> Srimad Bhagavatam - Canto 5
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 5

> **************

> Chapter Nineteen: A Description of the Island of Jambudvipa

> *******

> TEXT 1

> srî-suka uvâca

> kimpuruse varse bhagavantam âdi-purusam laksmanâgrajam

> sîtâbhirâmam râmam tac-carana-sannikarsâbhiratah parama-

> bhâgavato hanumân saha kimpurusair avirata-bhaktir upâste.

> sri-sukah uvaca--Sri Sukadeva Gosvami continued to speak; kimpuruse varse--the tract of land known as Kimpurusa; bhagavantam--the Supreme personality of Godhead; âdi-purusam--the original cause of all causes; laksmana-agra jam--the elder brother of Laksmana; sîtâ-abhirâmam--who is very pleasing to mother Sîtâ, or who is the husband of Sîtâdevî; râmam--Lord Râmacandra; tat-carana-sannikarsa-abhiratah--one always engaged in service at the lotus feet of Lord Râmacandra; parama-bhâgavatah--the great devotee celebrated throughout the universe; hanumân--His Grace Hanumânjî; saha--with; kimpurusaih--the inhabitants of the tract of land known as Kimpurusa; avirata--continuous; bhaktih--who possesses devotional service; upâste--worships.

> TRANSLATION

> Srila Sukadeva Gosvami said: My dear King, in Kimpurusa-varsa the great devotee Hanuman is always engaged with the inhabitants of that land in devotional service to Lord Ramacandra, the elder brother of Laksmana and dear husband of Sitadevi.

> *******

> TEXT 2

> ârstisenena saha gandharvair anugîyamânâm parama-kalyânîm

> bhartr-bhagavat-kathâm samupasrnoti svayam cedam gâyati.

> ârsti-senena--Ârstisena, the chief personality of Kimpurusa-varsa; saha--with; gandharvaih--by a company of Gandharvas; anugîyamânâm--being chanted; parama-kalyânîm--most auspicious; bhartr-bhagavat-kathâm--the glories of his master, who is also the Supreme Personality of Godhead; samupasrnoti--he hears with great attention; svayam ca--and personally; idam--this; gâyati--chants.

> TRANSLATION

> A host of Gandharvas is always engaged in chanting the glories of Lord Ramacandra. That chanting is always extremely auspicious. Hanumanji and Arstisena, the chief person in Kimpurusa-varsa, constantly hear those glories with complete attention. Hanuman chants the following mantras.

> *******

> TEXT 3

> om namo bhagavate uttamaslokâya nama ârya-laksana-sîla-vratâya

> nama upasiksitâtmana upâsita-lokâya namah sâdhu-vâda-nikasanâya

> namo brahmanya-devâya mahâ-purusâya mahâ-râjâya nama iti.

> om--O my Lord; namah--my respectful obeisances; bhagavate--unto the Supreme Personality of Godhead; uttama-slokâya--who is always worshiped with selected verses; namah--my respectful obeisances; ârya-laksana-sîla-vratâya--who possesses all the good qualities of advanced personalities; namah--my respectful obeisances; upasiksita-âtmane--unto You whose senses are under control; upâsita-lokâya--who is always remembered and worshiped by all the different classes of living entities; namah--my respectful obeisances; sâdhu-vâda-nikasanâya--to the Lord, who is like a stone for examining all the good qualities of a sâdhu; namah--my respectful obeisances; brahmanya-devâya--who is worshiped by the most qualified brâhmanas; mahâ-purusâya--unto the Supreme Lord, who is worshiped by the purusa-sûkta because of being the cause of this material creation; mahâ-râjâya--unto the supreme king, or the king of all kings; namah--my respectful obeisances; iti--thus.

> TRANSLATION

> Let me please Your Lordship by chanting the bija-mantra omkara. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Aryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brahmanas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You.

> *******

> TEXT 4

> yat tad visuddhânubhava-mâtram ekam

> sva-tejasâ dhvasta-guna-vyavastham

> pratyak prasântam sudhiyopalambhanam

> hy anâma-rûpam niraham prapadye

> yat--which; tat--to that supreme truth; visuddha--transcendentally pure, without contamination by material nature; anubhava--experience; mâtram--that sac-cid-ânanda transcendental body; ekam--the one; sva-tejasâ--by His own spiritual potency; dhvasta--vanquished; guna-vyavastham--the influence of the modes of material nature; pratyak--transcendental, not to be seen with material eyes; prasântam--undisturbed by material agitation; sudhiyâ--by Krsna consciousness, or purified consciousness, uncontaminated by material desires, fruitive activities and speculative philosophy; upalambhanam--who can be achieved; hi--indeed; anâma-rûpam--without a material name and form; niraham--without a material ego; prapadye--let me offer my respectful obeisances.

> TRANSLATION

> The Lord, whose pure form [sac-cid-ananda-vigraha] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vedanta He is described as being one without a second. Because of His spiritual potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Krsna consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Ramacandra, and let us offer our respectful obeisances unto those transcendental lotus feet.

