Srimad Bhagavata Skanda 2 – The Divine Call to Tapas and Brahma’s Vision
"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.
In the preceding chapter, King Parikshit, the crown jewel of the Pandava lineage, offered some of the most profound inquiries ever voiced questions that pierced to the very heart of existence: the mystery of creation, the soul’s bondage and liberation, the essence of yoga and dharma, and the eternal purpose behind all that is. Purified by his unwavering remembrance of Sri Krishna, he sought not mere knowledge, but the living truth that transforms.
श्रीशुक उवाच
आत्ममायामृते राजन् परस्यानुभवात्मनः ।
न घटेतार्थसम्बन्धः स्वप्नद्रष्टुरिवाञ्जसा ॥ १॥
Sri Shukacharya replied: “O noble King Parikshit! Consider how one perceives objects, actions, and experiences within a dream. Though they may appear vivid, none of them have any real connection with the waking self. Upon awakening, the dream dissolves, leaving no tangible trace of objects behind.
In the same way, the conscious soul (Jiva) is distinct from the physical body; the body itself is a product of inert Prakriti. The body, senses, and mind are not self-luminous; they are temporary and external to the soul. Yet, under the influence of Prakriti Chetana — the modes of sattva, rajas, and tamas — they appear active, projecting perception, thought, and action. The Jiva itself does not identify with them; it only witnesses their play, while Maya makes this superimposition seem real.
It is only due to Maya, the veil of ignorance, that the mind and intellect, driven by ahamkara, falsely identify with the body and claim ownership over material possessions — ‘this is mine, this is me.’ But in truth, all such possessions, all visible objects and worldly experiences, have no real relation to the pure, conscious Jivatma, which remains untouched as the witness.
Just as a dream fades with awakening, so too does this illusion dissolve when true knowledge (tattva-jnana) dawns, revealing the soul’s eternal identity beyond the play of matter.”
The Four States of Consciousness
Waking (Jagrat)
In waking, the Jivatma remains the pure witness. The mind, buddhi, and ahamkara — all products of Prakriti — project the false identity, claiming “I am this body, these are mine.” Maya veils the soul’s true nature, making this misidentification appear real. The body and senses act like garments worn actively, while the illusion of ownership belongs to the prakritic faculties, not to the self.
Dream (Swapna)
In dream, the Jivatma continues as witness. The body rests, but the mind projects subtle impressions, imaginations, and desires. Maya convinces the prakritic chetana that these dream-objects are real, though they vanish upon waking. The soul itself does not identify; it only illuminates the dream as a silent observer.
Deep Sleep (Susupti)
In deep sleep, both body and mind are inactive. The Jivatma abides in its own luminosity, but awareness is veiled by causal ignorance. Bliss is felt, but without knowledge. Maya covers the prakritic faculties in darkness, so individuality is not expressed, though the soul remains untouched. Hence, on awakening, one feels very fresh and bliss, as if renewed by contact with the soul’s natural peace. Yet, this is not conscious yoga with Paramatma; it is only the suspension of worldly distractions. True yoga belongs to the fourth state, Turiya, where the Jivatma, through devotion and grace, consciously realizes Paramatma beyond Maya.
The Fourth (Turiya)
Beyond waking, dream, and deep sleep lies Turiya, the transcendental awakening. Here, the veil of Maya dissolves completely. The prakritic chetana no longer misidentifies, and the Jivatma shines in its pure, eternal identity, distinct from body and mind. This is liberation — the state beyond speech and thought, where the soul realizes its true nature in relation to the Supreme Bhagvan.
बहुरूप इवाभाति मायया बहुरूपया ।
रममाणो गुणेष्वस्या ममाहमिति मन्यते ॥ २॥
Sri Shukacharya continued: "Maya manifests in various forms, and accordingly, living beings too appear in diverse forms — each shaped by their identification with that illusion. As the subtle body (linga deha) engages with the three guṇas of Prakriti — sattva (goodness), rajas (passion), and tamas (ignorance) — it becomes entangled in their interplay.
Through repeated indulgence in the qualities and attractions of Maya, the mind and intellect develop the false sense of identity — the ego of ‘I’ and the possessiveness of ‘mine.’ Bound by this illusion, the Jivatma, though untouched, appears controlled by Maya, like a dreamer lost in the scenes of a dream."
Jivatma and The Linga DehaThe Jivatma is the eternal conscious principle, pure, self‑luminous, and distinct from Prakriti. It never truly engages with guṇas, nor does it generate the notions of “I” and “mine.” Yet in samsara, it appears bound because it is encased within six coverings that veil its true nature and make it seem entangled.
