The Bhagavata Purana 2 Read online

  Shri-Shuka continued, ‘In Uttara Kuru, the illustrious lord of sacrifices assumes the form of a boar. The goddess earth, accompanied by all the residents of Kuru, worship him through bhakti yoga. She repeatedly chants the following, through which one can approach the supreme one. “I bow down before the one whose truth can be known through different mantras. Your form is the great sacrifice of yajnas and kratus. I bow down before the great being whose deeds are pure. I bow down before the one who is the three yugas. 252 Learned and wise ones can discern your own form, like the quality of fire hidden inside a piece of wood. Wishing to see, they use a churning rod in their minds. I bow down before the one who manifests his hidden form as a result of such acts. The objects of the senses, the activities of the senses, the divinities of the senses, the body, time and ego can indeed be seen to the result of maya and guna of your atman. There are those who carefully practise the limbs of yoga and sharpen their intelligence. They can discern your form, completely distinct from maya. I bow down before you. Though you do not desire it for your own self, you bring about the creation, preservation and destruction of the universe. Resorting to you and facing you, maya and the gunas wish to do this, like iron moved by a lodestone. I bow down before the one who is a witness to the gunas and karma. You are the original boar. When I was in rasatala, you crushed the daitya who was like an enemy elephant. 253 Placing me on the tip of your tusks, you emerged from the water of the ocean, playing like an elephant. I bow down before the powerful lord.”’

  Chapter 5(19)

  Shri-Shuka said, ‘In Kimpurusha-varsha, there is the supreme devotee of the illustrious one, Hanumat. Along with the kimpurushas, devotedly, he always worships the original being, Lakshmana’s illustrious elder brother and Sita’s beloved, Rama. He is constantly engaged in serving at his feet. Arshtishena and the gandharvas sing the supremely auspicious account of the illustrious one, his master. He listens attentively and chants himself. “I bow down to the illustrious Uttamashloka. I bow down to the noble one who possesses the signs and is virtuous in conduct. I bow down to the one who has controlled his mind and is worshipped by people. I bow down to the one who is a touchstone for identifying virtuous people. I bow down to the divinity who is devoted to brahmanas. I bow down to the great being. I bow down to the great king. I bow down to the one who is pure consciousness, the one who alone is knowledge. Through his energy, he destroyed all the states caused by the gunas. He is transcendental and tranquil, beyond names, forms and ego. He can be obtained by those who are pure. The lord’s avatara in the mortal world wasn’t only for the destruction of rakshasas, but also for instructing mortals. He takes delight in his own atman. How else could the lord have suffered miseries on account of Sita? The atman 254 is the best well-wisher for those who have realized their atmans. The illustrious Vasudeva is not attached to anything in the three worlds. He cannot have suffered hardships on account of a woman. Nor would he have cast aside Lakshmana. 255 Noble birth, greatness, good fortune, eloquence, intelligence and form do not cause any pleasure to him. Lakshmana’s elder brother contracted friendship with us, dwellers of the forest, who do not possess these qualities. Gods, asuras, apes and men should worship Rama, who is Hari in human form, with all their souls. He is best among those who are grateful. He conveyed all the residents of Uttara Kosala to heaven.”’