> *******

> TEXT 5

> martyâvatâras tv iha martya-siksanam

> rakso-vadhâyaiva na kevalam vibhoh

> kuto 'nyathâ syâd ramatah sva âtmanah

> sîtâ-krtâni vyasanânîsvarasya

> martya--as a human being; avatârah--whose incarnation; tu--however; iha--in the material world; martya-siksanam--for teaching all the living entities, especially human beings; raksah-vadhâya--to kill the demon Râvana; eva--certainly; na--not; kevalam--only; vibhoh--of the Supreme Personality of Godhead; kutah--from where; anyathâ--otherwise; syât--there would be; ramatah--of one enjoying; sve--in Himself; âtmanah--the spiritual identity of the universe; sîtâ--of the wife of Lord Râmacandra; krtâni--appearing due to the separation; vyasanâni--all the miseries; îsvarasya--of the Supreme Personality of Godhead.

> TRANSLATION

> It was ordained that Ravana, chief of the Raksasas, could not be killed by anyone but a man, and for this reason Lord Ramacandra, the Supreme Personality of Godhead, appeared in the form of a human being. Lord Ramacandra's mission, however, was not only to kill Ravana but also to teach mortal beings that material happiness centered around sex life or centered around one's wife is the cause of many miseries. He is the self-sufficient Supreme Personality of Godhead, and nothing is lamentable for Him. Therefore why else could He be subjected to tribulations by the kidnapping of mother Sita?

> *******

> TEXT 6

> na vai sa âtmâtmavatâm suhrttamah

> saktas tri-lokyâm bhagavân vâsudevah

> na strî-krtam kasmalam asnuvîta

> na laksmanam câpi vihâtum arhati

> na--not; vai--indeed; sah--He; âtmâ--the Supreme Soul; âtmavatâm--of the self-realized souls; suhrt-tamah--the best friend; saktah--attached; tri-lokyâm--to anything within the three worlds; bhagavân--the Supreme personality of Godhead; vâsudevah--the all-pervading Lord; na--not; strî-krtam--obtained because of His wife; kasmalam--sufferings of separation; asnuvîta--would obtain; na--not; laksmanam--His younger brother Laksmana; ca--also; api--certainly; vihâtum--to give up; arhati--be able.

> TRANSLATION

> Since Lord Sri Ramacandra is the Supreme Personality of Godhead, Vasudeva, He is not attached to anything in this material world. He is the most beloved Supersoul of all self-realized souls, and He is their very intimate friend. He is full of all opulences. Therefore He could not possibly have suffered because of separation from His wife, nor could He have given up His wife and Laksmana, His younger brother. To give up either would have been absolutely impossible.

> *******

> TEXT 7

> na janma nûnam mahato na saubhagam

> na vân na buddhir nâkrtis tosa-hetuh

> tair yad visrstân api no vanaukasas

> cakâra sakhye bata laksmanâgrajah

> na--not; janma--birth in a very polished, aristocratic family; nûnam--indeed; mahatah--of the Supreme Personality of Godhead; na--nor; saubhagam--great fortune; na--nor; vâk--an elegant manner of speaking; na--nor; buddhih--sharpness of intelligence; na--not; âkrtih--features of the body; tosa-hetuh--the cause of pleasure to the Lord; taih--by all those above-mentioned qualities; yat--because; visrstân--rejected; api--although; nah--us; vana-okasah--the inhabitants of the forest; cakâra--accepted; sakhye--in friendship; bata--alas; laksana-agra jah--Lord Srî Râmacandra, the elder brother of Laksmana.

> TRANSLATION

> One cannot establish a friendship with the Supreme Lord Ramacandra on the basis of material qualities such as one's birth in an aristocratic family, one's personal beauty, one's eloquence, one's sharp intelligence or one's superior race or nation. None of these qualifications is actually a prerequisite for friendship with Lord Sri Ramacandra. Otherwise how is it possible that although we uncivilized inhabitants of the forest have not taken noble births, although we have no physical beauty and although we cannot speak like gentlemen, Lord Ramacandra has nevertheless accepted us as friends?

> *******

> TEXT 8

> suro 'suro vâpy atha vânaro narah

> sarvâtmanâ yah sukrtajnam uttamam

> bhajeta râmam manujâkrtim harim

> ya uttarân anayat kosalân divam iti

> surah--demigod; asurah--demon; vâ api--or; atha--therefore; vâ--or; anarah--other than a human being (bird, beast, animal and so on); narah--a human being; sarva-âtmanâ--wholeheartedly; yah--who; su-krtajnam--easily made grateful; uttamam--most highly elevated; bhajeta--should worship; râmam--Lord Râmacandra; manuja-âkrtim--appearing as a human being; harim--the Supreme personality of Godhead; yah--who; uttarân--of northern India; anayat--brought back; kosalân--the inhabitants of Kosala-desa, Ayodhyâ; divam--to the spiritual world, Vaikuntha; iti--thus.

> TRANSLATION

> Therefore, whether one is a demigod or a demon, a man or a creature other than man, such as a beast or bird, everyone should worship Lord Ramacandra, the Supreme Personality of Godhead, who appears on this earth just like a human being. There is no need of great austerities or penances to worship the Lord, for Me accepts even a small service offered by His devotee. Thus He is satisfied, and as soon as He is satisfied, the devotee is successful. Indeed, Lord Sri Ramacandra brought all the devotees of Ayodhya back home, back to Godhead [Vaikuntha].

