SRIMAD BHAGAVATAM: CANTO 5

(1) S'rī S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vāmana, see 2.7: 17 ], pierced He with the nail of the big toe of His left leg the upper covering of the universe. The flow of water, that from the outside entered through the hole, does, having turned pink in washing away the red powder of His lotus feet, vanquish the sins of all the world getting in touch with it; as emanating directly from the Supreme Lord His feet it is described as completely pure and is thus given that name [the Ganges as the Vishnupadī] after it, after a long time, from the sky descended on the head of that which they call the refuge of Vishnu. (2) There, at that point, indeed does our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttānapāda, bathe himself in the water of the lotus feet of the family deity, with the pair of his flowerlike eyes slightly opened showing tears as a symptom of the ecstasy in his body. Having the great anxiety in his heart a good deal softened and his spontaneous devotional service to the Lord constantly increased, does he with the uncontaminated water emanating, even now bear it on his own head with great reverence. (3) Thereafter do as well the seven wise [of Marīci, Vasishthha, Atri and so on, see 3.12: 22], well known with the blessing, even at the present moment carry it on their matted hair with great honor; they indeed consider it of all austerities the ultimate perfection to be this much of continuous devotional service in bhakti-yoga with the Supreme Lord, the all pervading Vāsudeva. Simply by achieving this platform they sure were of neglect for any other means of attaining the perfection, like a [nirvis'esha-vādi or impersonal] liberation, or for that what by persons is attained by other means of seeking salvation [like economic development, sense gratification, or religion]. (4) Thereafter does it fall down to the abode of Brahmā, in its descent inundating the sphere of the moon so congested by the thousands and millions of types of divine palaces [vimānas, also called: 'airplanes'] of the gods in their high conduct. (5) There it is divided into four branches each profusely flowing in the four directions towards their great reservoir the ocean, entering there with the names of Sītā and Alakanandā, Cakshu and Bhadrā. (6) The Sītā originating from the city of Brahmā, flows downwards from the tops of the Kesarācala and of other great mountains. Fallen on the top of the Gandhamādana Mountain does it within the province of Bhadrās'va going in the western direction enter into the salty ocean. (7) This way too falling down from the top of Mālyavān Mountain flows the water thereafter uninterrupted in the western direction through the land of Ketumāla to enter the ocean there. (8) The Bhadrā, from Mount Meru falling from the top of the Kumuda Mountain, in the north passes the mountains Nīla and S'ringavān to flow from those peaks northways through the entire area of Kuru to enter the ocean in the north. (9) Similarly does the Alakanandā from Brahmāpuri by the southern side pass over many mountain tops and flows the Ganges with a greater, fiercer force, from the Hemakūtha and Himakūtha to cut through Bhārata-varsha from all sides, heading there southways for the ocean. For the one who entered it for bathing is so the result of great sacrifices like the As'vamedha and the Rājasūya at every step not difficult to obtain. S'iva meditating in trance

(10) Many kinds of other rivers and streams run through each tract of land, and the hundreds of them should all be considered as being daughters of Mount Meru.

(11) Of all these varshas is the land known as Bhārata-varsha understood as [India] the field for working at one's karma, while the remaining other eight varshas for the meritorious ones of good deeds are designated to be the heavenly places on earth to enjoy the pleasures of life. (12) There do all for thousands of years enjoy their lives; they who, just like gods, are as strong as a thousand elephants with bodies like thunderbolts. Youthful and in excitement about a great deal of sexual pleasure do they bond as man and woman, conceiving a child at the end of their term of mating; they have times there of harmonious living, that are like one had existing in Tretā-Yuga [the period mankind lived in piety]. (13) In each of those lands do the godlike leaders to their own conduct of service never run short of valuables and have they in all seasons lots of flowers as well as fruits of which the branches heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers with many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, enthused great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there, lusty courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and a charmed mind. (14) Certainly proves the Supreme Lord Narāyāna, the great personality, His mercy for His devotees in all these nine varshas by personally inciting the reality of the soul [through his quadruple forms of Vāsudeva, Sankarshana, Pradyumna and Aniruddha see 4.24: 35-36]; to the present day He thus stays near his devotees to accept their service (*).

