Shreemad Bhagavat Mahapuran- Canto: 11, Chapters: 4 & 5
King Nimi asks, “O Yogishwars! Now, please explain Karma Yoga, by which a person quickly becomes purified and attains knowledge leading to naishkarmya (freedom from the bondage of doership, actions, and their fruits). I had previously asked the Sanakadi sages the same question, but they did not answer me. What was the reason for that?”
In response, the sixth Yogishwar, Avirhotra, explains to King Nimi the definitions of karma, akarma, and vikarma, as well as the basis for understanding them.
- Karma (Actions Prescribed by the Scriptures): These are actions that the scriptures enjoin one to perform. Examples include performing yajna, worship, charity, speaking the truth, serving one’s parents, and selflessly carrying out one’s prescribed duties.
- Vikarma (Prohibited Actions): Actions the scriptures forbid. They harm the individual and cause spiritual downfall. Examples include lying, stealing, violence, deceit, intoxication, adultery, and depriving others of what rightfully belongs to them.
- Akarma: Actions performed without desire for personal gain, solely to please Bhagwan. Such actions do not produce karmic bondage; therefore, the soul does not become entangled in the cycle of worldly existence.
Avirhotra says that the essential point is this: what constitutes a prescribed action, a prohibited action, or a violation of scriptural injunctions cannot be determined merely by one’s own reasoning, social customs, or ordinary moral thinking. The true standard is the Vedas.
The Yogishwar further explains that the difficulty lies in the Vedas being apaurusheya (not composed by any human being) but eternal and of divine origin. Their language, injunctions, prohibitions, indications, and profound meanings are extremely difficult to understand correctly. Therefore, even great scholars sometimes fail to grasp the true intention of the Vedas. For this reason, when you were a child, the sages Sanaka and his brothers did not consider you ready for such a profound subject and therefore did not answer your question.
The Vedas do not prescribe actions to bind people to karma; rather, they prescribe actions to gradually free them from karmic bondage. Just as a child is enticed with something sweet to take medicine, the Vedas first encourage people to perform virtuous actions by describing rewards in the heavenly realms and other desirable outcomes.
One whose ignorance has not been dispelled and whose senses are not under control falls into irreligion if he abandons prescribed duties according to his own whims. But one who renounces the desire for the fruits of action and offers all scripturally prescribed duties to Bhagwan, the Soul of the universe, gradually attains naishkarmya - freedom from karmic bondage.
“O King! One who wishes to quickly untie the knot of ‘I’ and ‘mine’ within the heart should take shelter of a Sadguru, learn the proper method of worship from him, and worship Bhagwan Purushottam in the form of one's beloved Ishta Dev.
“With both external and internal purity, the spiritual seeker should meditate upon Bhagwan with one-pointed attention and faithfully worship His sacred deity form or His presence within the heart. One should offer prayers, bow down before Him, and finally surrender oneself completely at His lotus feet.
“In this way, one who faithfully worships Shree Hari as pervading every particle of the external universe and residing within one's own heart soon becomes free from karmic bondage and attains the highest perfection.”
Description of Bhagwan’s Various Avatars
King Nimi asks, “O Yogishwars! Bhagwan manifests innumerable avatars, becoming lovingly bound by the devotion of His devotees, and performs countless divine pastimes. Please describe those pastimes that Bhagwan has performed, is performing, and will perform.”
The seventh Yogishwar, Drumila, says, “O King! Bhagwan is infinite, and His qualities are likewise infinite. One may perhaps be able to count the particles of dust on the earth, but no one can ever reach the limit of the qualities of Bhagwan, who is the source of all powers.
“Bhagwan first created earth, water, fire, air, and space from Himself. Then, from these five great elements, He manifested the cosmic universe and entered it as the indwelling Lord. This is the Purush form of Adi Deva Narayan and His first avatar. Within that Cosmic Purush, all three worlds exist. From Him all living beings derive their senses, knowledge, life force, and capacity for action. Through His three gunas, sattva, rajas, and tamas, the creation, sustenance, and dissolution of the universe take place.
