The Description Of The Sphere Of The Earth And Of Bharata

Narada enquired:

1. How did the Omnipresent Primordial Deity create Brahma and others, formerly P1 О Sanaka, narrate this unto me, since your worship is omniscient.

Shri Sanaka narrated:

2. Narayana is imperishable and Infinite. He is omni­present and unsullied. This entire universe consisting of the mobile and immobile beings is pervaded by him.

3. At the time of the first creation,2 the self-luminous great Vishnu constituting the universe, presided over a differen­tiation in the gunas, and created the three forms of the deities.

4-5. Formerly, the Lord created god Brahma from the right part of his Person, for the purpose of creation (of the worlds), О sage; from the middle, he created Isana (the Master) called Rudra, who causes the dissolution of the uni­verse. For the sake of protecting this universe, he created the immutable Vishnu from his left side. Some designate that imperishable Primordial Lord by the epithet Shiva, some by the name Vishnu (the Eternal Truth), while some call him Brahma.

6. Vishnu’s Supreme Shakti (Energy) stimulating the process of the universe is both positive and negative (existent and non-existent) in nature, and is described ‘Vidya-avidya (Spiritual Knowledge and Ignorance or Nescience).

7. When the universe appears as distinct and separate from Great Vishnu, that is the accomplishment (effect) of Nescience which is the cause of misery.

8. О Narada, when the conditioning factors such as the knower, the knowable etc. fuse together, and cease to exist, the knowledge or comprehension of the oneness of everything (in the universe) i.e. the existence of only one entity, viz., Brahman, is called Vidya (spiritual lore).

9. Thus the Maya of the great Vishnu, if seen as distinct and separate from him, bestows (i.e. involves one in) the worldly existence, but if realized with the consciousness of non­difference from him, it brings about the destruction of the Sarhsara (or metempsychosis).

10. The entire universe of the mobile and immobile beings, has been originated from Vishnu’s (illusive) potency. All these things whether they move or not are different from it.

11. Just as, by means of the conditioning factors (such as a pot, a room) the ether differs (as the ether conditioned by the pot, etc.), so also the entire universe appears different through the conditioning factor of avidyd (Nescience).

12. О Sage, even as Lord Hari pervades the entire universe so also does his (potency), just as the burning capacity of a (heated, fiery) coal manifests itself by pervading its substratum.

13. Some call this potency (Sakti), Uma,4 others call it Lakshmi, still others call it Bharatl, Girija and Ambika.

14-15. The great sages designate her as Durga, Bhadra- kali, Candi, Mahesvari, Kaumarl, Vaisnavl, Varahl, Aindri, Sambhavi, Brahmi, Vidya (spiritual knowledge), Avidya (Nescience), Maya (The illusive potency of the Lord) and Pard Prakrti (The Supreme Primordial Nature).

16. Seshashakti is Vishnu’s transcendental power, the cause of creation, etc. of the universe. It pervades the universe in its ‘manifest-cum-unmanifest form’, and abides therein.

17. One of these is the cause of creation, maintenance and dissolution, viz., Prakrti (The Primordial Nature), Purusha> Kdia (Time), Vidhi (abidance of the opportune time or fate) and sthiti (steadiness or continuance in one state).

18. All this (universe) has been created by the deity assuming the form of Brahma, but it is (authoritatively) stated that the Supreme Deity transcends him and is eternal.

19-22. The God who protects is called the Eternal Deity. The Lord who protects is the Purushay greater than and beyond the worlds. What is greater than and beyond him is the highest imperishable region. (He is called) akshara (the imperishable), Nirguna (devoid of attributes), Suddha (pure), Par ip йгпа (perfect, complete) and Sanatana (eternal). The greatest being is called Kdlarupa. He is greater than the greatest, worthy of being meditated upon by yogins. He is the greatest atman, the greatest bliss, devoid of all conditioning factors. He can be realised only through perfect knowledge. The greatest Being has Existence, Knowledge and Bliss for his physical bodies.

23. Although he is the greatest and the purest, He is accompanied by the Ego, and is then called dehin (the embodied soul) by persons of confused mind. Alas, the deception of Ignorance!

24. That greatest and purest Lord, on being differentiat­ed through Sattva etc., assumes the forms of three Deities, and causes Creation, Sustenance and Dissolution.

25. The deity who is the creator of the universe is Brahma. The deity from whose umbilical lotus Brahma came out is the almariy in the form of Bliss. О sage, none except him is so.

26. He is the immanent Soul. He pervades the universe. He is the Cosmic witness. He is unsullied, The great Isvara abides both as different and non-different.

27. His Shakti is the great may a, the trustworthy upholder of the universe. In view of its being the material cause of the universe, it is called prakrti by scholars.

28. Of Vishnu who was exerting for creation of the the worlds, at the time of the primordial creation, there evolved three-fold forms, viz. Prakrti (primordial matter), Purusha and Kdla (Time-spirit).6

29. What men of purified souls perceive as the pure highest, resplendent asylum called Brahman, is the supreme region of Vishnu.