> *******

> TEXT 9

> bhârate 'pi varse bhagavân nara-nârâyanâkhya âkalpântam

> upacita-dharma jnâna-vairâgyaisvaryopasamoparamâtmopalambhanam

> anugrahâyâtmavatâm anukampayâ tapo 'vyakta-gatis carati.

> bhârate--in Bhârata; api--also; varse--the tract of land; bhagavân--the Supreme Personality of Godhead; nara-nârâyana-âkhyah--known as Nara-Nârâyana; â-kalpa-antam--up to the end of the millennium; upacita--increasing; dharma--religion; jnâna--knowledge; vairâgya--renunciation or nonattachment; aisvarya--mystic opulences; upasama--control of the senses; uparama--freedom from false ego; âtma-upalambhanam--self-realization; anugrahâya--to show favor; âtma-vatâm--unto persons interested in self-realization; anukampayâ--by causeless mercy; tapah--austerities; avyakta-gatih--whose glories are inconceivable; carati--executes.

> TRANSLATION

> [Sukadeva Gosvami continued:] The glories of the Supreme Personality of Godhead are inconceivable. He has appeared in the form of Nara-Narayana in the land of Bharata-varsa, at the place known as Badarikasrama, to favor His devotees by teaching them religion, knowledge, renunciation, spiritual power, sense control and freedom from false ego. He is advanced in the opulence of spiritual assets, and He engages in executing austerity until the end of this millennium. This is the process of self-realization.

> *******

> TEXT 10

> tam bhagavân nârado varnâsramavatîbhir bhâratîbhih prajâbhir

> bhagavat-proktâbhyâm sânkhya-yogâbhyâm

> bhagavad-anubhâvopavarnanam sâvarner upadeksyamânah

> parama-bhakti-bhâvenopasarati idam câbhigrnâti.

> tam--Him (Nara-Nârâyana); bhagavân--the most powerful saintly person; nâradah--the great sage Nârada; varna-âsrama-vatîbhih--by followers of the institution of the four varnas and four âsramas; bhâratîbhih--of the land known as Bhârata-varsa (India); prajâbhih--who are the inhabitants; bhagavat-proktâbhyâm--which was stated by the Supreme personality of Godhead; sânkhya--by the sânkhya-yoga system (the analytical study of material conditions); yogâbhyâm--by practice of the yoga system; bhagavat-anubhâva-upavarnanam--which describes the process of God realization; sâvarneh--unto Sâvarni Manu; upadeksyamânah--instructing; parama-bhakti-bhâvena--in greatly ecstatic loving service to the Lord; upasarati--serves the Lord; idam--this; ca--and; abhigrnâti--chants.

> TRANSLATION

> In his own book, known as Narada Pancaratra, Bhagavan Narada has very vividly described how to work to achieve the ultimate goal of life--devotion--through knowledge and through execution of the mystic yoga system. He has also described the glories of the Lord, the Supreme Personality of Godhead. The great sage Narada instructed the tenets of this transcendental literature to Savarni Manu in order to teach those inhabitants of Bharata-varsa who strictly follow the principles of varnasrama-dharma how to achieve the devotional service of the Lord. Thus Narada Muni, along with the other inhabitants of Bharata-varsa, always engages in the service of Nara-Narayana, and he chants as follows.

> *******

> TEXT 11

> om namo bhagavate upasama-sîlâyoparatânâtmyâya namo

> 'kincana-vittâya rsi-rsabhâya nara-nârâyanâya paramahamsa-parama-gurave

> âtmârâmâdhipataye namo nama iti.

> om--O Supreme Lord; namah--my respectful obeisances; bhagavate--unto the Supreme Personality of Godhead; upasama-sîlâya--who has mastered the senses; uparata-anâtmyâya--having no attachment for this material world; namah--my respectful obeisances; akincana-vittâya--unto the Supreme Personality of Godhead, who is the only asset of persons who have no material possessions; rsi-rsabhâya--the most exalted of saintly persons; nara-nârâyanâya--Nara-Nârâyana; paramahamsa-parama-gurave--the most exalted spiritual master of all paramahamsas, liberated persons; âtmârâma-adhipataye--the best of self-realized persons; namah namah--my respectful obeisances again and again; iti--thus.

> TRANSLATION

> Let me offer my respectful obeisances unto Nara-Narayana, the best of all saintly persons, the Supreme Personality of Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons who have no material possessions. He is the spiritual master of all paramahamsas, who are the most exalted human beings, and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet.

> *******

> TEXT 12

> gâyati cedam

> kartâsya sargâdisu yo na badhyate

> na hanyate deha-gato 'pi daihikaih

> drastur na drg yasya gunair vidûsyate

> tasmai namo 'sakta-vivikta-sâksine

> gâyati--he sings; ca--and; idam--this; kartâ--the executor; asya--of this cosmic manifestation; sarga-âdisu--of the creation, maintenance and destruction; yah--one who; na badhyate--is not attached as the creator, master or proprietor; na--not; hanyate--is victimized; deha-gatah api--although appearing as a human being; daihikaih--by bodily tribulations such as hunger, thirst and fatigue; drastuh--of Him who is the seer of everything; na--not; drk--the power of vision; yasya--of whom; gunaih--by the material qualities; vidûsyate--is polluted; tasmai--unto Him; namah--my respectful obeisances; asakta--unto the Supreme person, who is unattached; vivikta--without affection; sâksine--the witness of everything.