  Shri-Shuka continued, ‘In Bharatavarsha, the illustrious one is known as Nara-Narayana. 256 His movements cannot be discerned. To show favours and compassion to those who wish to realize their atmans, till the end of the kalpa, 257 he practises austerities and these increase dharma, knowledge, non-attachment, powers, control of the senses and freedom from ego. The illustrious Narada desired to instruct Savarni about samkhya, yoga and the process of realizing the illustrious one. Therefore, with the residents of all varnas and ashramas 258 in Bharata, he 259 worshipped him with great devotion and chanted the following. “I bow down before the illustrious one who has conquered the senses. I bow down before the one who has no attachment for material objects. I bow down before the one who represents riches for those in penury. I bow down before the one who is a bull among rishis from among all the rishis, Nara-Narayana. He is the supreme preceptor for those who are paramahamsas. I bow down before the one who is the lord of those who have realized their atmans. He is the cause behind creation, preservation and destruction, but those do not bind him down. Though he is in the body, bodily ailments do not affect him. He is a witness whose vision is not tainted by the gunas. I bow down before the one who is non-attached and is an impartial witness. O lord of yoga! The illustrious Hiranyagarbha 260 spoke about the greatest proficiency in yoga. At the time of death, one must give up identification with the body and devotedly turn one’s mind towards the one who is nirguna. 261 A person addicted to sensual pleasures in this world and in the next thinks about sons, wives and wealth. If like that, a learned person only thinks about the loss of this wicked body, his efforts have been futile. O lord! O Adhokshaja! With your maya, you have given us this wicked body and the sense of ‘I’ and ‘mine’. These are difficult to give up. Give us the yoga, your natural attribute, so that we can quickly sever these. In this Bharatavarsha, there are rivers and many mountains—Malaya, Mangalaprastha, Mainaka, Trikuta, Rishabha, Kutaka, Kollaka, Sahya, Devagiri, Rishyamukha, Shrishaila, Venkata, Mahendra, Varidhara, Vindhya, Shuktiman, Rikshagiri, Pariyatra, Drona, Chitrakuta, Govardhana, Raivataka, Kakubha, Nila, Gokamukha, Indrakila, Kamagiri and other hundreds and thousands of mountains. Innumerable male and female rivers are born on the slopes of these mountains. The subjects of Bharata touch these waters. Even their names purify the mind—Chandravasa, Tamraparni, Avatoda, Kritamala, Vaihayasi, Kaveri, Veni, Payosvini, Sharkaravarta, Tungabhadra, Krishna, Venya, Bhimarathi, Godavari, Nirvindhya, Payoshni, Tapi, Reva, Surasa, Narmada, Charmanvati, Sindhu, the river Shona, Mahanadi, Vedasmriti, Rishikulya, Trisama, Koushiki, Mandakini, Yamuna, Sarasvati, Drishadvati, Gomati, Sarayu, Rodhasvati, Saptavati, Sushoma, Shatadru, Chandrabhaga, Marudvridha, Vitasta, Asikni, Vishva and other great rivers. In this varsha, depending on the white, red and dark acts 262 they have themselves performed, they progressively obtain many divine, human or hellish births that are destined. Different varnas are ordained for them. Emancipation is also possible. The illustrious one is in the atmans of all beings. He is beyond attachment and beyond words and does not depend on anyone else. He is Vasudeva, the paramatman. The bond of ignorance is the reason behind these many kinds of births and can be severed through association with people who are devoted to the great being, with traits of bhakti yoga. That is the reason the gods chant, ‘These residents 263 must have done something wonderful. Hari himself is kindly disposed towards them. They have obtained birth as humans in the land of Bharata and can serve Mukunda. For us, that only remains a wish. It is through difficult deeds like sacrifices, austerities, vows, donations and such things that we have obtained this trifle of heaven for ourselves. There, because of excessive addiction to the senses, memories of Narayana’s lotus feet have been lost. It is better to have a limited lifespan and be born in Bharata than to obtain a state for the lifespan of a kalpa, after which, one has to be born again. In an instant, a spirited mortal person can renounce everything and proceed to a fearless state near Hari’s feet. It is not worth residing in the world of the lord of the gods. The flow of nectar about Vaikuntha’s account does not exist there. Nor are there virtuous ones who seek refuge with the illustrious one. There aren’t great festivities where sacrifices are performed to the lord of sacrifices. However, there are beings who obtain lives as humans in this world. They possess knowledge, rites and an accumulation of objects. Through these, they are not born again. That is like a bond a forest-dwelling bird heads towards again. 264 They faithfully perform sacrifices, with appropriate mantras and objects, and offer shares of oblations to desired divinities. It is the single one who is separately worshipped under different names. The lord who is complete himself accepts them and bestows benedictions. When men ask him for
a desired objective, it is true that he grants them that objective. But since they have to again ask him for something else, he does not confer on them the true objective. When people worship him without any objective, he himself grants them the desired objective, his tender feet, as gentle as foliage. When something is left over after we have enjoyed happiness in heaven, because of a good sacrifice, good studies or a good deed, we desire a birth in Ajanabha-varsha 265, with our memories intact. There, Hari grants benedictions to those who worship him.’” 266 O king! Some have instructed that there are eight smaller dvipas in Jambudvipa. When searching for their lost horse, Sagara’s sons dug up the ground and created these. 267 They are Svarnaprastha, Chandrashukla, Avartana, Ramanaka, Mandaraharina, Panchajanya, Simhala and Lanka. O supreme among the Bharata lineage! I have told you about the divisions of Jambudvipa into varshas, exactly as I was instructed.’