30. The pure, imperishable, iniinite Mahesvara in this way assumed the form of Kala (Time spirit), and with a form constituted of and affording support to gunas (modifications of Prakrti e.g. sattva etc.) the omnipresent Lord became the primary creator of the world.

31. When prakrti became agitated0 through the Lord of the world called Puru?a, the principle of Mafiat became mani­fested. Therefrom evolved the Buddhi (Intellect) from which originated the Aheankara (Cosmic Ego).

32. From the Cosmic Ego were evolved the subtle primary elements called the tanmUtras and the subtle sense organs. All the gross elements were evolved out of the tanmatras for the creation of the universe.

33. Of the elements, viz., the ether, air, fire, water and the earth the former becomes the cause of the latter one, in the due order, О Narada, the son of the lotus-born god Brahma.

34. Thereafter, Lord Brahma, the creator of the universe, (at first) created the tdmasa beings7, viz., the sub-human beings such as creatures, beasts, birds, deer, etc.

35. Considering that the Deva-sarga (the creation of celestials) was non-productive and fruitless, god Brahma the eternal lotus-bom deity, conceived of and created the Мйпща- sarga (the creation of human beings).

36. Thereafter, he created Daksha and other Sons who were exclusively devoted to the task of creation. All this entire universe including gods, demons and human beings, is occupied through these sons.

37. The following seven regions8 are stationed above: (above the earth) BhQfi, Bhuvah, Svah, Mahah, Jana, Tapas and Satya (each one is above the other).

38-39. There are seven nether worlds,® each below the other, viz., Atala, Vitala, Sutala, Tala tala, Mahatala, Rasatala and Patala. He created the guardians of the worlds also, for all these regions.

40. He duly created the principal (seven) mountains and rivers in each of these worlds, and assigned specific means of livelihood befitting the residence of the respective worlds.

41. The mountain Meru, the resort of all gods, is located at the centre of the surface of the earth. The Lokaloka moun­tains10 form the farthest end (limit) of the earth. In between them are the seven seas.

42. O, prominent Brahmanas! There are seven conti­nents11 and each continent has its own (chain of) principal mountains, and well-known rivers flowing therein, and the people thereof resemble the immortals i.e. gods.

43. The names of the continents are: Jamba, Plaksha, Salmala, KtBa, Krauflca, shйка> and Pufkara. All of them are regions (traversed by) gods.

44. These seven continents are surrounded by seven oceans,12 each having (for its liquid content) salt water, sugar­cane juice, wine, ghee, curds, milk and sweet water.

45. These continents and oceans should be understood (to have dimensions) in this manner: the latter one is double the former one in extent, and the same with the Lokaloka mountains.

46. The continent which is to the north of the salt sea, and to the south of the mountain Himalaya should be known as Bharata Varsha — the Indian continent. This continent confers the fruit of all actions.

47. О Narada! People perform three types of holy acts here, the fruit thereof is enjoyed in the following order: enjoy­ment of desired pleasures, land and affluence.

48. If any act whether auspicious or inauspicious is per­formed in Bharata, the fruit thereof, being of a perishable nature, is enjoyed by the creatures elsewhere (in the other worlds).

49-51. Even today the celestials desire to secure birth in the Bharata-varsha. They think, “Great, auspicious, pure and everlasting merit has been accumulated by us. When shall we get the opportunity of being born in the Bharata varsha, where we shall attain to the supreme region (i.e. liberation) thanks to the great merits. Through charitable gifts or performance of different kinds of sacrifices or „various types of penances, we shall attain to Lord Hari, the Rifle/ of the Universe, of eternal bliss and free from ailments.”

52. О Narada! There is no one else in all the three worlds comparable in merits to that person who, after being born in Bharata, is devoted to the worship of Vishnu.

53. A person habitually glorifying Lord Hari or a person beloved of his devotees or one who is eager to render service to the great persons, is worthy of being bowed down by the heaven- born gods.

54. A person delighting in the worship of Lord Hari or his devotees or a person regularly partaking of the leavings of the food of the devotees of Hari, attains to the highest region of Vishnu.

55. He who constantly utters the names of Vishnu, such as Narayana, Krishna, and Vasudeva, and who is quiescent and devoted to non-violence, etc., is also worthy of being saluted by the foremost ones of gods.

56. It is traditionally remembered (i.e. laid dawn in Smttis) that he who constantly remembers (and mutters the divine names) Shiva, Nilakantha and Safikara13 and is always engaged in doing good to all living beings, deserves to be worshipped by the celestials.

57. One devoted to his preceptors, a person meditating on Shiva, a man engaged in performing the duties prescribed for his own stage of life, one devoid of jealousy and one who is pure, is worthy of being adored by leaders of gods.

