Śrīmad Bhāgavata Skanda 2 — The Symphony of His Forms and Fame (3 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.
As the divine symphony of the Bhagvan’s descents continues, Brahmā now reveals to Nārada the deeper essence behind these incarnations — not merely their deeds, but the wisdom and compassion that guide them. From the serene Haṁsāvatāra, where the Bhagvan appears to impart transcendental truth to the seekers of light, to the valor of Paraśurāma and the righteousness of Śrī Rāma, each form shines as a verse in the eternal hymn of dharma.
Here, the Śrīmad Bhāgavata Skanda 2 unfolds as a bridge between cosmic manifestation and spiritual illumination, showing that the Bhagvan descends not only to protect the world but to awaken discernment, devotion, and divine order within it. As we listen to these sacred revelations, we continue the Symphony of His Forms and Fame, where every Avatāra is a note of grace in the eternal melody of creation.
तुभ्यं च नारद भृशं भगवान् विवृद्ध-
भावेन साधु परितुष्ट उवाच योगम् ।
ज्ञानं च भागवतमात्मसतत्त्वदीपं
यद्वासुदेवशरणा विदुरञ्जसैव ॥ १९॥
Continuing the discourse, God Brahma said, “O Nārada! You were blessed with tattva-jñāna—the transcendental knowledge of the Supreme Bhagvan—when He appeared in His divine incarnation as Haṁsāvatāra. Pleased by your intense and unwavering devotion, the Bhagvan personally revealed to you the full science of bhakti-yoga, the path of devotional service.
Haṁsa (Swan) in Sanskrit is a timeless metaphor for the ātman — the soul — and the liberated sage. It is said to possess the mythical ability to separate milk from water, symbolizing the power to discern essence from superficiality, truth from illusion.
In this incarnation, Bhagavān does not descend to perform miracles or vanquish demons, but to impart tattva-jñāna — transcendental wisdom — to seekers like Nārada and the Sanakādi Ṛṣis. The significance of Haṁsāvatāra, however, transcends the moment:
Haṁsāvatāra is the descent of wisdom itself — a revelation of the divine faculty of discernment. It teaches that liberation is not attained through power or conquest, but through clarity, surrender, and attunement to the divine presence that dwells in all.
In this light, Haṁsa Yoga is not merely a technique, but a way of being — a synchrony with the Bhagvan’s discerning grace, a life lived in truth, subtlety, and righteousness.
चक्रं च दिक्ष्वविहतं दशसु स्वतेजो
मन्वन्तरेषु मनुवंशधरो बिभर्ति ।
दुष्टेषु राजसु दमं व्यदधात्स्वकीर्तिं
सत्ये त्रिपृष्ठ उशतीं प्रथयंश्चरित्रैः ॥ २०॥
धन्वन्तरिश्च भगवान् स्वयमेव कीर्ति-
र्नाम्ना नृणां पुरुरुजां रुज आशु हन्ति ।
यज्ञे च भागममृतायुरवावरुन्ध
आयुष्यवेदमनुशास्त्यवतीर्य लोके ॥ २१॥
During the great Samudra Manthana—the churning of the Kṣīra Sāgara, the Milky Ocean—the Bhagvan manifested in the divine form of Dhanvantari, emerging from the ocean holding a golden pitcher filled with Amṛta, the nectar of immortality. Glowing with celestial radiance, He became the embodiment of health, healing, and divine gratitude.
In this sacred form, the Bhagvan bestowed the knowledge of Āyurveda, the science of life and health, upon the world. By simply uttering His name—Dhanvantari—the most grievous of diseases can be swiftly cured. His presence is a refuge for the ailing, and His grace restores vitality and balance.
The Bhagvan, in this form, also recovered the sacrificial offerings of the gods, which had been seized by the demons, and returned them to their rightful purpose. He served the Amṛta to the Devas, granting them long life, strength, and protection. Thus, He established both immortality for the gods and the enduring study and practice of Āyurveda for the welfare of all beings.”
While Dhanvantari emerged from the ocean bearing the Amṛta, it was in the form of Mohinī that Bhagavān ensured its rightful distribution. The demons, having seized the nectar and the sacrificial offerings of the gods, threatened cosmic imbalance. In response, the Bhagvan assumed the form of Mohinī — a divine embodiment of enchantment and discernment. Through grace and illusion, She bewildered the Asuras and restored the offerings to their sacred purpose. With serene authority, She served the Amṛta to the Devas, granting them vitality, longevity, and protection. Thus, Mohinī Avatāra did not merely charm; She upheld dharma through subtle wisdom. Her role completes the divine choreography of Samudra Manthana — where healing (Dhanvantari) and illusion (Mohinī) work in tandem to restore cosmic order and initiate the enduring legacy of Āyurveda and divine balance.
