rule


 

Canto 5

Dâmodarâshthaka

 


Chapter 19: The Prayers of Hanumân and Nârada and the Glories of Bhârata-varsha

(1) S'rî S'uka said: 'In the land of Kimpurusha the supreme and greatest devotee Hanumân delighting in service at His feet is together with the people always engaged there in worship of the Supreme Lord Râmacandra, the Original Personality who as the elder brother of Lakshmana is so pleasing to Sîtâ. (2) Together with Ârshthishena [the leader of Kimpurusha] attentively listening to the stories about his most auspicious master and Lordship being chanted by a company of Gandharvas, he [Hanumân] himself prays this: (3) 'Oh my Lord, my obeisances unto You, the Sweet Lord discussed in the scriptures. All my respects for You who possess all the good qualities one also finds with the advanced devotees. My reverence for You as the One who is in control of His senses and is always remembered and worshiped by the people of all places. My salutations unto You as the touchstone of quality for any seeker of truth. I bow before You, the great personality and godhead of the brahmins, the King of Kings. (4) Let me worship Him, the absolutely pure, supreme truth, that one measure for understanding the world who by His spiritual potency vanquishes the influence of the modes of nature. He is the inner peace of wisdom to be attained when one, beyond name and form, is free from ego. (5) Incarnated as a human being He was not only there as the Almighty One to kill the demon [Râvana], but also as the One instructing the mortals of this material world. For what other reason would there have been all the misery of Sîtâ's being separated from Him, the Supreme Lord, but to [offer the opportunity to] serve the One satisfied within, the original spiritual soul? (6) In truth He, the Supreme Soul and best friend of the ones self-realized, is never attached to whatever within the three worlds. He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ or could be disturbed by [what happened with] Lakshmana [His brother and eternal associate]. (7) It is not one's birth, one's fortune, one's eloquence, one's wit or one's physique that creates the satisfaction of the greatest One, for the brother of Lakshmana even accepted for His friends us the forest dwellers who miss all these qualities. (8) Therefore, being enlightened or not, a beast or a human being, anyone who's of the soul should worship Râma, the foremost one who is so easy to please, the Lord who appeared as a human being and thus led the inhabitants of Kosala [Ayodhyâ, northern India] back to heaven.'

(9) The Supreme Lord also present in the land of Bhârata is till the end of the millennium [*] known there as Nara-Nârâyana. He whose glories are inconceivable shows His causeless mercy there to those who aspire self-realization and practice austerities which are conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego. (10) The practice of analytic yoga on how one should understand the Personality of God as formulated by the Lord [Kapila, see 3.28 & 29], was instructed to Sâvarni Manu by the fortunate Nârada, who together with the followers of the system of status orientations [the varnâs'rama system, see B.G. 4: 13] living in the land of Bhârata [India] with great ecstatic love serves the Lord while he chants this: (11) 'My respectful obeisances unto You oh Lord, oh master of the senses and freedom from attachment in person, my respects unto You who are the only asset of a person living in [voluntary] poverty. You Nara-Nârâyana, are the most exalted one of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original person of the self-realized; again and again I thus offer You my reverential homage.' (12) And he sings thereto: 'You are the doer overseeing this cosmic creation, the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue. Nor is the vision of You, who are the seer of everything, ever polluted by the material qualities. I offer You, the unattached and pure, profound witness, my respects. (13) Having forsaken one's identification with the body, one must, at the end of one's time [of living], with a devotional attitude concentrate one's mind upon You who are transcendental to the material qualities. This forsaking constitutes the perfection of the practice of yoga as explained by the almighty Lord Brahmâ. (14) A person driven by desire thinks in fear about the present and future of his children, wife and wealth, but anyone who knows about the hopelessness of this vehicle of time, considers such endeavors only a waste of time because the body is lost in the end. (15) Therefore our master, oh Lord in the beyond, I pray that we by dint of the [bhakti] yoga unto You very soon may forsake this fixed notion of 'I' and 'mine' about the banality of this vehicle of time, this illusory reality of  Yours wich is so difficult to overcome, so that we may realize our original nature.'