58. One who is a benefactor of Brahmanas, one who cherishes faith (in the duties prescribed for) varnas (classes in society and their duties), one who is ever devotedly engaged in propounding the Vedas, should be regarded as one who sanctifies all persons who sit in the same row to dine with him.14

59. A person who looks upon the pair of the Lords of gods consisting of Narayana and Shiva equally without any discri­mination, should always be saluted by god Brahma. What need be said of persons like us? (We must definitely worship him).

60. A person who has established perfect control over his senses and organs, is celibate, refrains from slandering others and invariably abstains from having any possession (or accept­ance of monetary gifts), is, О Narada, worthy of being worshipped even by gods.

61. One who is averse to such censurable acts as stealing, is full of gratefulness, is a man of purity and truthful speech and takes delight in rendering help to others, deserves to be worshipped by gods and demons.

62. He whose mind and intellect are inclined to listen to the exposition of the Vedas and the Puranas, and is keen in associating with the righteous persons, deserves respect and salutations from excellent ones amongst the gods.

63. Association with such persons be established by us — with persons who perform such and other sacred rites with perfect faith, in this continent of Bharata.

64. If anyone, despite being a Brahmana, does not begin any one of these sacred or holy activities, he is a man of wicked actions, dullard in mind, and none else is more insensible than he.

65. Even after being born in Bharata, a person who is totally averse to the performance of righteous acts, is like a person who prefers a pot of poison spurning aside the jar of nectar.

66. О sage, a person who does not sanctify himself by performing religious rites prescribed in the Vedas and the Smrtis is the leader of sinners, confounder of his own self.

67. О prominent sage! After attaining birth in the land of holy rites (i.e. Bharata), if one does not abide by the path of righteousness (dharma), he is decried as the meanest of all, by knowers of the Vedas.

68. He who eschews auspicious rites and acts and performs evil deeds is (like a person who) abandons (the milk of) the wish-yielding cow (.Kamadhenu) and seeks the milk-like exudation from the sun plant (arka).

69. О leader of Brahmanas! In this way even the inhabi­tants of heaven like god Brahma and others who arc afraid of the termination of their period of enjoyment of pleasures, praise the land of Bharata.

70. Hence, the excellent subcontinent of Bharata should be regarded as exceedingly meritorious. It is accessible with great difficulty even to gods. It bestows the fruits of all holy rites and actions.

71. In the three worlds, there is no one comparable to that person who diligently attempts to perform good and right­eous acts in this holy land.15

72. A man who is born in this land and who attempts to destroy and exhaust the balance of his actions in previous birth, is Lord Hari himself in the guise of a man. There is no doubt about this.

73. One who is desirous of attaining the highest worldly benefits or fruits, should vigilantly perform righteous and holy acts. If an act is performed, after dedicating with devotion the fruit thereof unto Lord' Hari, that fruit is said to be ever lasting.1

74. If one is devoid of any desire for the fruits of actions, one shall not cause any such acts to be done. He should dedicate a pious and religious act (to Lord Hari) by saying, “May Lord Hari be hereby pleased with me”.

75. All the worlds up to and including the region of god Brahma are the bestowers of rebirth. But a person who has no desire for the fruit even of meritorious acts, attains to the highest region namely Mokfa — Liberation from sarhsdra.

76 It is just for the propitiation of the Lord of the Universe, that one should perform sacred rites and actions prescribed in the Vedas as per his stage in life (ahama). One who is desirous of renouncing all karmas altogether including even those prescribed for his airama (stage of life), attains to the Eternal Region.

77. Irrespective of one’s desire for obtaining the fruit thereof, one should perform the holy rites in accordance with the injunctions laid down in the iastras (for performance of sacred acts). One who is fallen from the conduct of life (per­formance of duties) befitting the stage of his life, is called “a fallen fellow” by wise persons.

78. A Brahmana devoted to righteous conduct shines forth with Brahmanical splendour. О Narad a! Lord Vishnu also is propitious to him who is endowed with devotion.

79. If, after being born in the continent of Bharata a person does not redeem himself, he is tortured in the terrible hell as long as the moon, the sun and the stars shine.

80. Real Dharma has Vasudeva as the highest object. Penance is to be solely devoted to Vasudeva. Perfect knowledge refers to Lord Vasudeva and Lord Vasudeva is the ultimate goal.

81. The entire Universe including the mobile and the immobile beings, from god Brahma down to a clump of grass, is identical with Lord Vasudeva. There is nothing else other than he.

82. He alone is god Brahma, the Creator of the Universe as well as god Rudra, the destroyer of Tripuras (Three Cities). He alone has assumed the forms of gods, demons, and sacrifice. He alone constitutes this Brahman4a (Cosmic Egg). There is nothing else that is separate and distinct from him.

84. There is nothing else greater than he. There is nothing more minute or more immense than he.L7 All this wonderful Universe is pervaded by him. One should bow down to that Lord of gods, worthy of being praised.

Notes

CHAPTER THREE

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