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, together with the people living there, is always engaged in the service at the feet and the 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 most auspicious stories about his master and Lordship, sung 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 in 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 down before You, the great personality and godhead of the brahmins, the King of all Kings. (4) Let me worship Him, the absolutely pure, supreme truth, the 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 one attains 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. What other reason would there have been for all the misery of Sîtâ's being separated from Him, the Supreme Lord, but to [offer opportunity to] serve the One satisfied within, the original spiritual soul? (6) In truth He, the Supreme Soul and best friend of the self-realized souls, 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, nor ever could be disturbed by [what happened to] 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 as His friends us, the forest dwellers who miss all these qualities. (8) Therefore, whether one is enlightened or not, a beast or a human being, anyone who is 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 that 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 with the eulogy: (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 souls; 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 basic material qualities. I offer You, the unattached and pure, unfathomable 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 on 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 deficient 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 which is so difficult to overcome, so that we may realize our original nature.'

(16) In this land of Bhârata there are also 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 also hundreds and thousands of other peaks with innumerable big and small rivers streaming down their slopes. (17-18) The residents of Bhârata find purification of mind by  touching [and bathing in] all these waters, or just by 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] societal destinations [or status orientation groups], that each 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 these different destinations, 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 is 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 [Vaikunthha]. (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, have all the knowledge, are capable of engaging in action and have all means at their disposition, but despite these attainments do not endeavor for the elevation of not taking birth again, will fall back into bondage, just like birds [that having escaped from man do not take care]. (26) By their faith they [the inhabitants of India] are divided in their performance of the rituals. [But] with the oblations offered to the ruling deity and the reciting of mantras according to the proper method, the One God who is addressed with different names, He, the bestower of all benedictions in person, complete in Himself, accepts that most happily [B.G. 7: 19-25]. (27) Even though He certainly grants what man prays for, He does not bestow benedictions one has to ask for time and again [B.G. 7: 3]. He out of His own, unasked, grants to those devoted to Him, the lotus flower of His feet that put an end to all desires. (28) If there, after our happy stay in heaven, remains any merit from our perfect sacrifices, our conscientious formulations and our good deeds, then bless us with a birth in Ajanâbhavarsha [the earth under the rule of Bharata, see 5.7: 3], the land where we may remember Him, the Lord expanding the happiness of His devotees.'

(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 sages describe it, eight smaller dvîpas [subsections or provinces] that 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, the way they were explained to me.'

 

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Third revised edition, loaded June 11, 2018.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'In the land of Kimpurusha the supreme and greatest devotee Hanumân,  together with the people living there, is always engaged in the service at the feet and the 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 most auspicious stories about his master and Lordship, sung 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 being 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 in 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 down before You, the great personality and godhead of the brahmins, the King of all 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 one finds 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 any 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, the 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 one attains 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; He, not visible but by transcendence, undisturbed of nature and free from ego beyond name and form, can be achieved by pure [natural, Krishna-]consciousness. (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. What other reason would there have been for all the misery of Sîtâ's being separated from Him, the Supreme Lord, but to [offer 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 instructing the mortals of this material world; for what other reason but to serve the satisfaction of Him as the spiritual soul in person, would there have been all the misery of Sîtâ's being separated from Him, the Controller? (Vedabase)

 

Text 6

In truth He, the Supreme Soul and best friend of the self-realized souls, 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, nor ever could be disturbed by [what happened to] 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 is certainly also of such a 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 as His friends us, the forest dwellers who miss all these qualities.

Nor of one's birth is one of the pleasure of the Greatest, nor because of one's fortune, one's eloquence, one's wit, or one's physique; despite of the fact that we're alas but inhabitants of the forest who all miss these qualities, accepted Lakshmana's elder brother us in friendship. (Vedabase)

 

Text 8

Therefore, whether one is enlightened or not, a beast or a human being, anyone who is 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 who lives to the soul should worship 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 that 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 up to the end of the millennium known as Nara-Nârâyana; He, whose glories are inconceivable, shows His causeless mercy to the candidates of self-realization who practice austerities conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego. (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 with the eulogy:

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 Manu 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 souls; 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 I offer You 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 basic material qualities. I offer You, the unattached and pure, unfathomable 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 on 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 was discussed by the almighty Lord Brahmâ in respect of how to follow perfectly to the principles of yoga, we know that the one who has given it up to identify with the body, at the time of his death, with a devotional attitude, should place his 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 deficient vehicle of time, considers such endeavors only a waste of time because the body is lost in the end.