(16) Also in this land of Bhârata there are many mountains and rivers. There are mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri, as well as hundreds and thousands of other peaks with innumerable big and small rivers streaming down their slopes. (17-18) The minds of the residents of Bhârata find purification by all these waters by touching [and bathing in] them or just mentioning their name. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ. (19) In this tract of land the people, who took birth there out of goodness, passion ['redness'] or ignorance, lead a divine, human or hellish life according to the karma they acquired. Thus there are as a consequence of what one did in the past for each soul many goals demarcated in the sense of different [varnâs'rama] castes [or status orientation groups] who all [individually] may lead to the path of liberation. (20) By performing devotional service for the Fortunate One, the soul of all living beings - who is free from all attachment, cannot be expressed in words and who depends on no one -, by serving the Supersoul Vâsudeva free from ulterior motives and in bhakti-yoga doing that what belongs to all the different goals [of status], one can thus associating with the people [with devotees] of the Supreme Personality of Godhead, cut with the cause of the bond of ignorance.

(21) This is what the demigods chant: 'Oh, what kind of pious deeds have these people performed or what blessing has the Lord Himself pronounced being pleased with them, that they obtained a birth in the land of Bhârata-varsha, a birth favorable for serving Lord Mukunda that is our aspiration? (22) What's the use of being engaged in difficult rituals, austerities, vows, charitable deeds or achieving the heavenly kingdom when one due to an excessive sensuality has lost the remembrance of the lotus feet of Lord Nârâyana? (23) Of greater value than achieving a position in life that lasts endlessly and leads to repeated births, is to be born in the land of Bhârata for a life of only hundred years. That is so because they who, as a mortal for such a short time being engaged, know to fix their mind attentively [on His feet] in full detachment [thus actually know to value life itself and then] achieve the Lord's abode where there is no fear. (24) Those places - even those inhabited by the gods - where there is not the sweet stream of talks about Vaikunthha, nor the devotees are found who, always engaged in His service, take to His shelter, nor the performance takes place of those sacrifices for the Lord that are true festivals, are places not to be frequented. (25) Those souls who having achieved a human birth, with all the knowledge they have, their capacity of engaging in action and with all means at their disposition, despite these attainments not endeavor for the elevation of not returning to this life again, will fall, just like birds [returning from their migration], back into bondage. (26) They are by their faith divided in their performance of the rituals. With the oblations offered to the ruling deity reciting mantras according to the proper method, the One God is separately addressed with different names. He, complete in Himself, accepts that most happily because He is the bestower of all benedictions in person [B.G. 7: 19-25]. (27) Even though He grants that what man prayed for, He [with the majority] is not the bestower of benedictions one asks for time and again [B.G. 7: 3], for He personally, even unasked, grants to those engaged in His service the lotus flower of His feet that put an end to all desires. (28) If there [after our heavenly pleasures] remains any merit from our perfect sacrifices, conscientious formulations and good deeds, then bless us with a birth in the land of Bhârata, the land that inspires us to remember the Lord of that place from where, through the devotees, all good fortune expands.'

(29-30) S'rî S'uka continued: 'To the continent known as Jambûdvîpa oh King [the Eurasian continent, see 5.1: 32], there are also, as some learned scholars describe it, eight smaller dvîpas [subsections or provinces] which were formed by the digging all around in the earth of the sons of Mahârâja Sagara [the Indian part or Bhârata-varsha] when they tried to retrieve their lost horse of sacrifice [see 9.8]. They carry the following names: Svarnaprastha, Candras'ukla, Âvartana, Ramanaka, Mandara-harina, Pâñcajanya, Simhala and Lankâ. (31) I have thus explained to you the divisions of the lands of Jambûdvîpa oh best of the descendants of Bharata,  just as they have been explained to me.'