“For the work of creation, He manifests as Brahma through the predominance of rajo guna. For the maintenance of the universe, He manifests as Yajnapati Vishnu through the predominance of sattva guna. And for dissolution, He manifests as Rudra through the predominance of tamo guna. Thus, from the one Adi Purush, Narayan, arise the creation, sustenance, and dissolution of the entire universe.”
Bhagwan Nar-Narayan Manifested Urvashi and Many Other Celestial Maidens
Bhagwan took birth as the great sages Nar and Narayan from Dharma and Murti, the daughter of Prajapati Daksha. They taught and personally practised the path of devotion to Bhagwan. Even today, They remain at Badrikashram, performing austerities for the welfare of the world.
Seeing Their intense penance, Indra became fearful and sent Kamadev, accompanied by Spring, the Malaya breeze, and many celestial apsaras, to disturb Their meditation. Unaware of the immeasurable glory of Bhagwan, Kamadev employed every means at his disposal to distract Them, but failed.
Nar-Narayan Rishi immediately understood Indra's intention. Smiling compassionately, They said to the frightened Kamadev and his companions, “O Kamadev, O Malaya breeze, and O celestial maidens! Do not be afraid. You are our guests. Stay here and accept our hospitality.”
When Nar-Narayana granted them fearlessness in this way, Kamadev and his companions bowed their heads in shame and offered prayers to the merciful Lord.
Pleased with their prayers, the all-powerful Bhagwan Narayan manifested, by His Yogamaya, countless celestial maidens of such extraordinary beauty that even the apsaras of heaven appeared insignificant before them. Seeing them, Indra's attendants were astonished and completely humbled.
Smiling, Bhagwan Narayan said, “Choose whichever of these maidens pleases you and take her with you to enhance the beauty of heaven.”
By His command, they selected Urvashi, the most beautiful among those divine maidens, and returned with her to the heavenly planets. There, before the assembly of the devas, they described the incomparable power and glory of Nar-Narayan. Hearing this, Indra became deeply astonished and humbled.
Although Bhagwan Vishnu always remains unchanged in His own eternal nature, He accepts innumerable avataras for the welfare of the entire universe. He appeared as Hamsa, Dattatreya, Sanaka, Sanandana, Sanatana, Sanat Kumara, and our father, Rishabhadev, to teach the path of self-realisation. As Hayagriva, He slew the demons Madhu and Kaitabha and recovered the Vedas that they had stolen.
At the time of the cosmic dissolution, Bhagwan assumed the Matsya avatara and protected the future Manu Satyavrata, along with the earth and the seeds of all herbs and grains. Thereafter, as Varaha, He lifted the earth from the depths of Rasatala and killed Hiranyaksha.
As Kurma, He supported Mount Mandara on His back so that the ocean's churning could be completed. As Ajit, He rescued His distressed devotee Gajendra from the jaws of the crocodile.
Once, the Valakhilya Rishis had grown extremely weak from prolonged austerities. While carrying sacrificial firewood for Sage Kashyapa, they fell into a small pit formed by a cow's hoof and, because of their frailty, were unable to climb out. When they prayed to Bhagwan, He appeared in an avatara and delivered them.
When Indra incurred the sin of killing Vritrasura and hid himself in fear of the consequences, Bhagwan protected him. Similarly, when the demons imprisoned the helpless celestial women, Bhagwan delivered them from their captivity.
When Hiranyakashipu began persecuting Prahlada and the saintly devotees, Bhagwan appeared as Narasimha to protect them and slew Hiranyakashipu. To protect the devas, He destroyed numerous mighty demons during the battles between the devas and the asuras. In different Manvantaras, He accepted many partial avataras to preserve the three worlds.
Later, Bhagwan appeared as Vaman. On the pretext of asking for three paces of land, He reclaimed the earth from the demon king Bali and restored it to the devas, the sons of Aditi. As Parashuram, He rid the earth of oppressive kshatriyas twenty-one times. To destroy the Haihaya dynasty, He appeared in the Bhrigu lineage like a blazing fire.
