Srimad Bhagavata Skanda 2 – Dasha Lakshana: The Ten Great Themes
"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 previous reflection, we entered the heart of the Srimad Bhagavata, where Shuka narrated the sacred conversation between Sri Hari and His son Brahma, culminating in the Chatushloki—the four seed verses in which Bhagavan revealed the very essence of Being. In these verses, knowledge was grounded not in argument or speculation, but in direct vision and realization of the Supreme. Having unveiled the asharya-tattva in its purest form, the Bhagavata now unfolds its inner architecture. Here, Sri Shuka, answering King Parikshit, delineates the ten great themes through which this supreme truth is progressively revealed. What follows is not a departure from the earlier revelation, but its systematic expansion—a sacred framework in which cosmology, history, psychology, devotion, and liberation all flow, like nine rivers, toward their oceanic culmination in Ashraya, Sri Hari Himself.
श्रीशुक उवाच
अत्र सर्गो विसर्गश्च स्थानं पोषणमूतयः ।
मन्वन्तरेशानुकथा निरोधो मुक्तिराश्रयः ॥ १॥
Answering King Parikshit, Sri Shukacharya said: In the Srimad Bhagavata, ten great themes or dasa-lakshana are expounded. These include:
- Sarga — the primary creation of the universe
- Visarga — the secondary creation or sub‑creation
- Sthana — the arrangement of planetary systems and cosmic order
- Poshana — the nourishment and protection granted by Bhagavan
- Uti — the impulses and creative motivations of beings
- Manvantara — the cycles of Manus that mark cosmic time
- Isanukatha — the divine accounts of the Bhagvan
- Nirodha — the dissolution of creation, when the universe is withdrawn back into subtle nature under the Bhagvan’s will
- Mukti — liberation from bondage
- Ashraya — the Supreme refuge, Sriman Narayana Himself
दशमस्य विशुद्ध्यर्थं नवानामिह लक्षणम् ।
वर्णयन्ति महात्मानः श्रुतेनार्थेन चाञ्जसा ॥ २॥
“Among these ten themes, the nine are expounded by the great sages to illuminate and establish the tenth—Ashraya, the Supreme refuge in Bhagavan. Through scripture and reason, they show that cosmology, history, and philosophy are not ends in themselves, but pathways leading to the recognition of the Bhagvan as the ultimate shelter,” said Sri Shukacharya.
Hence, just as nine rivers converge into the ocean, the nine topics of the Bhagavata flow into the tenth—Ashraya tattva. Without the ocean, the rivers lose their meaning; without the refuge of Bhagavan, cosmology and philosophy remain incomplete.
भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृतः ।
ब्रह्मणो गुणवैषम्याद्विसर्गः पौरुषः स्मृतः ॥ ३॥
Continuing, Sri Shukacharya said: "Under the will of Bhagavan, when the equilibrium of the three gunas—sattva, rajas, and tamas—is disturbed, Prakriti unfolds into the five great elements (akasha, air, fire, water, and earth), the five subtle essences (sound, touch, form, taste, and smell), the five sensory organs (ears, skin, eyes, nose, and tongue), along with ahankara (ego) and mahattattva (cosmic intellect). This unfolding is called sarga, the primary creation. Thereafter, the subsequent creation of all animate and inanimate beings, fashioned by Brahma from the cosmic form of the Virat Purusha, is called visarga, the secondary creation.”
स्थितिर्वैकुण्ठविजयः पोषणं तदनुग्रहः ।
मन्वन्तराणि सद्धर्म ऊतयः कर्मवासनाः ॥ ४॥
“The creation, maintenance, and dissolution of the cosmos are carried out under the Bhagvan’s will. Of these, the process of sustaining and protecting the universe—sthiti—is accomplished by Bhagavan Vishnu, revealing His immeasurable grace, compassion, and greatness. His act of nourishing and favoring all beings is called poshana.
The manvantara is both the rhythm of cosmic time, measured by the succession of Manus, and the righteous order they establish, guiding beings in accord with eternal law.
Uti refers to the impulses and creative motivations that arise in beings, leading to karma and binding them through attachment. These impulses are shaped by both conscious will (chetana shakti) and unconscious impressions (achetana shakti or vasanas) stored in the subtle mind. Thus, uti is the karmic impetus that sustains the cycle of samsara.”
अवतारानुचरितं हरेश्चास्यानुवर्तिनाम् ।
सतामीशकथाः प्रोक्ता नानाऽऽख्यानोपबृंहिताः ॥ ५॥
“The narrations of Bhagavan Hari’s incarnations, the deeds of His devotees, and the stories of the righteous are called Isanukatha. These accounts, enriched with many stories and sub‑stories, purify those who hear and sing them, uplifting the soul toward the realization of Brahman’s true nature.”
निरोधोऽस्यानुशयनमात्मनः सह शक्तिभिः ।
मुक्तिर्हित्वान्यथा रूपं स्वरूपेण व्यवस्थितिः ॥ ६॥
“When Bhagavan Maha Vishnu reclines in yogic sleep (yoganidra), the dissolution of beings along with their subtle powers into Him is called nirodha. Liberation (mukti) is the soul’s release from ignorance and false identifications, abandoning all other forms and being established in its own eternal nature (svarupa) in relation to the Supreme,” said Sri Shukacharya.