क्षत्रं क्षयाय विधिनोपभृतं महात्मा
ब्रह्मध्रुगुज्झितपथं नरकार्तिलिप्सु ।
उद्धन्त्यसाववनिकण्टकमुग्रवीर्यः
त्रिःसप्तकृत्व उरुधारपरश्वधेन ॥ २२॥
God Brahma continued his discourse saying, “When the kings of the earth became corrupt and hostile toward the Brāhmaṇas, who upheld the righteous path, they began to oppress them and disrupt the order of dharma. Enraged by this growing injustice, the Bhagvan incarnated as Parashurama, born to Jamadagni and Reṇukā.
Wielding a mighty axe (Parshu), He traversed the earth twenty-one times, vanquishing the wicked among the Kshatriyas who had deviated from righteousness. Because He bore the axe as His divine weapon, He became famously known as Parashurama—the warrior-sage who restored balance and upheld dharma.”
Parashurama, the sixth avatar of Vishnu, appeared in the sage Jamadagni and Reṇukā to restore dharma As a Chiranjīvi (immortal), his legacy endures as a reminder that true strength lies in aligning action with righteousness, and that even divine wrath serves the higher purpose of restoring balance.
अस्मत्प्रसादसुमुखः कलया कलेश
इक्ष्वाकुवंश अवतीर्य गुरोर्निदेशे ।
तिष्ठन् वनंसदयितानुज आविवेश
यस्मिन् विरुध्य दशकन्धर आर्तिमार्च्छत् ॥ २३॥
यस्मा अदादुदधिरूढभयाङ्गवेपो
मार्गं सपद्यरिपुरं हरवद्दिधक्षोः ।
दूरे सुहृन्मथितरोषसुशोणदृष्ट्या
तातप्यमानमकरोरगनक्रचक्रः ॥ २४॥
वक्षःस्थलस्पर्शरुग्णमहेन्द्रवाह
-दन्तैर्विडम्बितककुब्जुष ऊढहासम् ।
सद्योऽसुभिः सह विनेष्यति दारहर्तुः
विस्फूर्जितैर्धनुष उच्चरतोऽधिसैन्ये ॥ २५॥
God Brahma continued his discourse to Narada Rishia saying, “The Bhagavan, who is complete in Himself, incarnated in the Ikshvaku dynasty as Sri Rama, born to King Dasharatha and Kausalya.. In His own divine form, He manifested as Rama, and through His amshas (partial expansions), He appeared as Lakshmana, Bharata, and Shatrughna, to bless the world and uphold righteousness.
To honor His father's word, Sri Rama willingly entered the forest, accompanied by His devoted wife Sita and loyal brother Lakshmana. There, the evil king Ravaṇa of Laṅkā abducted Sita, setting himself against the Bhagvan—and sealing his own fate.
When Ravaṇa's crime demanded justice, the Bhagvan’s anger blazed like that of Rudra intent on destroying Tripurāsura’s aerial cities. As Sri Rama’s army reached the ocean, His fury surged. The fire of His wrath began scorching the waters; sharks, snakes, and crocodiles writhed in agony as the ocean itself boiled.
Varuṇa, the god of the ocean, terrified, emerged and surrendered at the Bhagvan’s feet. Seeking refuge, he pleaded for forgiveness and promised his full support, requesting that a bridge be built across him so the Bhagvan’s army might pass.
Long before this, Rāvaṇa, intoxicated by power, had once waged war against the heavens. In battle with Indra, the tusk of Indra’s elephant Airāvata shattered and flew into the sky, its brilliance lighting all directions. A fragment struck Rāvaṇa’s head, fueling his pride. Swollen with ego, he strutted through the battlefield, imagining himself the conqueror of all realms.
But pride has its end. Rāvaṇa, who dared to abduct another’s wife, ultimately met his destruction at the hands of Sri Rama. The Bhagvan slew the ten-headed tyrant, not only rescuing Sītā but firmly reestablishing dharma—teaching that one must never covet another’s wife and must remain loyal to righteousness and restraint.