 

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Third revised edition, loaded August 18, 2011.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'In the land of Kimpurusha the supreme and greatest devotee Hanumân delighting in service at His feet is together with the people always engaged there in worship of the Supreme Lord Râmacandra, the Original Personality who as the elder brother of Lakshmana is so pleasing to Sîtâ.
S'rî S'uka said: 'In the land of Kimpurusha is the Supreme Lord, the Original Personality, the elder brother of Lakshmana, Râmacandra, who is so pleasing to Sîtâ; he who with the people of Kimpurusha in the devotion of worship is always engaged in service at His feet is the supreme and greatest devotee Hanumân. (Vedabase)

Text 2

Together with Ârshthishena [the leader of Kimpurusha] attentively listening to the stories about his most auspicious master and Lordship being chanted by a company of Gandharvas, he [Hanumân] himself prays this:

With Ârshthishena [the leader of Kimpurusha] attentively listening to the glory of his most auspicious master and Lordship chanted by a company of Gandharvas, does he [Hanumân] himself chant this: (Vedabase)

 

Text 3

'Oh my Lord, my obeisances unto You, the Sweet Lord discussed in the scriptures. All my respects for You who possess all the good qualities one also finds with the advanced devotees. My reverence for You as the One who is in control of His senses and is always remembered and worshiped by the people of all places. My salutations unto You as the touchstone of quality for any seeker of truth. I bow before You, the great personality and godhead of the brahmins, the King of Kings.

'O my Lord, my obeisances unto You as the Sweet Lord celebrated in the scriptures, all my respects are for You who possesses all the good qualities found with the advanced, my reverence unto You as the One who has His senses under control, He who is always remembered and worshiped by the people of all places, my salutations unto You as the touchstone of quality for each seeker of truth, I bow for You, the great personality and godhead of the brahmins; unto the King of Kings my homage. (Vedabase)

Text 4

Let me worship Him, the absolutely pure, supreme truth, that one measure for understanding the world who by His spiritual potency vanquishes the influence of the modes of nature. He is the inner peace of wisdom to be attained when one, beyond name and form, is free from ego.

Let me worship Him, that transcendentally pure supreme truth, who is experienced as the one body of spiritual potency by which the influence of the modes of nature is vanquished; being not visible but by transcendence and undisturbed of nature, can He who is verily free from ego beyond name and form, by pure [natural, Krishna-] consciousness be achieved. (Vedabase)


Text 5

Incarnated as a human being He was not only there as the Almighty One to kill the demon [Râvana], but also as the One instructing the mortals of this material world. For what other reason would there have been all the misery of Sîtâ's being separated from Him, the Supreme Lord, but to [offer the opportunity to] serve the One satisfied within, the original spiritual soul?

Incarnated as a human being was He for sure not only there as the Almighty One to kill the demon Râvana, but also for teaching the mortals of this material world, for what reason otherwise would there be, to the enjoyment of Him as the spiritual soul Himself, all the misery of Sîtâ of being separated from Him, the Controller? (Vedabase)

 

Text 6

In truth He, the Supreme Soul and best friend of the ones self-realized, is never attached to whatever within the three worlds. He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ or could be disturbed by [what happened with] Lakshmana [His brother and eternal associate].

In truth is He, the Supreme Soul and best friend of the selfrealized, never attached to whatever in the three worlds; He is the Supreme Lord, Vâsudeva who in fact never suffered from being separated from His wife Sîtâ - nor would ever Lakshmana, who certainly also is of that capacity to forsake. (Vedabase)

  

Text 7

It is not one's birth, one's fortune, one's eloquence, one's wit or one's physique that creates the satisfaction of the greatest One, for the brother of Lakshmana even accepted for His friends us the forest dwellers who miss all these qualities.

Nor of one's birth is one of the Greatest, nor of one's fortune, nor of one eloquence, nor of one's wit, nor of one's physique; although we are alas but inhabitants of the forest, did Lakshmana's elder brother accept us in friendship and was the cause of pleasure in Him by all those other ways rejected. (Vedabase)

 

Text 8

Therefore, being enlightened or not, a beast or a human being, anyone who's of the soul should worship Râma, the foremost one who is so easy to please, the Lord who appeared as a human being and thus led the inhabitants of Kosala [Ayodhyâ, northern India] back to heaven.'

