Chapter 19 - Description of Kimpuruṣa and Bhārata Varṣas

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. In the continent called Kiṃpuruṣa, the greatest votary Hanumān, who feels pleasure and delight in being near the Lord’s feet, worships with uninterrupted devotion—along with the Kiṃpuruṣas (the inhabitants of that continent)—the Primeval Being, the glorious Lord Rāma, the beloved of Sītā and the elder brother of Lakṣmaṇa.

2. (There) he listens with rapt attention the most auspicious story of the glorious Lord, his master, melodiously sung of by Arṣṭinemi and the Gandharvas. And he sings the following to himself:

3. “I bow to the Lord of hallowing reputation who is symbolized by the syllable Om. I salute the Lord who possesses noble qualities, excellent character and conduct. I pay obeisance to him who has perfectly controlled his mind and who is deligent in the service of his subjects. Hail to him whc is the touchstone (the utmost limit) of excellent renown. Salutations to the Supreme Person, the king of kings who is a great devotee of Brāhm aṇas.

4. I take shelter with him who is pure consciousness and knowledge incarnate, absolutely one (without a second); who, by his innate divine power, has dispelled (and transcended) all the states (e. g. wakefulness, sleep) caused by the three guṇas (of Māyā) and is (hence) perfectly serene; who is (totally) different from the phenomenal world and is above (all) names and forms; who is not touched by egoism, yet is realizable (as Brahman) by wise persons of pure mind.

5. The incarnation of the Almighty Lord, in a mortal body, in this world, is not merely for extirpating the demon race but for teaching (the ideal way of life) to human beings. Otherwise, how could the omnipotent Ruler who abides in his innate blissful self, seem to be distressed for Sītā.

6. Verily, the glorious Lord Vāsudeva (i.e. Rāma) is not at all attached to anything in the three worlds, (for) he is the Soul and the most intimate friend of the wise people (who have subdued their Self). Hence, he cannot suffer from infatuation for a woman (viz. Sītā). Nor would he exile Lakṣmaṇa (for his technical breach of order by allowing sage Durvāsas for Rāma’s audience).

7. Neither birth (in a noble family) nor beauty nor eloquence nor (brilliant) intelligence, nor the charming personality pleases (lit. is a cause of satisfaction to) him. For the elder brother of Lakṣmaṇa (Rāma) has formed friendship with us, dwellers in the forest who are bereft of these qualities.

8. Hence, whether a god or a demon or a monkey or a human being—whoever he may be—should take shelter with all his heart, with Rāma who is Lord Hari in the human form, and he remembers all good deeds done to him. And he carried (the people) in the Northern Kosala (with him) to Heaven.”

9. In the continent of Bhārata also, the Lord under the name Nara-Nārāyaṇa, remaining in an unmanifested form, continues to perform penance to the end of the Kalpa. (It is) for compassionately bestowing his grace on self-controlled persons. His penance is such as enhances righteousness, knowledge, renunciation, mystic powers, sense-control, freedom from I-ness (ahaṃkāra) ultimately consummating in selfrealization.

10. The revered (sage) Nārada intended to initiate the sage Sāvarṇi (the prospective Manu presiding over the future Manvantara) in the Pañcarātra doctrine (describing the glories of the Lord) along with Sāṅkhya philosophy and practice (or karma-yoga—unattached practice of karmas) as expounded by the Lord (himself). He (Nārada) along with the inhabitants of all classes (varṇas) and stages of life (āśrama) in (this) Bhārata, adores him with the feeling of utmost devotion and sings (mutters) the following (mantra):

11. “I pay respects to the glorious Lord who is symbolised by the sacred syllable OM. (I bow to him) who is perfectly serene by nature and (absolutely) free from ahaṃkāra (ego). Salutations to the foremost sage Nara-Nārāyaṇa who is the property of the property-less. I bow again and again to him who is the preceptor of Parama Haṃsas (the highest order of recluses) and who is the Master of those (saintly persons) who find delight in the Soul.

12. I bow to him who is (completely) detached and (hence) is not bound by the egotistical feeling of being the creator or even though he is the Master of the creation (etc. of the universe); who is distinct (from the body) for though he resides in the body, he is not affected by the bodily conditions, (and needs like hunger, thirst etc.); who is (an impartial) witness whose vision is not biased by the guṇas like Sattva, rajas and tamas.