  Chapter 5(20)

  Shri-Shuka said, ‘After this, I will describe the dimensions and characteristics of Plaksha and the others and their divisions into varshas. Just as Meru is surrounded by the region named Jambu, Jambudvipa is surrounded by the salty ocean, which has the same length and breadth as Jambudvipa. 268 Like a grove is surrounded by a moat, the region known as Plaksha surrounds the salty ocean and is double its size. 269 As tall as the jambu tree in Jambudvipa, there is a plaksha tree and this gives the region its name. It is made out of gold and rises up. The seven-tongued Agni is worshipped there. Priyavrata’s son, Idhmajihva, is the lord of the region and he divided his dvipa into seven varshas. He bestowed them on his sons and retiring from a material existence, immersed himself in yoga. The names of these varshas are Shiva, Yavasa, Subhadra, Shanta, Kshema, Amrita and Abhaya. It is said that there are seven famous rivers and mountains in each. The mountains that form the boundaries are Manikuta, Vajrakuta, Indrasena, Jyotishman, Suparna, Hiranyashthiva and Meghamala. The great rivers are Aruna, Nrimna, Angirasi, Savitri, Suprabhata, Ritambhara and Satyambhara. The four varnas are Hamsa, Patanga, Urdhavayana and Satyanga and they use the waters of these rivers to wash away rajas and tamas and purify themselves. The inhabitants live for one thousand years and they have offspring who are like the gods. They follow the three Vedas and in the form of the sun god, the gateway to heaven and who is his atman, they worship the illustrious one and obtain him. “We seek refuge with the sun god, his atman. 270 This is the form of the ancient Vishnu, the brahman who is true dharma. He is the origin of immortality and death.” 271 In Plaksha and the other five dvipas, without any distinction, all men possess long lifespans, sound senses, physical strength, mental strength, intelligence and valour, right from birth. Plaksha is surrounded by an ocean of sugar cane juice that is equal to itself in size.

  ‘Shalmali-dvipa is double that in size and is surrounded by an ocean of liquor. There is a shalmali tree 272 there and its dimensions are the same as that of the plaksha tree. This tree is said to give the dvipa its name. It is said that this is the abode of the king of the birds, 273 who worships the illustrious one who is worshipped through hymns. The lord of the dvipa is Yajnabahu, Priyavrata’s son. He divided the region into seven varshas among his seven sons and they gave these their names—Surochana, Soumanasya, Ramanaka, Devavarsha, Paribhadra, Apyayana and Avijnata. In each of those varshas, the number of mountains and rivers is known to be seven. The mountains at the boundaries are Svarasa, Shatashringa, Vamadeva, Kunda, Mukunda, Pushpa-varsha and Sahasrashruti, while the rivers are Anumati, Sinivali, Sarasvati, Kuhu, Rajani, Nanda and Raka. The men in the varsha are Shrutadhara, Viryadhara, Vasundhara and Ishandhara. 274 Using the Vedas, they worship the illustrious one who is full of the Vedas and whose atman is the moon god. “By using the illumination of his beams, Soma divides into krishna paksha 275 and shukla paksha 276 and ensures food for the gods, the ancestors and the subjects. 277 Let him be our king.”

  ‘Beyond the ocean of liquor there is an ocean of clarified butter that is double in dimensions. As before, this surrounds Kusha-dvipa. In that dvipa, there is a clump of kusha grass that was created by the divinity and this gives the region its name. Because of its own radiance, it is like another fire and illuminates the directions. O king! The lord of that dvipa is Priyavrata’s son, known as Hiranyareta. He proportionately divided his own dvipa into seven varshas among his seven sons and they gave these their names—Vasu, Vasudana, Dridharuchi, Nabhigupta, Stutyavrata, Vivikta and Vamadeva. After the division, he himself resorted to austerities. In that varsha, the boundary mountains and the rivers are each said to be seven. The mountains are Chakra, Chatuhshringa, Kapila, Chitrakuta, Devanika, Urdhvaroma and Dravina, while the rivers are Rasakulya, Madhukulya, Mitravinda, Shrutavinda, Devagarbha, Ghritachyuta and Mantramala. The residents of Kusha-dvipa are Kushala, Kovida, Abhiyukta and Kulaka. 278 Accomplished in rites, with these waters, they worship the illustrious one in the form of the fire god. “O bearer of oblations! 279 O fire god! You are the supreme brahman himself. By worshipping the gods, we worship the being whose limbs are part of the sacrifice.”