आभासश्च निरोधश्च यतश्चाध्यवसीयते ।
स आश्रयः परं ब्रह्म परमात्मेति शब्द्यते ॥ ७॥
“O Parikshit, the Supreme refuge (ashraya) is He from whom all manifestation arises, into whom all dissolution returns, and by whom all sustenance is maintained. This very Bhagavan, who dwells as the indwelling Self (Atman) in all beings, is glorified in the scriptures as Paramatma, the Supreme Soul. He is the Parabrahman, the eternal fountainhead of truth, the shelter of all beings. To establish this ashraya tattva, the other nine themes of the Bhagavata stand as supporting pillars.”
Just as the sun is the source of dawn, the sustainer of daylight, and the absorber of dusk, so too is Bhagavan the source of creation, the sustainer of existence, and the refuge at dissolution. He alone is the Supreme Fountainhead, the pinnacle of absolute truth.
योऽध्यात्मिकोऽयं पुरुषः सोऽसावेवाधिदैविकः ।
यस्तत्रोभयविच्छेदः पुरुषो ह्याधिभौतिकः ॥ ८॥
एकमेकतराभावे यदा नोपलभामहे ।
त्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रयः ॥ ९॥
“The Supreme Purusha, the transcendental Spirit, is known as adhyatmika—the indwelling Self, the primal God. The same Purusha is also adhidaivika—the Bhagvan of the gods, the ruler even of Indra. As the source of all beings, He is adhibhautika—the principle behind the material creation. These three—inner, divine, and material—cannot be understood in isolation, for each depends on the others. Only the Supreme, who comprehends and embodies all three, is the true Atman, the eternal refuge of all beings. Thus, all reward and fulfillment lie only in Paramatma, the abode of refuge.”
Just as a single flame lights the lamp, shines through the glass, and warms the room, so does the Supreme Purusha manifest as adhyatmika (inner Self), adhidaivika (cosmic ruler), and adhibhautika (material source). He alone is the unity of all three, the eternal refuge. This shows that the Bhagvan is not only the source of creation, dissolution, and sustenance, but also the unity of the three domains—inner, divine, and material. This confirms that all nine lakshanas converge into the tenth: He alone is the unity of all, the eternal refuge.
पुरुषोऽण्डं विनिर्भिद्य यदासौ स विनिर्गतः ।
आत्मनोऽयनमन्विच्छन्न पोऽस्राक्षीच्छुचिः शुचीः ॥ १०॥
“The Virat Purusha, having formed the universe, broke open the shell of the cosmic egg and emerged in another form. Seeking a place of residence, Bhagavan—by His pure will (satyasankalpa)—manifested the pristine waters of transcendental purity, wherein He established Himself.”
तास्ववात्सीत्स्वसृष्टासु सहस्रपरिवत्सरान् ।
तेन नारायणो नाम यदापः पुरुषोद्भवाः ॥ ११॥
“Having manifested as Nara, the Supreme Purusha created the pristine waters of transcendental purity. Those waters, sanctified by His presence, came to be known as Nara. Resting upon them for thousands of years, He was celebrated as Narayana—the One whose abode is upon the waters,” said Sri Shukacharya.
The name Narayana arises from the union of Nara and Nara. Nara refers to the primordial being, while Nara denotes the waters created by Him. Thus, Narayana means ‘He whose resting place (ayana) is upon the waters (nara).’ The Virat Purusha is a dependent manifestation of Maha Vishnu. But the title Narayana points directly to the Supreme Vishnu Himself. His resting upon the waters for thousands of years is symbolic of timelessness, not fatigue, but the yogic repose known as yoganidra. This verse thus stands as a scriptural foundation for the name Narayana, affirming His sovereignty as both source and refuge of all beings, and opening a direct gateway to devotion and realization.
Thus, the Srimad Bhagavata reveals its own inner architecture: a sacred unfolding in which creation, sustenance, dissolution, history, and liberation are not ends in themselves, but deliberate movements guiding the seeker toward Ashraya—the Supreme refuge, Bhagavan Narayana. The nine lakshanas illuminate the path, but the tenth alone is the destination; without Him, knowledge remains fragmented, and cosmology incomplete.
When the seeker recognizes that the same Bhagvan pervades the inner Self (adhyatmika), governs the cosmos (adhidaivika), and manifests as the material world (adhibhautika), vision matures into realization. In this recognition, inquiry finds rest, devotion finds fulfillment, and the soul discovers its eternal shelter in the One from whom all arises, by whom all is sustained, and into whom all returns. Let this not remain as an intellectual assessment that still leaves one bound to samsara until this truth is lived. So, let us do the anusandana—immersing in this truth—so that it saturates our every intellect, shapes our thought, and guides our action.
Anusandana
Let truth become thought, thought become action, action become surrender, surrender become shelter in Sriman Narayana.
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