भूमेः सुरेतरवरूथविमर्दितायाः
क्लेशव्ययाय कलया सितकृष्णकेशः ।
जातः करिष्यति जनानुपलक्ष्यमार्गः
कर्माणि चात्ममहिमोपनिबन्धनानि ॥ २६॥
तोकेन जीवहरणं यदुलूकिकायाः
त्रैमासिकस्य च पदा शकटोऽपवृत्तः ।
यद्रिङ्गतान्तरगतेन दिविस्पृशोर्वा
उन्मूलनं त्वितरथार्जुनयोर्न भाव्यम् ॥ २७॥
When the number and power of evil beings on Earth increased, their unrighteous actions weighed heavily upon Bhūmi Devī—Mother Earth. To relieve her burden and restore dharma, the Supreme Bhagvan appeared in the Yadu dynasty in two divine forms: Balarama and Sri Krishna.
As an indweller of Balarama, the Bhagvan manifested with a radiant white complexion, broad shoulders, and four arms bearing the Śaṅkha, Chakra, Gadā, and Padma—just as He had appeared in Pṛthu Mahārāja. Known as Śvetakeśa in this form, He is none other than the Bhagvan Himself dwelling within Ananta Shesha. Balarāma is thus the embodiment of Shesha, and Śvetakeśa is His divine indweller.
As Kṛṣṇakeśa, the Bhagvan appeared in His full, original form as Sri Krishna—the Pūrṇa Avatāra, the complete manifestation. In these incarnations, the Bhagvan performed astonishing deeds beyond human comprehension, bringing joy to the virtuous and the devotees.
Even as an infant, Sri Krishna displayed divine līlās. As a newborn, He vanquished the demoness Pūtanā, who had come disguised as a mother. At just three months old, He overturned a heavy cart with a gentle kick of His foot. As a crawling child, He passed between two towering Yamala-Arjuna trees—actually cursed celestial beings—and uprooted them effortlessly.
Such miraculous acts, impossible for any mortal, could only be performed by the Supreme Bhagvan Himself, who, even as a child, revealed His limitless power and divine nature.
Thus, as Brahma’s sacred narration unfolds, the tapestry of the Bhagvan’s incarnations grows ever more resplendent—each descent an act of compassion, restoring balance, dispelling darkness, and guiding the soul toward truth. From Haṁsāvatāra’s serene light of wisdom to Paraśurāma’s fierce justice, from Rāma’s perfect dharma to Sri Krishna’s divine play, the Bhagvan reveals that His forms are many, yet His purpose one—to uplift, to awaken, and to redeem.
Centuries later, this timeless vision found expression again through the luminous words of Śrī Ādi Śaṅkarācārya, whose Daśāvatāra Stotra praises these very descents of the Bhagvan—not as distant myths, but as living manifestations of the Supreme in every age. Let us now listen to this exalted hymn, where philosophy meets devotion, and every verse becomes a bridge between knowledge and surrender.
Chalallola-kallola-kallolinīśa-sphurannakra-cakrātivaktrāmbulinaḥ ।
Hato yena mīnāvatāreṇa śaṅkhaḥ sa pāyād-apāyāj-jagad-vāsudevaḥ ॥ 1॥
May Bhagvan Vāsudeva, who in His Matsya (fish) incarnation slew the demon Śaṅkhasura, protect the world from calamities.
In that form, He swam through the surging waves of the ocean—His mouth gleaming like a whirlpool, His body dazzling amid the swirling hosts of crocodiles.
dharā-nirjarārāti-bhārād-apārād-akūpāra-nīrāturādhaḥ patantī ।
dhṛtā kūrma-rūpeṇa pṛṣṭhopariṣṭe sadevo mude vo’stu śeṣāṅga-śāyī ॥ 2॥
When Mother Earth, overwhelmed by the weight of mountains, demons, and endless waters, began to sink, Bhagvan in His form of Kurma (tortoise) bore her gently upon His back, bring joy and steadfastness to all.