  ‘Similarly, beyond the ocean of clarified butter there is an ocean of milk that is double in dimensions. Just as the ocean of clarified butter surrounds Kusha-dvipa, this surrounds Krouncha-dvipa. This dvipa obtains its name because of Krouncha, king among mountains. The trees on the slopes were shattered by Guha’s weapon. 280 However, it was protected by Varuna and sprinkled with milk, thus obtaining freedom from fear. The lord there is Priyavrata’s son, named Ghritaprishtha. He divided his own dvipa into seven varshas among his seven sons and they gave these their names. After instating his sons in those varshas, he himself became a devotee of the illustrious one, the bestower of supreme benefit and fame. He immersed himself in him and obtained Hari’s lotus feet. The sons are Ama, Madhuruha, Meghaprishtha, Sudhama, Bhrajishtha, Lohitavarna and Vanaspati. The boundary mountains and the rivers are each said to be seven. The mountains are Shukla, Vardhamana, Bhojana, Upabarhina, Nanda, Nandana and Sarvatobhadra, while the rivers are Abhaya, Amritougha, Aryaka, Tirthavati, Rupavati, Pavitravati and Shukla. The inhabitants of the varsha are known as Purusha, Rishabha, Dravina and Devaka. 281 Using those sacred and sparkling waters, with cupped hands full of water, they worship the god of waters 282 in the form of water. “O water! You are the valour of the supreme being. You purify heaven, earth and the intervening region. You purify and destroy all sin. As we touch you, may we also be purified.”

  ‘Shaka-dvipa is beyond the ocean of milk and its dimensions are thirty-two lakh yojanas. It is surrounded by an ocean of churned curds that has the same size. There is a gigantic tree named Shaka there and it has given the region its own name. It is extremely fragrant and the smell spreads throughout the dvipa. The lord of this region is Priyavrata’s son, named Medhatithi. He divided it into seven varshas among his seven sons and instated them, and they gave these their names—Purojava, Manojava, Pavamana, Dhumranika, Chitrarepha, Bahurupa and Vishvadhara. Immersing his mind on Ananta, he himself became a devotee and entered a hermitage. The boundary mountains and the rivers are each seven. The mountains are Ishana, Urushringa, Balabhadra, Shatakesara, Sahasrasrota, Devapala and Mahanasa, while the rivers are Anagha, Ayurda, Ubhayasprishti, Aparajita, Panchapadi, Sahasrastuti and Nijadhriti. The men in that varsha are named Ritavrata, Satyavrata, Danavrata and Anuvrata. 283 Through pranayama, 284 they cleanse the rajas and the tamas and use supreme meditation to worship the illustrious one, whose atman is in the wind god. “He is inside all beings. 285 He is the one who maintains the breath of life. He is the lord who is inside. Everything is his manifestation. May he protect us.”

  ‘In this way, the ocean of churned curds is surrounded by Pushkara-dvipa, which is double its dimensions. It is surrounded on the outside by an ocean of sweet water that has the same size. There is a gigantic lotus 286 there and it possesses one hundred million petals that are made out of polished gold. This blazes like a fire and was created as seat for the one who is seated on a lotus. 287 There is a mountain named Manasottara in the middle of the dvipa
and it is the boundary between the varsha on the east and that in the west. Its height and length are ten thousand yojanas. The cities of Indra and the other guardians of the world are in the four directions. Atop this mountain revolves the chariot of the sun, in the form of a year, as it goes around Meru. As it circles, this is one day and one night for the gods. The lord of the dvipa is Priyavrata’s son, named Vitihotra. His two sons were Ramanaka and Dhataki. He instated them as the lords of the varshas and like his elder brothers, engaged himself in rites for the illustrious one. The inhabitants of these varshas undertake rites and use these rites to worship the illustrious one in the form of Brahma. They chant, “His manifestation is in the form of the rites and the rituals. With the signs of the brahman, he should be worshipped by people, tranquil and devoted to him and to no other. We bow down to the illustrious one.”’