> TRANSLATION

> Narada, the most powerful saintly sage, also worships Nara-Narayana by chanting the following mantra: The Supreme Personality of Godhead is the master of the creation, maintenance and annihilation of this visible cosmic manifestation, yet He is completely free from false prestige. Although to the foolish He appears to have accepted a material body like us, He is unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is the witness who sees everything, His senses are unpolluted by the objects He sees. Let me offer my respectful obeisances unto that unattached, pure witness of the world, the Supreme Soul, the Personality of Godhead.

> *******

> TEXT 13

> idam hi yogesvara yoga-naipunam

> hiranyagarbho bhagavân jagâda yat

> yad anta-kâle tvayi nirgune mano

> bhaktyâ dadhîtojjhita-duskalevarah

> idam--this; hi--certainly; yoga-îsvara--O my Lord, master of all mystic power; yoga-naipunam--the expert process of executing yogic principles; hiranya-garbhah--Lord Brahmâ; bhagavân--the most powerful; jagâda--spoke; yat--which; yat--which; anta-kâle--at the time of death; tvayi--in You; nirgune--the transcendence; manah--the mind; bhaktyâ--with a devotional attitude; dadhîta--one should place; ujjhita-duskalevarah--having given up his identification with the material body.

> TRANSLATION

> O my Lord, master of all mystic yoga, this is the explanation of the yogic process spoken of by Lord Brahma [Hiranyagarbha], who is self-realized. At the time of death, all yogis give up the material body with full detachment simply by placing their minds at Your lotus feet. That is the perfection of yoga.

> *******

> TEXT 14

> yathaihikâmusmika-kâma-lampatah

> sutesu dâresu dhanesu cintayan

> sanketa vidvân kukalevarâtyayâd

> yas tasya yatnah srama eva kevalam

> yathâ--as; aihika--in the present life; amusmika--in the expected future life; kâma-lampatah--a person who is very attached to lusty desires for bodily enjoyment; sutesu--children; dâresu--wife; dhanesu--wealth; cintayan--thinking about; sanketa--is afraid; vidvân--a person advanced in spiritual knowledge; ku-kalevara--of this body, which is full of stool and urine; atyayât--because of loss; yah--anyone; tasya--his; yataah--endeavors; sramah--a waste of time and energy; eva--certainly; kevalam--only.

> TRANSLATION

> Materialists are generally very attached to their present bodily comforts and to the bodily comforts they expect in the future. Therefore they are always absorbed in thoughts of their wives, children and wealth and are afraid of giving up their bodies, which are full of stool and urine. If a person engaged in Krsna consciousness, however, is also afraid of giving up his body, what is the use of his having labored to study the sastras? It was simply a waste of time.

> *******

> TEXT 15

> tan nah prabho tvam kukalevarârpitâm

> tvan-mâyayâham-mamatâm adhoksaja

> bhindyâma yenâsu vayam sudurbhidâm

> vidhehi yogam tvayi nah svabhâvam iti

> tat--therefore; nah--our; prabho--O my Lord; tvam--You; kukalevara-arpitâm--invested in this bad body full of stool and urine; tvat-mâyayâ--by Your illusory energy; aham-mamatâm--the conception of "I and my"; adhoksaja--O Transcendence; bhindyâma--may give up; yena--by which; âsu--very soon; vayam--we; sudurbhidâm--which is very difficult to give up; vidhehi--please give; yogam--the mystic process; tvayi--unto You; nah--our; svabhâvam--which is symptomized by a steady mind; iti--thus.

> TRANSLATION

> Therefore, O Lord, O Transcendence, kindly help us by giving us the power to execute bhakti-yoga so that we can control our restless minds and fix them upon You. We are all infected by Your illusory energy; therefore we are very attached to the body, which is full of stool and urine, and to anything related with the body. Except for devotional service, there is no way to give up this attachment. Therefore kindly bestow upon us this benediction.

> *******

> TEXT 16

> bhârate 'py asmin varse saric-chailâh santi bahavo malayo

> mangala-prastho mainâkas trikûta rsabhah kûtakah kollakah sahyo devagirir

> rsyamûkah srî-sailo venkato mahendro vâridhâro vindhyah suktimân

> rksagirih pâriyâtro dronas citrakûto govardhano raivatakah kakubho

> nîlo gokâmukha indrakîlah kâmagirir iti cânye ca sata-sahasrasah sailâs

> tesâm nitamba-prabhavâ nadâ nadyas ca santy asankhyâtâh.