13. Oh Lord of Yoga! This is stated to be the highest proficiency in Yoga by revered god Brahmā (Hiraṇyagarbha) that, at the time of death, one should give up one’s (Soul’s) identification with this evil body and fix his mind in you who are attributeless (or untouched by the guṇas of Māyā).

14. (It is only) a fool who, being addicted to the pleasures both of this world as well as those in heaven, feels anxiety for his son, wife and wealth (at the time of death). If like (such) a fool, a learned person be afraid of the death of this contemptible body, all his (intensive) studies (in Śāstra, of this learned person) is no better than (wasteful and onerous) labour.

15. Therefore, Oh Lord Viṣṇu, confer on us that (bhakti) Yoga—which is your natural attribute—whereby we can quickly cut asunder (and give up) the feeling of identity and mineness felt for this contemptible physical body due to Your Māyā—i.e. a bond very difficult to sever.”

16. Even in this continent of Bharata, there are many rivers and mountains, namely, Malaya, Maṅgalaprastha, Maināka, Trikūṭa, Ṛṣabha, Kūṭaka, Kollaka, Sahya, Devagiri, Ṛṣyamūka, Śrī-Śaila, Veṅkaṭa, Mahendra, Vāridhāra, Vindhya, Śuktimān, Ṛkṣagiri, Pāriyātra, Droṇa, Citrakūṭa, Govardhana, Raivataka, Kakubha, Nīla, Gokāmukha, Indrakīla, Kāmagiri and other hundreds and thousands of mountains. There rise in these (mountains) innumerable big and small rivers.^[1]

17. The peoples of Bhārata-varṣa touch with their body (use for their personal needs) the waters of these rivers, the names of which purify them even by pronouncing (their names).

18. The great rivers (in Bhārata-varṣa) are: Candravaśā, Tāmraparṇī, Avatodā, Kṛtamālā, Vaihāyasī, Kāverī, Veṇī, Payasvinī, Śarkarāvartā, Tuṅgabhadrā, Kṛṣṇā, Veṇyā, Bhīmarathī, Godāvarī, Nirvindhyā, Payoṣṇī, Tāpī, Revā, Surasā, Narmadā, Carmaṇvatī, Sindhu; two mighty rivers: Andha (Brahmaputra) and Śoṇa—Mahānadī, Vedasmṛti, Ṛṣikulyā, Triśāmā, Kauśikī, Mandākinī, Yamunā, Sarasvatī, Dṛṣadvatī, Gomatī, Sarayū, Rodasvatī, Saptavatī, Suṣomā, Śatadru, Candrabhāgā, Marudvṛdhā, Vitastā, Asiknī, Viśvā and other great rivers.

19. It is in this very continent only that men who are born here can, through the white (sāttvic), red (rājasa), and black (tāmasa) acts commenced by them, attain to the numerous celestial, earthly and hellish existences (births) according to the serial order of their karmas; for all (everyone) get the proper type of birth according to (the nature of) their karmas. And the Liberation is achieved by the (unattached) performance of the duties prescribed for each class of society.

20. Liberation is characterised by Yoga of motiveless devotion solely directed to the glorious Lord Vāsudeva, the Supreme Soul who abides in all beings as their self; is above prejudices and defects (like love, hate), and beyond the range of speech, and not dependent on any other support. It is attainable by intimate association with great personages, viz. devotees of Lord Viṣṇu—association which can be formed when the knot of ignorance which leads to different kinds of births, is cut down completely. For gods sing this very praise of human life as the means of attaining all puruṣārthas (highest goals in human life).

21. Oh! What (wonderful) meritorious deed has been done by these! Or Lord Hari of his own accord has bestowed, his grace on them. In the land of Bharata, these have got birth in the human species which is useful as a means of serving Lord Mukunda. How strongly we yearn for this!

22. Of what use are the performances of sacrifices, austere penances, observances of vows, charitable donations—all so very difficult to perform? Or of what avail is this worthless attainment of heaven (as a result of merits earned) where the remembrance of the lotus-like feet of Nārāyaṇa is wiped out in the excessive enjoyments of sensual pleasures.

23. It is preferable to attain (birth in) the land of Bhārata with its momentary span of life to achieving those regions where beings are blessed with a life span of a Kalpa but whence return to birth (in saṃsāra is inevitable. For the wise resolute mortals (in Bhārata-varṣa) dedicate at Hari’s feet, their acts in a moment and attain to the region of Hari, free from the fear of Saṃsāra.