Then the Linga Deha, the subtle body composed of sixteen principles — one Antakarna that includes (manas, ahamkara, citta, and buddhi), the five senses, the five organs of action, and the five subtle elements. Animated by the guṇas of sattva, rajas, and tamas, it is here that misidentification arises. The Linga Deha projects individuality, ownership, and desire, repeatedly indulging in the attractions of Maya, and thus develops the false sense of “I” and “mine.” Beyond this lies Prakriti, the material substratum, which provides the gross body and the external world, further binding the soul to the cycle of birth and death.
यर्हिवाव महिम्नि स्वे परस्मिन् कालमाययोः ।
रमेत गतसम्मोहस्त्यक्त्वोदास्ते तदोभयम् ॥ ३॥
Sri Shukacharya continued: “In truth, the soul is beyond Prakriti, untouched by its modes and modifications. Like a pure crystal, it is naturally clear and unblemished—yet appears to take on the color of whatever object is placed near it. In the same way, though the soul seems influenced by Maya and Kala, it remains inherently unchanged.
The false notions of ‘I’ and ‘mine’ arise not from the soul itself, but from the prakritic faculties — manas, ahamkara, citta, and buddhi — which, under Maya’s veil, project ownership and identity. The soul is only the witness, never the doer or possessor.
When the soul abides in its own greatness, established in the Supreme Bhagvan, the deluding influences of time and Maya no longer bind. Freed from ignorance, it renounces false identifications and dualities, resting in inner bliss.
Thus, the soul shines forth in its pure identity—untouched, indifferent to illusion, and rejoicing eternally in its relation to Paramatma.”
Sri Shukacharya said:
“O Parikshit! To understand the true nature of the individual soul (jivatma), the Supreme Spirit (Paramatma), and their eternal relationship, God Brahma performed deep and honest tapas at the dawn of creation—an austerity born of sincerity and longing for truth.
The Bhagvan personally initiated Brahma into the knowledge of Atma-tattva—the realization of the self, the Supreme Bhagvan, and the essential distinction between the finite soul and the Infinite Bhagvan, and how the jiva is to be understood in relation to the ever-independent and complete Supreme Being.
O King Parikshit! What was once revealed to Brahma at the beginning of creation, I shall now reveal to you—just as it is, without distortion. May you receive it with the same sincerity with which Brahma once sought it.”
स आदिदेवो जगतां परो गुरुः
स्वधिष्ण्यमास्थाय सिसृक्षयैक्षत ।
तां नाध्यगच्छद्दृशमत्र सम्मतां
प्रपञ्चनिर्माणविधिर्यया भवेत् ॥५॥
"The Supreme Master of all living beings in the three worlds—the earth, the lower realms, and the heavens—is God Brahma. Seated upon his birthplace, the lotus that emerged from the navel of the Supreme Bhagvan, Brahma began to contemplate creation.
But as he looked inward and thought deeply, he found himself in complete darkness. There were no clear visions, no images of creation, no direction. He was clueless—unable to grasp where to begin, how to proceed, or what the process of creation even was.
Though he held the power to create, the knowledge was veiled—his mind, like a lamp without oil, could not yet illuminate the path ahead."
The Six Coverings of Jivatma
The first veil is Jeevachadika, the sheath of individuality, which limits the soul into the appearance of a finite “jiva.” Next is Paramachadika, the cosmic covering, which obscures the soul’s eternal dependence on Paramatma and makes it seem autonomous. Then comes Kāma, the covering of desire, which binds the subtle faculties to attraction and aversion, pulling the soul into repeated indulgence. Alongside this is Karma, the covering of accumulated deeds, which dictates bondage through cause and effect, chaining the soul to the fruits of its actions. Then the Linga Deha, the subtle body composed of sixteen principles is the operative sheath where misidentification directly arises.
स चिन्तयन् द्व्यक्षरमेकदाम्भसि
उपाशृणोद्द्विर्गदितं वचो विभुः ।
स्पर्शेषु यत्षोडशमेकविंशं
निष्किञ्चनानां नृप यद्धनं विदुः ॥ ६॥
Sri Shukacharya continued: "As God Brahma sat absorbed in thought, pondering the mystery of creation and seeking inner clarity, a profound moment occurred. From the vast Pralayodaka—the cosmic waters of dissolution surrounding him—he heard twice-repeated syllables echoing from all directions.