(15) In Ilāvrita-varsha is certainly Lord S'iva the only overlord; for sure will any other man besides Him, with force entering there, come to know what leads to the curse of Bhavānī [His wife], and turn into a woman; on that I shall dilate later [see 9.1]. (16) In the company of Bhavānī there are ten billion women by whom the into four expanded Supreme Lord is always being served. The fourth expansion of the Supreme Personality, known as Sankarshana, is to the form of Himself in the mode of darkness the source; he, Lord S'iva, in trance meditating on Him, brings Him close as he in worship clearly chants the following. (17) The powerful Lordship says: 'I bow for You o Supreme Lord, o greatest Original Personality and reservoir of all transcendental qualities; You are the unlimited and unmanifested One within this world whom I revere. (18) O worshipable one whose feet ward off all danger; You of whom we have all the different opulences, are the best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms; I sing the glory of You who puts an end to the repetition of birth and death, You, the Supreme Controller, who art the origin of the creation. (19) Who of us not in control of the force of anger, but aspiring to conquer the senses, willing to control, would not be of worship unto You, whose vision glancing over, is never, not even in the slightest degree, affected by the restless mind to the qualities of māyā? (20) For someone with an eye for the untrue do You appear with copper-red eyes, as if You'd be inebriated under the influence of māyā, having drunken honeysweet liquor; but it was not because of their bashfulness that the ones espoused to the serpent demon were unable to proceed in touching Your feet - it was because their senses were agitated. (21) By You, so say all the sages, is the world maintained, created and annihilated, while You Yourself are without these three; as the unlimited One, You do not feel the universes situated on the hundreds and thousands of Your hoods, as weighing more than a mustard seed. (22-23) From You, from whom there is the most powerful Lord Brahmā, the beginning, the total energy of the incarnation of the material qualities, was I born, endowed with the threefold, who from my material prowess could settle for all the senses, the godlike and the material elements. Of You, that greater reality, of whom all this and we, the great personalities, are under control in a position like that of a vulture bound to a rope, do I and the liberated, all of us, by Your mercy, proclaim the order over the matter and the senses in this material world. (24) By the illusory energy, brought about by You, that at any given time ties the knots of karma, does a person, bewildered by the qualities of the creation, not know how to escape from being caught in it; unto that Supreme [without whom we thus can't live], unto You in whom everything finds its end and beginning, my respectful homage.'

S'rī S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vāmana, see 2.7: 17 ], pierced He with the nail of the big toe of His left leg the upper covering of the universe. The flow of water, that from the outside entered through the hole, does, having turned pink in washing away the red powder of His lotus feet, vanquish the sins of all the world getting in touch with it; as emanating directly from the Supreme Lord His feet it is described as completely pure and is thus given that name [the Ganges as the Vishnupadī] after it, after a long time, from the sky descended on the head of that which they call the refuge of Vishnu.

S'rī S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vāmana, see 2-7: 17], did He by the nail of the big toe of His left leg pierce the upper covering of the universe. The flow of water that from the outside entered through the hole does, having turned pink washing away the red powder of His lotusfeet, destroy the sins of all the world who comes in touch with it; as emanating directly from the Supreme Lord His feet it is described as completely pure and is thus given that name [the Ganges as the Vishnupadī] after it after a long time from the sky descended on the head of that which they call the refuge of Vishnu. (Vedabase)

Text 2

There, at that point, indeed does our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttānapāda, bathe himself in the water of the lotus feet of the family deity, with the pair of his flowerlike eyes slightly opened showing tears as a symptom of the ecstasy in his body. Having the great anxiety in his heart a good deal softened and his spontaneous devotional service to the Lord constantly increased, does he with the uncontaminated water emanating, even now bear it on his own head with great reverence.