Therefore, enlightened or not, beast or human being, anyone of soul should be of worship unto Râma, the foremost one so easy to please, the Lord who appeared as a human being and who thus brought the inhabitants of Kosala [Ayodhyâ], northern India, back to Godhead.' (Vedabase)

 

Text 9

The Supreme Lord also present in the land of Bhârata is till the end of the millennium [*] known there as Nara-Nârâyana. He whose glories are inconceivable shows His causeless mercy there to those who aspire self-realization and practice austerities which are conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego.

Also in the land of Bhârata is the Supreme Lord known, up to the end of the millennium as Nara-Nârâyana; thriving on the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego, does He, whose glories are inconceivable, show candidates of selfrealization executing austerities, His causeless mercy. (Vedabase)

 

Text 10

The practice of analytic yoga on how one should understand the Personality of God as formulated by the Lord [Kapila, see 3.28 & 29], was instructed to Sâvarni Manu by the fortunate Nârada, who together with the followers of the system of status orientations [the varnâs'rama system, see B.G. 4: 13] living in the land of Bhârata [India] with great ecstatic love serves the Lord while he chants this:

The practice of analytic yoga on how one should realize God, as formulated by the Lord [Kapila, see 3-28 & 29], was instructed to Sâvarni Muni by the most powerful Nârada, who together with the followers of the system of status-orientations [the varnâs'rama system, see B.G. 4:13] living in the land of Bhârata [India], with great ecstatic love serves the Lord chanting this: (Vedabase)

 

Text 11

'My respectful obeisances unto You oh Lord, oh master of the senses and freedom from attachment in person, my respects unto You who are the only asset of a person living in [voluntary] poverty. You Nara-Nârâyana, are the most exalted one of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original person of the self-realized; again and again I thus offer You my reverential homage.'

'My respectful obeisances unto You o Lord, master of the senses and freedom from attachment in person, my respects unto You who art the only asset of the man of poverty. You, Nara-Nârâyana, are the most exalted of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original one of the selfrealized; again and again thus my reverential homage.' (Vedabase)

 

Text 12

And he sings thereto: 'You are the doer overseeing this cosmic creation, the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue. Nor is the vision of You, who are the seer of everything, ever polluted by the material qualities. I offer You, the unattached and pure, profound witness, my respects.

And he sings thereto: 'You are the executor overseeing this cosmic creation; the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue; nor is the vision of You who art the seer of everything ever polluted by the material qualities; unto You as the unattached and pure witness above all emotion, my respects. (Vedabase)


Text 13

Having forsaken one's identification with the body, one must, at the end of one's time [of living], with a devotional attitude concentrate one's mind upon You who are transcendental to the material qualities. This forsaking constitutes the perfection of the practice of yoga as explained by the almighty Lord Brahmâ.

O Lord of Yoga, of this, what so certain was spoken of by the almighty Lord Brahmâ on how to follow perfectly to the principles of yoga, we know that at the time of death, one who has given up the identification with the body, should, with a devotional attitude, place the mind in You as the transcendence. (Vedabase)


Text 14

A person driven by desire thinks in fear about the present and future of his children, wife and wealth, but anyone who knows about the hopelessness of this vehicle of time, considers such endeavors only a waste of time because the body is lost in the end.

A person driven by desire is afraid thinking about his children, wife and wealth; but any person who knows of the trivial of his timebound body, sees, because that body is lost, those endeavors as a waste of time only. (Vedabase)

 

Text 15

Therefore our master, oh Lord in the beyond, I pray that we by dint of the [bhakti] yoga unto You very soon may forsake this fixed notion of 'I' and 'mine' about the banality of this vehicle of time, this illusory reality of  Yours wich is so difficult to overcome, so that we may realize our original nature.'