One syllable came from the sixteenth and the other from the twenty-first letter of the sparsa varnas—the consonants classified by touch. When joined together, these formed the sacred word: Tapa—austerity.
This divine utterance, Tapa, became the wealth of the sages and the foundation of renunciation for the sannyasis, the order of life dedicated to spiritual realization. For those who seek the Supreme Truth, it is through tapas—pure, unwavering austerity—that realization begins.
निशम्य तद्वक्तृदिदृक्षया दिशो
विलोक्य तत्रान्यदपश्यमानः ।
स्वधिष्ण्यमास्थाय विमृश्य तद्धितं
तपस्युपादिष्ट इवादधे मनः ॥ ७॥
Sri Shukacharya continued: "Surprised by the mysterious utterance, God Brahma turned in all directions, seeking the source of those two syllables. But he found no one. There was no visible speaker, no divine form—only the sound resonating from the stillness of the cosmic waters.
Seated upon the lotus that had sprouted from the navel of the Bhagvan Padmanabha, Brahma reflected deeply: “This must be a direct instruction—to me—from the Supreme. Surely, this call to ‘Tapa’ is meant for my own upliftment and the beginning of true understanding.”
With this realization, Brahma fixed his mind, resolved and steady, and immersed himself in deep tapas—austerity born not of compulsion, but of devotion and the longing for truth."
दिव्यं सहस्राब्दममोघदर्शनो
जितानिलात्मा विजितोभयेन्द्रियः ।
अतप्यत स्माखिललोकतापनं
तपस्तपीयांस्तपतां समाहितः ॥ ८॥
Sri Shukacharya continued: "God Brahma, the foremost among ascetics, whose knowledge is unfailing and whose devotion is unwavering, undertook intense tapas for a thousand celestial years. With singular focus, he brought his mind under control, restraining the five organs of sense, the five organs of action, and even the mind itself—stilling all outward and inward movements.
So powerful was his austerity that its brilliance alone could have illuminated all fourteen worlds—from the lowest nether realms to the highest spiritual abodes. His tapas radiated not only light but purity, resolve, and a longing to receive divine knowledge from the Supreme Bhagvan Himself."
The subtlety lies in tapas or guṇopāsana. Through tapas — contemplation of Paramatma’s divine qualities — the Jivatma, as pratibimba (reflection), reflects the radiance of the Bhagvan, who is the bimba (image). The Jivatma itself is never altered by the guṇas of Prakriti; it remains the pure witness. Yet, when illumined by Paramatma’s grace, the Jivatma shines with reflected brilliance, and that light purifies and aligns the linga deha — the faculties of mind and intellect. Without the Bhagvan’s grace, the linga deha remains subject to the sway of sattva, rajas, and tamas. With His grace, however, the Jivatma gleams with borrowed brilliance, and this reflected light elevates the prakritic faculties, turning them toward clarity and devotion.
तस्मै स्वलोकं भगवान् सभाजितः
सन्दर्शयामास परं न यत्परम् ।
व्यपेतसङ्क्लेशविमोहसाध्वसं
स्वदृष्टवद्भिः पुरुषैरभिष्टुतम् ॥ ९॥
Sri Shukacharya continued: "Pleased with God Brahma’s unwavering penance, the Supreme Bhagvan granted him a rare and sacred vision—He revealed the divine realm of Vaikuntha, the Bhagvan’s own eternal abode, which is second to none.
This transcendental region is untouched by even a trace of sorrow, ignorance, delusion, or fear. There is no decay, no illusion, no binding karma—only truth, bliss, and liberation.
It is a realm unseen by worldly eyes, where only the most fortunate gods—those blessed by the Bhagvan’s grace—may enter or behold. These divine beings, overwhelmed with joy, eternally sing the glories of Vaikuntha, unable to contain their wonder and bliss."
In this sacred dialogue, Sri Shukacharya begins unveiling the highest truths of soul, Maya, and creation, guiding Parikshit step by step toward liberation. Here, philosophy becomes illumination, and narrative becomes nectar.
For the Srimad Bhagavata is not a book of arguments but a scripture of awakening—one that fills the inner chambers of the heart with Bhagavan’s presence, softens the knots of ego through bhakti, and ensures that at the final moment the mind turns to Him as naturally as a river flow to the sea.
By the grace of our Gurus and the blessed Rishis who preserved this wisdom, may these teachings inspire steadfast devotion and clear vision on the path of truth.
॥ Hari Om ॥
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