There indeed does our most exalted, firmly determined devotee, the famous son [Dhruva, see 4:8] of Uttānapāda, bathe himself in the water of the lotus feet of the family deity, with the pair of his flowerlike eyes slightly opened showing tears as symptoms of ecstasy in his body. Having the great anxiety in his heart a good deal softened and his spontaneous devotional service to the Lord constantly increased, does he with the uncontaminated water emanating, even now bear it on his own head with great reverence. (Vedabase)

Text 3

Thereafter do as well the seven wise [of Marīci, Vasishthha, Atri and so on, see 3.12: 22], well known with the blessing, even at the present moment carry it on their matted hair with great honor; they indeed consider it of all austerities the ultimate perfection to be this much of continuous devotional service in bhakti-yoga with the Supreme Lord, the all pervading Vāsudeva. Simply by achieving this platform they sure were of neglect for any other means of attaining the perfection, like a [nirvis'esha-vādi or impersonal] liberation, or for that what by persons is attained by other means of seeking salvation [like economic development, sense gratification, or religion]

Thereafter do the seven wise [of Marīci, Vasishthha, Atri and so on, see 3-12:22], well known with the blessing, even this moment also carry it on their matted hair with great honor; they indeed consider of all austerities it the ultimate perfection to be this much of continuous devotional service in bhakti-yoga towards the Supreme Lord, the all pervading Vāsudeva. Simply by achieving this platform they sure were of neglect for any other means of attaining the perfection like a [nirvis'esha-vādi or impersonal] liberation or that which is obtained by other persons seeking salvation [like economic development, sense gratification, or religion]. (Vedabase)

Text 4

Thereafter does it fall down to the abode of Brahmā, in its descent inundating the sphere of the moon so congested by the thousands and millions of types of divine palaces [vimānas, also called: 'airplanes'] of the gods with their high conduct.

Thereafter does it fall down to the abode of Brahmā, in its descent inundating the sphere of the moon so congested by the thousands and millions of types of divine palaces [vimāna or also called: 'airplanes'] of the gods in their high conduct. (Vedabase)

Text 5

There it is divided into four branches each profusely flowing in the four directions towards their great reservoir the ocean, entering there with the names of Sītā and Alakanandā, Cakshu and Bhadrā.

There it is divided into four branches each profusely flowing in the four directions towards their great reservoir the ocean, entering there with the names of Sītā and Alakanandā, Cakshu and Bhadra. (Vedabase)

Text 6

The Sītā originating from the city of Brahmā, flows downwards from the tops of the Kesarācala and of other great mountains. Fallen on the top of the Gandhamādana Mountain does it within the province of Bhadrās'va going in the western direction enter into the salty ocean.

The Sītā for certain originating from the city of Brahmā, flows downwards from the tops of the Kesarācala and of other great mountains. Fallen on the top of the Gandhamādana mountain does it within the province of Bhadras'va going in the western direction enter into the salty ocean. (Vedabase)

Text 7

This way too falling down from the top of Mālyavān Mountain flows the water thereafter uninterrupted in the western direction through the land of Ketumāla to enter the ocean there.

This way too falling down from the top of Mālyavān Mountain does it thereafter uninterrupted in the western direction flow through the land of Ketumāla to enter the ocean there. (Vedabase)

Text 8

The Bhadrā, from Mount Meru falling from the top of the Kumuda Mountain, in the north passes the mountains Nīla and S'ringavān to flow from those peaks northways through the entire area of Kuru to enter the ocean in the north.

The Bhadra from mount Meru falling from the top of the Kumuda mountain in the north passes the mountains Nīla and S'ringavān to flow from those peaks northways through the whole area of Kuru to enter the ocean in the north. (Vedabase)

Text 9

Similarly does the Alakanandā from Brahmāpuri by the southern side pass over many mountain tops and flows the Ganges with a greater, fiercer force, from the Hemakūtha and Himakūtha to cut through Bhārata-varsha from all sides, heading there southways for the ocean. For the one who entered it for bathing is so the result of great sacrifices like the As'vamedha and the Rājasūya at every step not difficult to obtain.