Thereafter, Bhagwan descended as Ram. He built a bridge across the ocean, slew Ravan, and destroyed Lanka. The sacred glory of Lord Ram destroys the sins of the world. Sita's Lord is eternally victorious everywhere.
Although Bhagwan is unborn, He will later appear in the Yadu dynasty as Bhagwan Shree Krishna to relieve the burden on the earth and perform astonishing pastimes beyond the power of even the greatest devas.
In the future, He would appear as Bhagwan Buddha and, through profound reasoning, turn away those who were unqualified to perform Vedic sacrifices but engaged in improper acts in the name of yajnas. At the end of Kaliyug, He would appear as Kalki and destroy the unrighteous rulers.
The glories and fame of Bhagwan are limitless. The great saints have repeatedly sung the praises of His innumerable avataras and His divine pastimes, for they are beyond all measure.
What Is the Fate of Those Who Do Not Worship Bhagwan?
King Nimi asked, "O great Yogishwaras! You are exalted self-realised souls and supreme devotees of Bhagwan. Kindly explain the fate of those whose material desires have not been pacified, whose minds and senses remain uncontrolled, and who generally do not engage in the worship of Bhagwan."
The eighth Yogishwara, Chamas, replied, "O King! Bhagwan Himself is the creator, Lord, and indwelling Supersoul of the four varnas- Brahmana, Kshatriya, Vaishya, and Shudra, as well as the four ashrams- Brahmacharya, Grihastha, Vanaprastha, and Sanyas. Therefore, even if a person faithfully follows the duties of his varna and ashram, he will inevitably face spiritual downfall if he neglects or disrespects Bhagwan.
Those who remain deprived of hearing Bhagwan's divine pastimes and chanting His holy names are especially deserving of the compassion of His devotees. Saints should mercifully give them opportunities to hear Bhagavad katha and engage in bhajan, thereby opening the path to their ultimate welfare.
O King! Many people become learned in the Vedas and undergo all the prescribed Vedic purificatory rites, yet they fail to understand the true purpose of the Vedas. Although they consider themselves wise, they remain absorbed in lust, anger, hypocrisy, and pride. They even ridicule saintly devotees of Bhagwan. Their pride in wealth, noble birth, learning, beauty, and physical strength blinds them so completely that they fail to recognise Bhagwan, who resides within their own hearts.
The purpose of the Vedas is not to encourage material enjoyment but to gradually regulate and ultimately eliminate attachment to it. The injunctions regarding marriage, sacrifice, and other Vedic duties are not meant to promote indulgence or violence. Rather, they are intended to restrain uncontrolled desires within the boundaries of dharma and gradually elevate the soul beyond them.
The highest use of wealth is to support dharma. The fruit of dharma is the realisation of the Supreme Truth, and from that realisation arises supreme peace. But those who waste both their wealth and their lives solely in the pursuit of sense enjoyment forget that the body is temporary and that death is inevitable.
Those who become attached to the temporary body and its relationships while remaining indifferent to Bhagwan, the indwelling Self of all beings, are certain to fall down. They attain neither self-realisation nor lasting satisfaction through material enjoyment. Instead, they continue to wander amid the endless entanglements of dharma, artha, and kama.
Such deluded people bind themselves by their own actions. Time repeatedly destroys all their plans and ambitions, yet neither their desires nor their chain of karma ever comes to an end. Consequently, they never attain true peace.
Those who turn away from Bhagwan Shree Krishna, the indwelling Lord of all beings, labour tirelessly to accumulate homes, children, friends, wealth, and possessions. Yet, in the end, they are forced to leave everything behind. Against their own wishes, they are carried to terrible hellish destinations. Such is the fate of materialistic people who do not worship Bhagwan.