> bhârate--in the land of Bhârata-varsa; api--also; asmin--in this; varse--tract of land; sarit--rivers; sailâh--mountains; santi--there are; bahavah--many; malayah--Malaya; mangala-prasthah--Mangala-prastha; mainâkah--Mainâka; tri-kûtah--Trikûta; rsabhah--Rsabha; kûtakah--Kûtaka; kollakah--Kollaka; sahyah--Sahya; deva-girih--Devagiri; rsya-mûkah--Rsyamûka; srî-sailah--Srî-saila; venkatah--Venkata; mahendrah--Mahendra; vâri-dhârah--Vâridhâra; vindhyah--Vindhya; suktimân--Suktimân; rksa-girih--Rksagiri; pâriyâtrah--Pâriyâtra; dronah--Drona; citra-kûtah--Citrakûta; govardhanah--Govardhana; raivatakah--Raivataka; kakubhah--Kakubha; nîlah--Nîla; gokâmukhah--Gokâmukha; indrakîlah--Indrakîla; kâma-girih--Kâmagiri; iti--thus; ca--and; anye--others; ca--also; sata-sahasrasah--many hundreds and thousands; sailâh--mountains; tesâm--of them; nitamba-prabhavâh--born of the slopes; nadâh--big rivers; nadyah--small rivers; ca--and; santi--there are; asankhyâtâh--innumerable.

> TRANSLATION

> In the tract of land known as Bharata-varsa, as in Ilavrta-varsa, there are many mountains and rivers. Some of the mountains are known as Malaya, Mangala-prastha, Mainaka, Trikuta, Rsabha, Kutaka, Kollaka, Sabya, Devagiri, Rsyamuka, Sri-saila, Venkata, Mahendra, Varidhara, Vindhya, Suktiman, Rksagiri, Pariyatra, Drona, Citrakuta, Govardhana, Raivataka, Kakubha, Nila, Gokamukha, Indrakila and Kamagiri. Besides these, there are many other hills, with many large and small rivers flowing from their slopes.

> *******

> TEXT 17-18

> etâsâm apo bhâratyah prajâ nâmabhir eva punantînâm âtmanâ

> copasprsanti. candravasâ tâmraparnî avatodâ krtamâlâ vaihâyasî kâverî

> venî payasvinî sarkarâvartâ tungabhadrâ krsnâvenyâ bhîmarathî

> godâvarî nirvindhyâ payosnî tâpî revâ surasâ narmadâ carmanvatî

> sindhur andhah sonas ca nadau mahânadî vedasmrtir rsikulyâ trisâmâ

> kausikî mandâkinî yamunâ sarasvatî drsadvatî gomatî sarayû rodhasvatî

> saptavatî susomâ satadrûs candrabhâgâ marudvrdhâ vitastâ asiknî

> visveti mahâ-nadyah.

> etâsâm--of all these; apah--water; bhâratyah--of Bhârata-varsa (India); prajâh--the residents; nâmabhih--by the names; eva--only; punantînâm--are purifying; âtmanâ--by the mind; ca--also; upasprsanti--touch; candra-vasâ--Candravasâ; tâmra-parnî--Tâmraparnî; avatodâ--Avatodâ; krta-mâlâ--Krtamâlâ; vaihâyasî--Vaihâyasî; kâverî--Kâverî; venî--Venî; payasvinî--Payasvinî; sarkarâvartâ--Sarkarâvartâ; tunga-bhadrâ--Tungabhadrâ; krsnâ-venyâ--Krsnâvenyâ; bhîma-rathî--Bhîmarathî; godâvarî--Godâvarî; nirvindhyâ--Nirvindhyâ; payosnî--Payosnî; tâpî--Tâpî; revâ--Revâ; surasâ--Surasâ; narmadâ--Narmadâ; carmanvatî--Carmanvatî; sindhuh--Sindhu; andhah--Andha; sonah--Sona; ca--and; nadau--two rivers; mahâ-nadî--Mahânadî; veda-smrtih--Vedasmrti; rsi-kulyâ--Rsikulyâ; tri-sâmâ--Trisâmâ; kausikî--Kausikî; mandâkinî--Mandâkinî; yamunâ--Yamunâ; sarasvatî--Sarasvatî; drsadvatî--Drsadvatî; gomatî--Gomatî; sarayû--Sarayû; rodhasvatî--Rodhasvatî; saptavatî--Saptavatî; susomâ--Susomâ; sata-drûh--Satadrû; candrabhâgâ--Candrabhâgâ; marudvrdhâ--Marudvrdhâ; vitastâ--Vitastâ; asiknî--Asiknî; visvâ--Visvâ; iti--thus; mahâ-nadyah--big rivers.

> TRANSLATION

> Two of the rivers--the Brahmaputra and the Sona--are called nadas, or main rivers. These are other great rivers that are very prominent: Candravasa, Tamraparni, Avatoda, Krtamala, Vaihayasi, Kaveri, Veni, Payasvini, Sarkaravarta, Tungabhadra, Krsnavenya, Bhimarathi, Godavari, Nirvindhya, Payosni, Tapi, Reva, Surasa, Narmada, Carmanvati, Mahanadi, Vedasmrti, Rsikulya, Trisama, Kausiki, Mandakini, Yamuna, Sarasvati, Drsadvati, Gomati, Sarayu, Rodhasvati, Saptavati, Susoma, Satadru, Candrabhaga, Marudvrdha, Vitasta, Asikni and Visva. The inhabitants of Bharata-varsa are purified because they always remember these rivers. Sometimes they chant the names of these rivers as mantras, and sometimes they go directly to the rivers to touch them and bathe in them. Thus the inhabitants of Bharata-varsa become purified.