Therefore, o master of us, o Transcendence over the senses, I pray that we, with the illusory of You, very soon may give up, this fixed idea of I and mine that to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we find our nature.' (Vedabase)

 

Text 16

Also in this land of Bhârata there are many mountains and rivers. There are mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri, as well as hundreds and thousands of other peaks with innumerable big and small rivers streaming down their slopes.

Also in this land of Bhârata there are many rivers and mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri as well as hundreds and thousands of other peaks; and the big and small rivers born on their slopes are innumerable. (Vedabase)

 

Text 17-18

The minds of the residents of Bhârata find purification by all these waters by touching [and bathing in] them or just mentioning their name. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ.

Of all these waters of Bhârata find the residents purification of mind by their name only as also by touching them. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadra, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ. (Vedabase)

 

Text 19

In this tract of land the people, who took birth there out of goodness, passion ['redness'] or ignorance, lead a divine, human or hellish life according to the karma they acquired. Thus there are as a consequence of what one did in the past for each soul many goals demarcated in the sense of different [varnâs'rama] castes [or status orientation groups] who all [individually] may lead to the path of liberation.

In this tract of land do the people, that there from goodness, from redness [passion] and from darkness are born to a class in accord with their own acquired karma, lead lives that are divine, human or hellish; and so too, according to what one did in the past, are there, delimited in terms of different castes, to the path of liberation many goals with each soul possible. (Vedabase)


Text 20

By performing devotional service for the Fortunate One, the soul of all living beings - who is free from all attachment, cannot be expressed in words and who depends on no one -, by serving the Supersoul Vâsudeva free from ulterior motives and in bhakti-yoga doing that what belongs to all the different goals [of status], one can thus associating with the people [with devotees] of the Supreme Personality of Godhead, cut with the cause of the bond of ignorance. 

To anyone who - unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech - in this cuts with the cause of bondage in ignorance by means of the different ways and goals of bhakti yoga in which there is indeed an intimate relationship between the person and the Supreme Personality, is there no other cause than Him to be found.' (Vedabase)


Text 21

This is what the demigods chant: 'Oh, what kind of pious deeds have these people performed or what blessing has the Lord Himself pronounced being pleased with them, that they obtained a birth in the land of Bhârata-varsha, a birth favorable for serving Lord Mukunda that is our aspiration?

The next is for certain what all the demigods chant: 'One says it is because of all the pious deeds that these people performed that the Lord Himself was pleased with them and that they obtained the society of the land of Bhârata-varsha; it is that Lord Mukunda, by whom we attain to service, who is indeed our aspiration. (Vedabase)

 

Text 22

What's the use of being engaged in difficult rituals, austerities, vows, charitable deeds or achieving the heavenly kingdom when one due to an excessive sensuality has lost the remembrance of the lotus feet of Lord Nârâyana?

Of what value are our difficult exploits of rituals, austerities, vows and charities performed or a heavenly kingdom; it is all of no importance when there, due to excess in the sensual, is not the remembrance of the lotusfeet of Lord Nârâyana. (Vedabase)


Text 23

Of greater value than achieving a position in life that lasts endlessly and leads to repeated births, is to be born in the land of Bhârata for a life of only hundred years. That is so because they who, as a mortal for such a short time being engaged, know to fix their mind attentively [on His feet] in full detachment [thus actually know to value life itself and then] achieve the Lord's abode where there is no fear.

Of greater value than achieving a position of eternal life is it to be born in the land of Bhârata for a mere hundred years life liable to repetition, for in such a short life of being a mortal is the work done by those who actually know to value life itself; in full detachment, do they, freed from fear, achieve the Lord His abode. (Vedabase)


Text 24

Those places - even those inhabited by the gods - where there is not the sweet stream of talks about Vaikunthha, nor the devotees are found who, always engaged in His service, take to His shelter, nor the performance takes place of those sacrifices for the Lord that are true festivals, are places not to be frequented.