A person driven by desire in fear thinks about his children, wife and wealth; but any person who knows of the trivial of his timebound body, considers, because of the fact that the body is lost in the end, 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 which 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 forsake this fixed idea of 'I' and 'mine', which to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we may find our nature.' (Vedabase)

 

Text 16

In this land of Bhârata there are also 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 also 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 residents of Bhârata find purification of mind by  touching [and bathing in] all these waters, or just by 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, 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.(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] societal destinations [or status orientation groups], that each may lead to the path of liberation.

In this tract of land are the people, who from goodness, from redness [passion] and from darkness are born there in a class according their own acquired karma, leading lives which 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 possible with each soul. (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 these different destinations, one can thus associating with the people [with devotees] of the Supreme Personality of Godhead, cut with the cause of the bond of ignorance. 

Unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech, may anyone in this, with the help of the different ways and goals of bhakti-yoga, cut with the cause of being bound in ignorance. For with these ways and goals is indeed an intimate relationship found between the person and the Supreme Personality, next to whom in reality no other cause can 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 performed by these people 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 who is indeed our aspiration; by Him we attain to service. (Vedabase)

 

Text 22

What is 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 lotus feet 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 [Vaikunthha].

Of greater value than achieving a position of a life that lasts endlessly and is liable to repetition [like that of Brahmâ], is it to be born in the land of Bhârata for only a hundred years of living, for, in such a short life of being a mortal, the work is 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 who, always engaged in His service, take to His shelter, nor the performance of those sacrifices for the Lord that are true festivals, must one say that, even though it could be a place inhabited by the denizens of heaven, it is a place certainly not to be frequented. (Vedabase)

  

Text 25

Those souls who, having achieved a human birth,  have all the knowledge, are capable of engaging in action and have all means at their disposition, but despite these attainments do not endeavor for the elevation of not taking birth again, will fall back into bondage, just like birds [that having escaped from man do not take care].

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

 

Text 26

By their faith they [the inhabitants of India] are divided in their performance of the rituals. [But] with the oblations offered to the ruling deity and the reciting of mantras according to the proper method, the One God who is addressed with different names, He, the bestower of all benedictions in person, complete in Himself, accepts that most happily [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 because He is the bestower of all benedictions in person. (Vedabase)

 

Text 27

Even though He certainly grants what man prays for, He does not bestow benedictions one has to ask for time and again [B.G. 7: 3]. He out of His own, unasked, grants to those devoted to Him, the lotus flower of His feet that put an end to all desires.

Though He in truth grants the very same thing that was prayed for by man, is He not the bestower of benedictions one asks for time and again; He personally, even unasked, gives to those engaged in His service all the things wanted which continually sprout from His lotus feet. (Vedabase)

 

Text 28

If there, after our happy stay in heaven, remains any merit from our perfect sacrifices, our conscientious formulations and our good deeds, then bless us with a birth in Ajanâbhavarsha [the earth under the rule of Bharata, see 5.7: 3], the land where we may remember Him, the Lord expanding the happiness of His devotees.'

If there from us remains any merit of our perfect sacrifice, diligent study and good deeds, let that then lead to a birth in the land of Bhârata which inspires us to remember the Lord of that place from where of the devoted all good fortune expands.' (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 sages describe it, eight smaller dvîpas [subsections or provinces] that 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, the way they were explained to me.'

I thus have explained to you the divisions of the lands of Jambûdvîpa, o best of the decendants of Bharata, the way they have been instructed to me. (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 that itself lasts a hunderd years.


 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
Collage
by Anand Aadhar of a vintage painting of Hanumân praying.
Production:
Filognostic Association of The Order of Time


  

 

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