> *******

> TEXT 19

> asminn eva varse purusair labdha-janmabhih sukla-lohita-krsna-

> varnena svârabdhena karmanâ divya-mânusa-nâraka-gatayo bahvya

> âtmana ânupûrvyena sarvâ hy eva sarvesâm vidhîyante

> yathâ-varnavidhânam apavargas câpi bhavati.

> asmin eva varse--in this tract of land (Bhârata-varsa); purusaih--by the people; labdha janmabhih--who have taken birth; sukla--of the mode of goodness; lohita--of the mode of passion; krsna--of the mode of ignorance; varnena--according to the division; sva--by himself; ârabdhena--begun; karmanâ--by activities; divya--divine; mânusa--human; nâraka--hellish; gatayah--goals; bahvyah--many; âtmanah--of his own; ânupûrvyena--according to acts performed previously; sarvâh--all; hi--certainly; eva--indeed; sarvesâm--of all of them; vidhîyante--are allotted; yathâ-varna-vidhânam--in terms of different castes; apavargah--the path of liberation; ca--and; api--also; bhavati--is possible.

> TRANSLATION

> The people who take birth in this tract of land are divided according to the qualities of material nature--the modes of goodness [sattva-guna], passion [rajo-guna], and ignorance [tamo-guna]. Some of them are born as exalted personalities, some are ordinary human beings, and some are extremely abominable, for in Bharata-varsa one takes birth exactly according to one's past karma. If one's position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Visnu according to the four social divisions [brahmana, ksatriya, vaisya and sudra] and the four spiritual divisions [brahmacari, grhastha, vanaprastha and sannyasa], one's life becomes perfect.

> *******

> TEXT 20

> yo 'sau bhagavati sarva-bhûtâtmany anâtmye 'nirukte 'nilayane

> paramâtmani vâsudeve 'nanya-nimitta-bhakti-yoga-laksano

> nânâ-gatinimittâvidyâ-granthi-randhana-dvârena yadâ hi

> mahâ-purusa-purusaprasangah

> yah--anyone who; asau--that; bhagavati--unto the Supreme Personality of Godhead; sama-bhûta-âtmani--the Supersoul of all living entities; anâtmye--having no attachment; anirukte--who is beyond the mind and speech; anilayane--not dependent on anything else; parama-âtmani--unto the Supreme Soul; vâsudeve--Lord Vâsudeva, the son of Vasudeva; ananya--without any other; nimitta--cause; bhakti-yoga-laksanah--having symptoms of pure devotional service; nânâ-gati--of varied destinations; nimitta--the cause; avidyâ-granthi--the bondage of ignorance; randhana--of cutting; dvârena--by means; yadâ--when; hi--indeed; mahâ-purusa--of the Supreme Personality of Godhead; purusa--with the devotee; prasangah--an intimate relationship.

> TRANSLATION

> After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vasudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vasudeva, is the real path of liberation.

> *******

> TEXT 21

> etad eva hi devâ gâyanti--

> aho amîsâm kim akâri sobhanam

> prasanna esâm svid uta svayam harih

> yair janma labdham nrsu bhâratâjire

> mukunda-sevaupayikam sprhâ hi nah

> etat--this; eva--indeed; hi--certainly; devâh--all the demigods; gâyanti--chant; aho--oh; amîsâm--of these inhabitants of Bhâratavarsa; kim--what; akâri--was done; sobhanam--pious, beautiful activities; prasannah--pleased; esâm--upon them; svit--or; uta--it is said; svayam--personally; harih--the Supreme Personality of Godhead; yaih--by whom; janma--birth; labdham--obtained; nrsu--in human society; bhârata-ajire--in the courtyard of Bhârata-varsa; mukunda--the Supreme Personality of Godhead, who can offer liberation; sevâ-aupayikam--which is the means of serving; sprhâ--desire; hi--indeed; nah--our.

> TRANSLATION

> Since the human form of life is the sublime position for spiritual realization, all the demigods in heaven speak in this way: How wonderful it is for these human beings to have been born in the land of Bharata-varsa. They must have executed pious acts of austerity in the past, or the Supreme Personality of Godhead Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We demigods can only aspire to achieve human births in Bharata-varsa to execute devotional service, but these human beings are already engaged there.

> *******

> TEXT 22

> kim duskarair nah kratubhis tapo-vratair

> dânâdibhir vâ dyujayena phalgunâ

> na yatra nârâyana-pâda-pankaja-

> smrtih pramustâtisayendriyotsavât

> kim--what is the value; duskaraih--very difficult to perform; nah--our; kratubhih--with performances of sacrifice; tapah--with austerities; vrataih--vows; dâna-âdibhih--with executing charitable activities and so on; vâ--or; dyujayena--with achieving the heavenly kingdom; phalgunâ--which is insignificant; na--no; yatra--where; nârâyana-pâda-pankaja--of the lotus feet of Lord Nârâyana; smrtih--the remembrance; pramusta--lost; atisaya--excessive; indriya-utsavât--due to material sense gratification.