Similarly does the Alakanandā from Brahmāpuri by the southern side pass over many mountaintops and does the Ganges with a greater, more fierce force, flow from the Hemakūtha and Himakūtha to cut through Bhārata-varsha from all sides, heading there southways for the ocean. For the one who entered it for bathing is so the result of great sacrifices like the Aswamedha and the Rājasūya at every step not difficult to obtain. (Vedabase)

Text 10

Many kinds of other rivers and streams run through each tract of land, and the hundreds of them should all be considered as being daughters of Mount Meru.

Many kinds of other rivers and streams run through each tract of land and the hundreds of them should all be considered as daughters of Mount Meru. (Vedabase)

Text 11

Of all these varshas is the land known as Bhārata-varsha understood as [India] the field for working at one's karma, while the remaining other eight varshas for the meritorious ones of good deeds are designated to be the heavenly places on earth to enjoy the pleasures of life.

Of all these varshas is for sure the land known as Bhārata-varsha [India] the field for working at one's karma, while the remaining other eight varshas for the meritorious ones of good deeds are designated to be the heavenly places on earth to enjoy the pleasures of life. (Vedabase)

Text 12

There do all for thousands of years enjoy their lives; they who, just like gods, are as strong as a thousand elephants with bodies like thunderbolts. Youthful and in excitement about a great deal of sexual pleasure do they bond as man and woman, conceiving a child at the end of their term of mating; they have times there of harmonious living, that are like one had existing in Tretā-Yuga [the period mankind lived in piety].

There do all, who, just like gods, are strong as a thousand elephants with bodies like thunderbolts, have lives for thousands of years. Youthful and in excitement about a great deal of sexual pleasure do they bond as men and women, conceiving at the end of their term of mating a child; they have times there of harmonious living, that are like one had existing in Tretā-Yuga [the period mankind lived in piety]. (Vedabase)

Text 13

In each of those lands do the godlike leaders to their own conduct of service never run short of valuables and have they in all seasons lots of flowers as well as fruits of which the branches heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers with many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lillies with humming bumblebees, enthused great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there, lusty courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and a charmed mind.

In each of those lands do the godlike leaders to their own conduct of service never run short of valuables and do they have bunches of flowers through all seasons as well as fruits of which the branches heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers with many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, enthused great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there lusty courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and a charmed mind. (Vedabase)

Text 14

Certainly proves the Supreme Lord Narāyāna, the great personality, His mercy for His devotees in all these nine varshas by personally inciting the reality of the soul [through his quadruple forms of Vāsudeva, Sankarshana, Pradyumna and Aniruddha see 4.24: 35-36]; to the present day He thus stays near his devotees to accept their service. (*)

Certainly does the Supreme Lord Narāyāna, the great personality, show mercy towards His devotees in all these nine varshas by personally inciting the reality of the soul [through his quadruple forms of Vāsudeva, Sankarshana, Pradyumna and Aniruddha see 4.24:35-36]; to the present day He thus stays near his devotees to accept their service (*). (Vedabase)

Text 15

In Ilāvrita-varsha is certainly Lord S'iva the only overlord; for sure will any other man besides Him, with force entering there, come to know what leads to the curse of Bhavānī [His wife], and turn into a woman; on that I shall dilate later [see 9.1].

In Ilāvrita-varsha is for certain Lord S'iva the only Supreme Lord; for sure will any other man besides Him, with force entering there, come to know what leads to the curse of Bhavānī [His wife], and turn into a woman; on that I shall dilate later [see Canto nine]. (Vedabase)

Text 16

In the company of Bhavānī there are ten billion women by whom the into four expanded Supreme Lord is always being served. The fourth expansion of the Supreme Personality, known as Sankarshana, is to the form of Himself in the mode of darkness the source; he, Lord S'iva, in trance meditating on Him, brings Him close as he in worship clearly chants the following.

In the company of Bhavānī there are ten billion women by whom the into four expanded Supreme Lord is always being served. The fourth expansion of the Supreme Personality, known as Sankarsan, is to the form of Himself in the mode of darkness the source; he, Lord S'iva, in trance meditating on Him, brings Him near in worship clearly chanting the following. (Vedabase)

Text 17

The powerful Lordship says: 'I bow for You o Supreme Lord, o greatest Original Personality and reservoir of all transcendental qualities; You are the unlimited and unmanifested One within this world whom I revere.

