a mighty wheel.
Keshava, you assumed the form of a tortoise — victory to you, Lord of the universe!
vasati daśana-śikhare dharaṇī tava lagnā
śaśini kalańka-kaleva nimagnā
keśava dhṛta-śūkara-rūpa jaya jagadīśa hare ||3||
The Earth clings to the tip of your tusks,
Like a blemish on the moon, submerged in darkness.
Keshava, you assumed the form of a boar — victory to you, Lord of the universe!
tava kara-kamala-vare nakham adbhuta-śṛńgaḿ
dalita-hiraṇyakaśipu-tanu-bhṛńgam
keśava dhṛta-narahari-rūpa jaya jagadīśa hare ||4||
Your lotus-like hands bore wondrous claws,
Which tore apart the body of Hiranyakashipu like a wasp.
Keshava, you assumed the man-lion form of Narasimha — victory to you, Lord of the universe!
chalayasi vikramaṇe balim adbhuta-vāmana
pada-nakha-nīra-janita-jana-pāvana
keśava dhṛta-vāmana-rūpa jaya jagadīśa hare ||5||
You deceived Bali with your miraculous strides,
Sanctifying the world with water from your toenails.
Keshava, you assumed the dwarf form of Vamana — victory to you, Lord of the universe!
kṣatriya-rudhira-maye jagad-apagata-pāpam
snapayasi payasi śamita-bhava-tāpam
keśava dhṛta-bhṛgupati-rūpa jaya jagadiśa hare ||6||
You cleansed the world of sin with Kshatriya blood,
Bathing it in sacred waters to soothe worldly suffering.
Keshava, you assumed the sage-warrior form of Parusharama— victory to you, Lord of the universe!
vitarasi dikṣu raṇe dik-pati-kamanīyaḿ
daśa-mukha-mauli-balim ramaṇīyam
keśava dhṛta-rāma-śarīra jaya jagadiśa hare ||7||
You offered the heads of kings in battle to the guardians of directions,
As a beautiful tribute from Ravana’s ten-headed crown.
Keshava, you assumed the form of Rama — victory to you, Lord of the universe!
vahasi vapuṣi viśade vasanaḿ jaladābhaḿ
hala-hati-bhīti-milita-yamunābham
keśava dhṛta-haladhara-rūpa jaya jagadiśa hare ||8||
You wore garments as radiant as rain clouds,
And calmed the Yamuna with your plough.
Keshava, you assumed the plough-bearing form of Krishna — victory to you, Lord of the universe!
nindasi yajña-vidher ahaha śruti-jātaḿ
sadaya-hṛdaya darśita-paśu-ghātam
keśava dhṛta-buddha-śarīra jaya jagadīśa hare ||9||
You condemned the ritual sacrifices prescribed by the Vedas,
Revealing compassion by opposing animal slaughter.
Keshava, you assumed the form of Buddha — victory to you, Lord of the universe!
mleccha-nivaha-nidhane kalayasi karavālaḿ
dhūmaketum iva kim api karālam
keśava dhṛta-kalki-śarīra jaya jagadīśa hare ||10||
You wield a sword to destroy hordes of barbarians,
Like a comet, fierce and terrifying.
Keshava, you will assume the form of Kalki — victory to you, Lord of the universe!
śrī-jayedeva-kaver idam uditam udāraḿ
śṛṇu sukha-daḿ śubha-daḿ bhava-sāram
keśava dhṛta-daśa-vidha-rūpa jaya jagadīśa hare ||11||
This noble hymn was composed by the poet Sri Jayadeva,
Listen to it — it brings joy, auspiciousness, and the essence of spiritual life.
Keshava, who assumed ten divine forms — victory to you, Lord of the universe!
vedān uddharate jaganti vahate bhū-golam udbibhrate
daityaḿ dārayate baliḿ chalayate kṣatra-kṣayaḿ kurvate
paulastyaḿ jayate halaḿ kalayate kāruṇyam ātanvate
mlecchān mūrchayate daśakṛti-kṛte kṛṣṇāya tubhyaḿ namaḥ ||12||
You uplift the Vedas, carry the worlds, and bear the Earth’s sphere on your back.
You destroy demons, deceive Bali, and bring down corrupt Kshatriyas.
You conquer Ravana, wield the plough, and spread compassion.
You subdue the impure and manifest in ten forms — O Krishna, I bow to you!
॥ Hari Om ॥
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