> TRANSLATION

> The demigods continue: After performing the very difficult tasks of executing Vedic ritualistic sacrifices, undergoing austerities, observing vows and giving charity, we have achieved this position as inhabitants of the heavenly planets. But what is the value of this achievement? Here we are certainly very engaged in material sense gratification, and therefore we can hardly remember the lotus feet of Lord Narayana. Indeed, because of our excessive sense gratification, we have almost forgotten His lotus feet.

> *******

> TEXT 23

> kalpâyusâm sthânajayât punar-bhavât

> ksanâyusâm bhârata-bhûjayo varam

> ksanena martyena krtam manasvinah

> sannyasya samyânty abhayam padam hareh

> kalpa-âyusâm--of those who have a life duration of many millions of years, like Lord Brahmâ; sthâna jayât--than achievement of the place or planetary systems; punah-bhavât--which is liable to birth, death and old age; ksana-âyusâm--of persons who have only one hundred years of life; bhârata-bhû jayah--a birth in the land of Bhârata-varsa; varam--more valuable; ksanena--for such a short life; martyena--by the body; krtam--the work executed; manasvinah--those actually understanding the value of life; sannyasya--surrendering unto the lotus feet of Krsna; samyânti--they achieve; abhayam--where there is no anxiety; padam--the abode; hareh--of the Supreme Personality of Godhead.

> TRANSLATION

> A short life in the land of Bharata-varsa is preferable to a life achieved in Brahmaloka for millions and billions of years because even if one is elevated to Brahmaloka, he must return to repeated birth and death. Although life in Bharata-varsa, in a lower planetary system, is very short, one who lives there can elevate himself to full Krsna consciousness and achieve the highest perfection, even in this short life, by fully surrendering unto the lotus feet of the Lord. Thus one attains Vaikunthaloka, where there is neither anxiety nor repeated birth in a material body.

> *******

> TEXT 24

> na yatra vaikuntha-kathâ-sudhâpagâ

> na sâdhavo bhâgavatâs tadâsrayâh

> na yatra yajnesa-makhâ mahotsavâh

> suresa-loko 'pi na vai sa sevyatâm

> na--not; yatra--where; vaikuntha-kathâ-sudhâ-âpagâh--the nectarean rivers of discussions about the Supreme personality of Godhead, who is called Vaikuntha, or one who drives away all anxiety; na--nor; sâdhavah--devotees; bhâgavatâh--always engaged in the service of the Lord; tat-âsrayâh--who are sheltered by the Supreme personality of Godhead; na--nor; yatra--where; yajna-îsa-makhâh--the performance of devotional service to the Lord of sacrifices; mahâ-utsavâh--which are actual festivals; suresa-lokah--a place inhabited by the denizens of heaven; api--although; na--not; vai--certainly; sah--that; sevyatâm--be frequented.

> TRANSLATION

> An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of sankirtana-yajna to satisfy the Lord [especially since sankirtana-yajna is recommended in this age].

> *******

> TEXT 25

> prâptâ nr jâtim tv iha ye ca jantavo

> jnâna-kriyâ-dravya-kalâpa-sambhrtâm

> na vai yaterann apunar-bhavâya te

> bhûyo vanaukâ iva yânti bandhanam

> prâptâh--who have obtained; nr jâtim--a birth in human society; tu--certainly; iha--in this land of Bhârata-varsa; ye--those who; ca--also; jantavah--the living beings; jnâna--with knowledge; kriyâ--with activities; dravya--of ingredients; kalâpa--with a collection; sambhrtâm--full; na--not; vai--certainly; yateran--endeavor; apunah-bhavâya--for the position of immortality; te--such persons; bhûyah--again; vanaukâh--birds; iva--like; yânti--go; bandhanam--to bondage.

> TRANSLATION

> Bharata-varsa offers the proper land and circumstances in which to execute devotional service, which can free one from the results of jnana and karma. If one obtains a human body in the land of Bharata-varsa, with clear sensory organs with which to execute the sankirtana-yajna, but in spite of this opportunity he does not take to devotional service, he is certainly like liberated forest animals and birds that are careless and are therefore again bound by a hunter.

> *******

> TEXT 26

> yaih sraddhayâ barhisi bhâgaso havir

> niruptam istam vidhi-mantra-vastutah

> ekah prthan-nâmabhir âhuto mudâ

> grhnâti pûrnah svayam âsisâm prabhuh

> yaih--by whom (the inhabitants of Bhârata-varsa); sraddhayâ--faith and confidence; barhisi--in the performance of Vedic ritualistic sacrifices; bhâgasah--by division; havih--oblations; niruptam--offered; istam--to the desired deity; vidhi--by the proper method; mantra--by reciting mantras; vastutah--with the proper ingredients; ekah--that one Supreme Personality of Godhead; prthak--separate; nâmabhih--by names; âhutah--called; mudâ--with great happiness; grhnâti--He accepts; pûrnah--the Supreme Lord. who is full in Himself; svayam--personally; âsisâm--of all benedictions; prabhuh--the bestower.