The powerful Lordship says: 'I bow for You o Supreme Lord, o greatest Original Personality and reservoir of all transcendental qualities; You are the unlimited and unmanifested One within this world whom I revere. (Vedabase)

Text 18

O worshipable one whose feet ward off all danger; You of whom we have all the different opulences, are the best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms; I sing the glory of You who puts an end to the repetition of birth and death, You, the Supreme Controller, who art the origin of the creation.

O worshipable one whose feet ward off all danger; You of whom we have all the different opulences, are the best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms; I sing the glory of You who puts an end to the repetition of birth and death, You, the Supreme Controller, who art the origin of the creation. (Vedabase)

Text 19

Who of us not in control of the force of anger, but aspiring to conquer the senses, willing to control, would not be of worship unto You, whose vision glancing over, is never, not even in the slightest degree, affected by the restless mind to the qualities of māyā?

Who of us not in control of the force of anger, but aspiring to conquer the senses, willing to control, would not be of worship unto You, whose vision glancing over, is never, not even in the slightest, affected by the restless mind to the qualities of māyā? (Vedabase)

Text 20

For someone with an eye for the untrue do You appear with copper-red eyes, as if You'd be inebriated under the influence of māyā, having drunken honeysweet liquor; but it was not because of their bashfulness that the ones espoused to the serpent demon were unable to continue touching Your feet, it was because their senses were agitated.

For someone with an eye for the untrue do You appear with copper-red eyes as if You would be inebriated under the influence of māyā, having drunken honeysweet liquor; it was not though because of their bashfulness that the ones espoused to the serpent demon were unable to proceed in touching Your feet - it was because their senses were agitated. (Vedabase)

Text 21

By You, so say all the sages, is the world maintained, created and annihilated, while You Yourself are without these three; as the unlimited One, You do not feel the universes situated on the hundreds and thousands of Your hoods, as weighing more than a mustard seed.

By You, all the sages say, is the world maintained, created and annihilated, while You Yourself are without these three; as the unlimited One, You do not feel the [weight of the] universe situated on the hundreds and thousands of Your hoods, but like a mustard seed. (Vedabase)

Text 22-23

From You, from whom there is the most powerful Lord Brahmā, the beginning, the total energy of the incarnation of the material qualities, was I born, endowed with the threefold, who from my material prowess could settle for all the senses, the godlike and the material elements. Of You, that greater reality, of whom all this and we, the great personalities, are under control in a position like that of a vulture bound to a rope, do I and the liberated, all of us, by Your mercy, proclaim the order over the matter and the senses in this material world.

From You, from whom there is the most powerful Lord Brahmā, the beginning, the total energy of the incarnation of the material qualities, was I born who, endowed with the threefold, from my material prowess could settle for all the sense, the godlike and the material elements. Of You, that greater reality, of whom all this and we, the great personalities, are under control in a position like that of a vulture bound to a rope, do I and the liberated, all of us, by Your mercy, proclaim order to the matter and the senses in this material world. (Vedabase)

Text 24

By the illusory energy, brought about by You, that at any given time ties the knots of karma, does a person, bewildered by the qualities of the creation, not know how to escape from being caught in it; unto that Supreme [without whom we thus can't live], unto You in whom everything finds its end and beginning, my respectful homage.'

By the illusory energy brought about by You, that at any given time ties the knots of karma, does a person bewildered by the qualities of the creation, not know how to escape from being caught in it; unto that Supreme [whom we thus can't live without], unto You in whom everything finds its end and beginning, my respectful homage.' (Vedabase)

*: In some of the sātvata-tantras, there is a description of the nine varshas and the predominating Deity worshiped in each:. (1) Vāsudeva,. (2) Sankarshana,. (3) Pradyumna,. (4) Aniruddha,. (5) Narāyāna,. (6) Nrisimha,. (7) Hayagrīva,. (8) Mahāvarāha, and. (9) Brahmā.