The Spiritual Teachings of the Srimad Bhagavatam    

      Surrender and devotion (bhakti) are the most important constituents of worship in this Holy Scripture. It is believed that when we cleanse and decorate the idol of God in the spirit of surrender, it’s rather symbolic; in effect, we cleanse and purify our own inner self, or antahkaran. This transformation of antahkaran in itself becomes the source of infinite bliss and joy! Having obtained this bliss, the devotee does not hanker after any other material possession of the world. Many consider the Srimad Bhagavatam as the complete scripture of Hinduism. Spiritual teachings contained in the Bhagavatam are very practical for common men to understand and follow. It also shows a dynamic approach in vigorously denouncing the caste system.

      Ved Vyasa is considered the compiler of the four Vedas. But as there were many restrictions on common people, women, and the low-caste Shudras, Ved Vyasa later wrote the Mahabharata and the Bhagavatam. In this way, the dominant influence of the high-caste Brahmins of the Aryan period was contained in these subsequent Hindu scriptures. The Srimad Bhagavatam was written for common man, who is not well versed in complex philosophies and academic deliberations. The teachings are therefore quite simple and straightforward:

Only as much as is needed by the stomach, you may take and eat. If one takes more than that, it is sinful.
• One who sees eternal soul in all beings and sees all beings in the soul is the man of spirituality.
• For one who attains excellence in his trade or profession, it is not for any personal ego satisfaction or selfish gain; rather, it is for the service and well being of all.
• One who uses his knowledge or strength for his own selfish ends may be destroyed, as Ravana was destroyed, even though he was a Brahmin of very high knowledge and a king with great power.
• The Supreme Lord loans knowledge, power, and all other assets to us, so we may use the same for the welfare of all beings. This is the concept of Hindu religion.
• According to the teachings of the Bhagavatam, the loftiest Vedantic thought is vasudhaiva kutumbakam—the whole world is but a family. In all beings there pervades the same cosmic spirit. There is none alien, so we need have no enmity toward anyone. We must, instead, love and nurture all. There are examples of great kings, such as Harishchandra and Bali, who preferred to give away their kingdoms and everything they possessed to uphold a promise. Truth and integrity are most valued in Hindu society.
• There are many tales in the Bhagavatam in which those who hurt and harm others are destroyed, such as the tales of Ravana, Kansa, and Harnakeshap. But at the same time, dying for the cause of righteousness is considered as most worthy and full of merit. Hindu philosophy recognizes that strength and power used for protecting the weak and oppressed is act of worthiness. But the same used for one’s own selfish ends is unworthy and sinful.
• Lord Krishna has promoted the virtue of forgiveness but has, at the same time, condemned the attitude of timidity and weakness in the face of aggression and violence.
• In the period of truth, Satya Yuga, one could attain moksha (salvation) only after prolonged austerities and meditations. But in this Dark Age, Kali Yuga, man may achieve salvation only through devotion. There is the story of Atamdev, who got a son after many austerities. He had a feeling, as was mentioned in the scriptures, that only through the son would he attain salvation, as per the practice of performing certain rituals after death for the
salvation of the soul of the deceased. But his son was full of sin and evil. Atamdev then became totally disillusioned with the son. In the end he realized that man should do devotional prayers and good acts himself and not become dependent on his progeny for salvation.
• With the love of God, all vices will drop one by one. When one truly remembers God and surrenders himself completely at his feet, one then becomes gentle and pure. • Man may realize that God dwells in everything and in everybody. Apart from God, there exists nothing at all. Ego and sensual attachments lead us astray.
• Only in the human form is one in a position to offer devotional prayers to God. Human birth is, therefore, considered as the most precious birth. By remembering God, one remembers the divine virtues of God. Man then gradually attains these virtues, such as truth, purity, compassion, forgiveness, renunciation, contentment, equanimity, austerity, peace, reading the scriptures, brilliance, courage, power, enthusiasm, pride, humility, and many more.
• The king (or the politician) in whose reign the people are unhappy and sorrowful loses his name, fame, life, and prosperity. It is the primary duty of the king (or the politician) to keep his people happy and satisfied.
• Beyond the formed God is the subtle, formless, transcendental soul, Paramatma, which is the root source of every thing. Just as the sun is the source of energy for Earth, this universal cosmic soul is the source of all beings.
• Even the ignorant, the foolish, search for him hither and thither. This Supreme God is in all places. Most important, God is within each of us. When we sincerely love God, we may see and feel him in everything. At that
moment, we feel peace (shanti) within.

NOTE: All quotes are adapted from: Lokram P. Dodeja. Srimad
Bhagavad (Sindhi Language). Pune, India, 1950.

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