Description of Bhagwan's Yuga Avataras
King Nimi asked, "O Yogishwaras! Kindly explain at what time Bhagwan appears in which complexion and form, and by what names and methods human beings worship Him in the different ages."
The ninth Yogishwara, Karabhajana, replied, "O King! In the four yugas- Satya, Treta, Dvapara, and Kali- Bhagwan manifests in different complexions, names, and forms, and is worshipped according to the practices appropriate for each age.
- In Satya Yug, Bhagwan appears with a white complexion, four arms, and the form of an ascetic. The peaceful, self-controlled, and equipoised people of that age worship Him through meditation and austerities.
- In Treta Yug, Bhagwan appears with a red complexion, personifying Yajna agni (sacrificial fire). The righteous people of that age worship Shree Hari through the three Vedas and Vedic yajnas.
- In Dwapar Yug, Bhagwan appears with a dark complexion, adorned with yellow garments and bearing the conch, discus, and mace. During that age, people worship Bhagwan as Vaasudev, Sankarshan, Pradyumna, and Aniruddha through both Vedic and Tantric methods.
- In Kaliyug, intelligent people primarily worship Bhagwan through chanting His holy names, divine qualities, and pastimes. They offer their obeisance to the lotus feet of that compassionate Lord, who lovingly accepts those who surrender to Him, destroys all suffering, and carries the soul across the ocean of material existence.
O King! Although the methods of worship differ from one yug to another, Shree Hari alone is the supreme Lord and the ultimate goal of all human pursuits. The unique glory of Kaliyug is that simply by chanting the holy names of Bhagwan, a soul can attain the highest spiritual welfare. Therefore, the wise and spiritually discerning saints glorify this age.
For the soul that has been wandering through the cycle of birth and death since time immemorial, there is no greater blessing than chanting Bhagwan's holy names, divine qualities, and pastimes. Such chanting purifies the heart, destroys material bondage, and bestows supreme peace.
One who renounces all selfish desires for the fruits of action and all sense of duality, and wholeheartedly surrenders to Bhagwan Mukund, becomes freed from every debt and all forms of bondage. When a devotee lovingly worships the lotus feet of Bhagwan with exclusive devotion, Shree Hari Himself resides within that devotee's heart and removes all impurities and faults.
Naradji then said, "O Vasudev! After hearing this exposition of Bhagavat Dharma from the nine Yogishwaras, King Nimi became overwhelmed with joy. Along with the officiating priests and spiritual teachers, he worshipped those great sages with deep reverence. Thereafter, before the eyes of everyone present, the nine Yogishwaras disappeared from sight. King Nimi faithfully practised the Bhagavat Dharma he had heard from them and ultimately attained the supreme destination.
"O Vasudeva! You too should faithfully follow this Bhagavat Dharma. By doing so, you will become free from all material attachments and attain the supreme abode of Bhagwan. You and Devaki are supremely fortunate, for the all-powerful Bhagwan Shree Krishna Himself has appeared as your son. Through His darshan, touch, embrace, conversation, and the opportunity to lovingly serve Him as your child, both your lives have become completely sanctified. Even kings such as Shishupal, who constantly remembered Shree Krishna with feelings of enmity, attained liberation through Him. What then can be said of those who remember Him with genuine love and devotion?
"O Vasudev! Do not think of Shree Krishna merely as your son. He is the indwelling Self of all beings, the Supreme Lord, eternal and imperishable, beyond all causes. Concealing His divine majesty, He has assumed a human form to perform His transcendental pastimes. He has descended to relieve the burden of the earth, destroy irreligion, protect the saintly, and bestow supreme peace upon all living beings."
Shree Shukadevji says to Parikshit, "After hearing this instruction from Naradji, Vasudev and Devaki were filled with profound wonder, and whatever illusion still remained in their hearts was completely dispelled. Whoever hears and reflects upon this supremely sacred narration with one-pointed attention becomes freed from grief and delusion and ultimately attains the supreme destination."
Summary: JKYog India Online Class- Shreemad Bhagavat Katha [Hindi]- 10.07.2026