24. The region, even if it be the residence of god Brahmā, the Supreme Controller of gods, is not worth resorting, if there be no river of nectar in the form of discourses on Lord Viṣṇu, flowing, and if there is no saintly votaries of the Lord entirely depending on it^[2], and where sacrifices in the form of the worship of the Lord of sacrifices, accompanied with the celebration of festivals (like music and dancing based on his episodes) are not performed.

25. But those jīvas, who, even after getting birth here, in the human race, endowed with the power of knowledge and discrimination, the capability of doing actions to attain it. the plentituḍe of substances necessary for securing it, do not verily exert to attain to Liberation whence there is no return to the mundane existence, enter again into the bondage (of saṃsāra) like forest birds (which after getting freedom from the fowler’s net carelessly play on the same tree on which they were formerly caught and thus get into the bondage again).

26. (How blessed are the inhabitants of Bhārata-varṣa). When in performing a sacrifice, they (people of Bhārata) set apart for various deities their due share of oblations and with faith offer these oblations to the sacrificial fire in the proper manner, reciting the relevant mantras and offering the substances according to prescriptions laid down, he is the One Lord, perfect in all respects and a bestower of blessings but who, invoked under different names gladly accepts them.

27. It is true that when prayed, the Lord confers the desired object to him who implores him for it. But certainly he does not confer on them the real blessing as they are again brought to the position of a supplicant. But to those who adore him without any ulterior motive, he, of his own accord, offers his foliage-like tender feet which cover (satisfy) all their desires.

28. If after exhausting our merits in enjoying celestial life, there be some balance of merit accruing from a duly performed sacrifice, a religious discourse preached or any other pious act done, we pray for a birth in the continent called Ajanābha (Bhārata Vaṛṣa) retaining our remembrance of the Lord. For glorious Lord Hari extends his blessings to those who worship him.

[Note: D.S. Yande’s edition of the Bhāgavata Purāṇa gives the following eight verses as additional, recorded in some editions. Bhāvāratha Dīpikā has not commented on them. But they are translated here in case their genuineness be proved in some subsequent critical edition of the Bhāgavata Purāṇa]

(1). Hence even gods desire to be born on this earth in the Bhārata Varṣa with a view to accumulating noble, inexhaustible, pure, auspicious merit.

(2). They wish: “When shall we be able to be born in the land of Bhārata? When can we attain to the highest abode of Viṣṇu by (our) great merit?

(3). When can we, by charitable donations, performance of various kinds of sacrifices, and austerities, adore Lord Hari who is reposing in the cosmic ocean, and reach his abode which the wise sages visualize (directly).

(4). The noble Soul who, by nature, is inclined to sing in praise of Hari, or is dear to his votaries or who renders service to his great devotees, deserves to be paid respects by us.

(5). The great person whose mind is keenly interested in hearing the exposition of the Vedas as well as in listening to the Purāṇas or in the company of the pious persons, deserves our obeisance.

(6). After being born in Bhārata, if a person is averse to pious acts, he (is like a person who) discards a pitcher (full) of nectar and desires to have a pot of poison.

(7). He who, abandoning the worship of Vāsudeva, indulges in various acts, (is like a person who) neglecting a wish-yielding cow, desires to drink the milk of the arka plant.”

(8). In this way, the denizens of heaven eulogize the land of Bhārata. Those who, attaining birtḥ herein, indulge in sensual pleasures, are really deluded by the Māyā of Lord Hari.

Śrī Śuka said:

29. Oh King! Some people describe eight minor subcontinents attached to Jambū-dvīpa. They are said to have been created by the sons of Sagara who excavated the earth on all sides in their search for the sacrificial horse.^[3]

30. They are as follows: Svarṇa Prastha, Candra-Śukla, Āvartana, Ramaṇaka, Mandārahariṇa, Pāñcajanya, Siṃhala and Laṅkā.

31. In this way, the divisions of the Jambūdvīpa into continents have been described to you (exactly) as I was taught.

Footnotes and references:

[1]:

For the identification of these mountains and rivers etc. mentioned here and in the next two verses, vide D.G. Sircar—SGAMI, pp. 48-74 and N.L. De—GDAMI under relevant heads.

[2]:

Or Votaries of the Lord who are the sources (i.e. the participants) of the nectarine discourses on Hari.

[3]:

Vide infra IX.8.8-9.