He, the eternal one, reclines upon the serpent Śeṣa, upholding all worlds in serene strength.
udrāgre radāgre sagotrāpi gotrā sthitā tasthuṣaḥ ketakāgre ṣaḍaṅghreḥ ।
tanoti śriyaṁ saśriyaṁ nastanotu prabhuḥ śrīvarāhāvatāro murāriḥ ॥ 3॥
May Bhagvan Murāri, in His radiant Varāha (boar) incarnation—
who raised the trembling Earth upon the tip of His tusk,
standing firm with His six resplendent limbs, steady as a mountain among mountains—
bestow upon us auspiciousness and divine prosperity.
urodāra ārambha-sanrambhiṇo’sau ramā-sambhramā-bhaṅgurāgrair-nakhāgraiḥ svabhaktāti-bhaktyābhivyaktena dāruṇya-ghaughaṁ sadā vaḥ sa hiṁsyān-nṛsiṁhaḥ ॥ 4॥
May Bhagvan Narasiṁha—whose vast chest swelled with divine fury,
whose claws, fragile only to the eyes of gentle Lakṣmī,
tore through the dense darkness of cruelty,
and whose wrath was kindled by the boundless devotion of His servant—
ever protect us by destroying all forces of evil.
chalādā-kalayya trilokīṁ balīyān baliṁ sambabandha trilokī-balīyaḥ ।
tanutvaṁ dadhānāṁ tanuṁ sandadhāno vimoham mano vāmanaḥ vaḥ sa kuryāt ॥ 5॥
May Bhagvan Vāmana — the divine dwarf who, through sacred guile,
measured the three worlds and bound the mighty Bali,
veiling infinite power within a humble form —
bewilder the proud and bless our hearts with true humility.
hata-kṣatriya-asṛk-prapāna-pranṛtta-mamṛtyat-piśāca-pragīta-pratāpaḥ ।
dharākāri yena-agra-janma-agrahāraṁ vihāraṁ kriyān-mānase vaḥ sa rāmaḥ ॥ 6॥
May Bhagvan Paraśurāma — whose wrath bathed the Earth in the crimson flood of fallen kṣatriyas,
whose valor was sung even by the spirits of the slain,
and who made the Earth His first hermitage —
dwell within our hearts and sanctify our minds.
nata-grīva-sugrīva-sāmrājya-hetur-daśagrīva-santāna-saṁhāra-ketuḥ ।
dhanur-yena bhagnaṁ mahat-kāma-hantuḥ sa me jānakī-jānireṇāṁsi hantu ॥ 7॥
May that Bhagvan — who bowed His head in friendship to establish Sugrīva’s reign,
who became the banner of destruction for Rāvaṇa’s proud lineage,
and who broke the mighty bow that shattered the arrogance of desire —
destroy all sins born of attachment, through the dust of Jānakī’s feet.
ghanād-godhanaṁ yena govardhanena vyarakṣi pratāpena govardhanena ।
hatārāti-cakrī raṇa-dhvastacakrī pada-dhvastacakrī sa naḥ pātu cakrī ॥ 8॥
May the divine wielder of the discus (Cakrī) —
who, with the mighty Govardhana mountain, shielded the cows from the torrential storm,
whose radiant discus crushed the armies of foes in battle,
and at whose very tread the hosts of the wicked were scattered —
always protect us.
dharābaddha-padmāsana-sthāṅghri-yaṣṭir-niyamyānilaṁ nyasta-nāsāgra-dṛṣṭiḥ ।
ya āste kalau yogināṁ cakravartī sa buddhaḥ prabuddho’stu niścintavartī ॥ 9॥
May the Awakened One — Buddha —
seated in the lotus posture, his body upright and rooted upon the Earth,
his breath restrained, his gaze fixed upon the tip of his nose,
the sovereign of yogis in the age of Kali —
awaken within us the peace of an illumined and untroubled mind.
durāpāra-saṁsāra-saṁhāra-kārī bhavatyaśva-vāraḥ kṛpāṇa-prahārī ।
murārir-daśākāra-dhārīha kalkī karotu dviṣāṁ dhvaṁsanaṁ vaḥ sa kalkī ॥ 10॥
May Bhagvan Kalki —
the radiant warrior who rides the swift white steed,
brandishing his gleaming sword to end the boundless sorrows of worldly existence,
Murāri in his tenth divine form —
arise to shatter all forces of wickedness and cleanse the age of its decay.
Iti Śrī Ādi Śaṅkarācārya-viracitaṁ Daśāvatāra-Stotram sampūrṇam.
Thus concludes the Daśāvatāra Stotram, composed by the illustrious Sri Ādi Śaṅkarācārya —
a garland of praise celebrating the ten divine descents of the Bhagvan.
॥ Hari Om ॥
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