> TRANSLATION

> In India [Bharata-varsa], there are many worshipers of the demigods, the various officials appointed by the Supreme Lord, such as Indra, Candra and Surya, all of whom are worshiped differently. The worshipers offer the demigods their oblations, considering the demigods part and parcel of the whole, the Supreme Lord. Therefore the Supreme Personality of Godhead accepts these offerings and gradually raises the worshipers to the real standard of devotional service by fulfilling their desires and aspirations. Because the Lord is complete, He offers the worshipers the benedictions they desire even if they worship only part of His transcendental body.

> *******

> TEXT 27

> satyam disaty arthitam arthito nrnâm

> naivârthado yat punar arthitâ yatah

> svayam vidhatte bhajatâm anicchatâm

> icchâpidhânam nija-pâda-pallavam

> satyam--certainly; disati--He offers; arthitam--the object prayed for; arthitah--being prayed to; nrnâm--by the human beings; na--not; eva--indeed; artha-dah--the bestower of benedictions; yat--which; punah--again; arthitâ--a demand for a benediction; yatah--from which; svayam--personally; vidhatte--He gives; bhajatâm--unto those engaged in His service; anicchatâm--although not desiring it; icchâ-pidhânam--which covers all desirable things; nija-pâda-pallavam--His own lotus feet.

> TRANSLATION

> The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy.

> *******

> TEXT 28

> yady atra nah svarga-sukhâvasesitam

> svistasya sûktasya krtasya sobhanam

> tenâjanâbhe smrtimaj janma nah syâd

> varse harir yad-bhajatâm sam tanoti

> yadi--if; atra--in this heavenly planet; nah--of us; svarga-sukha-avasesitam--whatever remains after the enjoyment of heavenly happiness; su-istasya--of a perfect sacrifice; su-uktasya--of diligently studying the Vedic literature; krtasya--of having performed a kind act; sobhanam--the resultant actions; tena--by such a resultant action; ajanâbhe--in the land of Bhârata-varsa; smrti-mat janma--a birth enabling one to remember the lotus feet of the Lord; nah--of us; syât--let there be; varse--in the land; harih--the Supreme Personality of Godhead; yat--wherein; bhajatâm--of the devotees; sam tanoti--expands the auspiciousness.

> TRANSLATION

> We are now living in the heavenly planets, undoubtedly as a result of our having performed ritualistic ceremonies, pious activities and yajnas and having studied the Vedas. However, our lives here will one day be finished. We pray that at that time, if any merit remains from our pious activities, we may again take birth in Bharata-varsa as human beings able to remember the lotus feet of the Lord. The Lord is so kind that He personally comes to the land of Bharata-varsa and expands the good fortune of its people.

> *******

> TEXT 29-30

> srî-suka uvâca

> jambûdvîpisya ca râjann upadvîpân astau haika upadisanti

> sagarâtmajair asvânvesana imâm mahim parito nikhanadbhir

> upakalpitân. tad yathâ svarnaprasthas candrasukla âvartano ramanako

> mandaraharinah pâncajanyah simhalo lanketi.

> srî-sukah uvâca--Srî Sukadeva Gosvâmî continued to speak; jambûdvîpasya--of the island known as Jambûdvîpa; ca--also; râjan--O King; upadvîpân astau--eight subordinate islands; ha--certainly; eke--some; upadisanti--learned scholars describe; sagara-âtma jaih--by the sons of Mahârâja Sagara; asva-anvesane--while trying to find their lost horse; imâm--this; mahîm--tract of land; paritah--all around; nikhanadbhih--digging; upakalpitân--created; tat--that; yathâ--as follows; svarna-prasthah--Svarnaprastha; candra-suklah--Candrasukla; âvartanah--Âvartana; ramanakah--Ramanaka; mandara-harinah--Mandara-harina; pâncajanyah--Pâncajanya; simhalah--Simhala; lankâ--Lankâ; iti--thus.

> TRANSLATION

> Sri Sukadeva Gosvami said: My dear King, in the opinion of some learned scholars, eight smaller islands surround Jambudvipa. When the sons of Maharaja Sagara were searching all over the world for their lost horse, they dug up the earth, and in this way eight adjoining islands came into existence. The names of these islands are Svarnaprastha, Candrasukla, Avartana, Ramanaka, Mandara-harina, Pancajanya, Simhala and Lanka.

> *******

> TEXT 31

> evam tava bhâratottama jambûdvipa-varsa-vibhâgo yathopadesam

> upavarnita iti.

> evam--thus; tava--unto you; bhârata-uttama--O best of the descendents of Bhârata; jambûdvîpa-varsa-vibhâgah--the divisions of the island of Jambûdvîpa; yathâ-upadesam--as much as I am instructed by the authorities; upavarnitah--explained; iti--thus.

> TRANSLATION

> My dear King Pariksit, O best of the descendants of Bharata Maharaja, I have thus described to you, as I myself have been instructed, the island of Bharata-varsa and its adjoining islands. These are the islands that constitute Jambudvipa.

> > Back to the running text