Where there is not the sweet stream of talks about Vaikunthha, nor the devotees always engaged in His service who take shelter with Him, nor the performance of those sacrifices for the Lord that are true festivals, than, although it could be a place inhabited by the denizens of heaven, that is certainly not a place to frequent. (Vedabase)

  

Text 25

Those souls who having achieved a human birth, with all the knowledge they have, their capacity of engaging in action and with all means at their disposition, despite these attainments not endeavor for the elevation of not returning to this life again, will fall, just like birds [returning from their migration], back into bondage.

They who obtained a human birth here and also those among the living [elsewhere] who are fully equipped with all of knowledge and action; they who albeit do not endeavor for the eternal position - such persons, go again, just like birds on the loose, into bondage. (Vedabase)

 

Text 26

They are by their faith divided in their performance of the rituals. With the oblations offered to the ruling deity reciting mantras according to the proper method, the One God is separately addressed with different names. He, complete in Himself, accepts that most happily because He is the bestower of all benedictions in person [see also B.G. 7: 19-25].

By their faith are they in their performance of the rituals divided; with the oblations offered to the ruling deity, reciting mantras according the proper method, is the One God separately addressed with different names. He, complete in Himself, accepts it most happily as He is the bestower of all benedictions in person. (Vedabase)

 

Text 27

Even though He grants that what man prayed for, He [with the majority] is not the bestower of benedictions one asks for time and again [B.G. 7: 3], for He personally, even unasked, grants to those engaged in His service the lotus flower of His feet that put an end to all desires.

In truth does He grant the very thing that was prayed for by man, but not so indeed is He the bestower of benedictions that are asked for again and again; He personally, even unasked, gives to those engaged in His service all things desirable that continually sprout from His lotusfeet. (Vedabase)

 

Text 28

If there [after our heavenly pleasures] remains any merit from our perfect sacrifices, conscientious formulations and good deeds, then bless us with a birth in the land of Bhârata, the land that inspires us to remember the Lord of that place from where, through the devotees, all good fortune expands.'

If of us from here remains any merit of our perfect sacrifice, diligent study and good deeds, than let that lead to a birth in the land of Bhârata which inspires us to remember the Lord of that place where of the devoted all good fortune is expanding.' (Vedabase)

 

Text 29-30

S'rî S'uka continued: 'To the continent known as Jambûdvîpa oh King [the Eurasian continent, see 5.1: 32], there are also, as some learned scholars describe it, eight smaller dvîpas [subsections or provinces] which were formed by the digging all around in the earth of the sons of Mahârâja Sagara [the Indian part or Bhârata-varsha] when they tried to retrieve their lost horse of sacrifice [see 9.8]. They carry the following names: Svarnaprastha, Candras'ukla, Âvartana, Ramanaka, Mandara-harina, Pâñcajanya, Simhala and Lankâ.

S'rî S'uka continued: 'To the continent known as Jambûdvîpa [the eurasian continent, see 5-1:32], o King, are also, as some learned scholars describe it, eight subordinate divisions of land ['islands' in the sense of provinces] which were formed by the digging all around of the sons of Mahârâja Sagara [the indian part or Bhârata-varsha], who tried to retrieve the lost horse of sacrifice [see 9-8]. They have the following names: Svarnaprastha, Candras'ukla, Âvartana, Ramanaka, Mandara-harina, Pâñcajanya, Simhala and Lankâ. (Vedabase)

 

Text 31

I have thus explained to you the divisions of the lands of Jambûdvîpa oh best of the descendants of Bharata,  just as they have been explained to me.'

(31) The way they have been instructed to me, I thus have explained to You, the divisions of the land of Jambûdvîpa, o best one of Bharata. (Vedabase)
 
*: Millennium refers here not to a period of thousand years, but to a period of thousand mahâyugas of 4320 millions of years each, a period also called a kalpa representing the duration of one day of Brahmâ's life which itself lasts a hunderd years.


 

 

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The text and audio are offered under the conditions of the
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Collage
by Anand Aadhar of a vintage painting of Hanumân praying.
Production:
Filognostic Association of The Order of Time


  

 

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