On the description of the continents and of Bhâratavarsa [ p. 764 ] 1. Nârâyana said :— In this Bhâratavarsa (India) I am present, as the First of all, in the shape of the Man, at present existing before you. Let you praise Me incessantly thus:—
2-28. Nârada said :— Thou art the Bhagavân. Obeisance to Thee. Thou art completely free from attachment and envy and Thou art the incarnate of Dharma, Jñâna and Vairâgyam (Dispassion). No trace of Ahamkara (egoism) is in Thee. Obeisance to Thee. Thou hast nothing of wealth; Thou art the foremost of the family of Risis; Thou art Nara Nârâyana. Thou art the Parama Hamsa (the highest class of ascetics and renouncers of the world). Thou art the Highest Guru; Thou art happy with Thyself and the Leader of all; I bow down to Thee. Thou art the Lord of all, yet not mixed in the work of creation, etc. Though Thou residest in every embodied being, yet no hunger and thirst can press Thee; though Thou art the Witness, yet Thy sight is not at all disturbed by the proximity. Thou art not at all connected and no desires can come to Thee; Thou art the Witness. So I bow down to Thee. This path of Yoga had [ p. 765 ] come out of Thee and it is established in Thee. The Bhagavân Hiranyagarbha has given instructions on the cleverness in Yoga, thus :— That leaving aside the egoism of this body, the seat of all evils, the people at last will take resort to the path of Bhakti and set their minds on Thee, Who art beyond the pale of the three Gunas. If, like the ignorant persons very much attached to this world as well as the next, the wise pass their time in the thoughts of their sons, wives, and riches and ultimately become very much pained on the destruction of this ugly body, persons, versed in Jñâna and Vijñâna be afraid in the end of their separation fron the body, then their study of the S’âstras and all their labours become labours merely, without any effect. When such a thing occurs to the learned, then O Thou, the Subduer of the knowledge of senses! Thou Thyself givest us instructions that we may easily think of Thee. Then this terrible clinging to this ugly body that Thy Mâyâ brings about and which it is very difficult to discard by other means, will leave us quickly. Nârada, the seer of all, well qualified with the knowledge of all the Tattvas, the foremost of the Munis, thus worships it and praises Nârâyana Who is unaffected by any of the Ûpâdhis and who corresponds to Nitya and Leelâ (both Permanent and the Pastime-making). O Devarsi! I now describe to you the rivers and mountains in Bhâratvarsa. Hear attentively. Malaya, Mangalaprastha, Mainâka, Chitrakûta, Risabha, Kûtaka, Kolla, Sahya, Devagiri, Risyamûka, S’ris’aila, Vyankata, Mahendra, Vâridhâra, Vindhya, S’uktimân, Riksa, Pâriyâtra, Drona, Chitrakûta, Gobardhana, Raivataka, Kakubha, Nîla, Gaurmukha, Indrakîla, Kâmagiri and many other mountains, that cannot be numbered. Great merits accrue on seeing these mountains. Hundreds and thousands of rivers issue from these mountains. Drinking their waters, bathing in them and visiting them and singing their praises completely destroy the sins of mind, word and body. The names of the rivers are :— Tâmraparnî, Chandravas’â, Kritamâlâ, Vatodakâ, Vaihâyasî, Kâverî, Venâ, Payasvini, Tungabhadrâ, Krisnavenâ, S’arkarâ, Vartakâ, Godâvarî, Bhîmarathî, Nirbindhyâ, Payosnikâ, Tâpî, Revâ, Surasâ, Narmadâ, Sarasvatî, Charmanvatî, and the Indus, Andha, and Sone, Risikulyâ, Trisâmâ, Vedasmriti, Mahânadî, Kaus’ikî, Yamunâ, Mandâkini, Drisadvatî, Gomatî, Sarayû, Oghavatî, Saptavatî, Susamâ, S’atadru, Chandrabhâgâ, Marudbridhâ, Vitastâ, Asiknî and Vis’vâ and many other rivers. Those persons that take their births in this Varsa enjoy the (Divya) Divine, human, and the lower enjoyments, as the effects of their Karmas, in accordance with their Sâttvik, Râjasik, and Tâmasik qualities. All the inhabitants of this Varsa take their Sannyâsa, Vânaprasthas, etc., in accordance with the rules of their Varnas (castes) respectively and enjoy [ p. 766 ] beatitudes as dictated (in their S’âstras). The Vedavâdis (the propounders of the Vedas), the Risis, and the Devas declare that this Varsa is superior to all the other Varsas as the Grace of God is easily obtained here. They say: Oh! What an amount of good works, the inhabitants of Bhârata Varsa did in their previous lives, that by their influence, the Bhagavân Hari has become pleased with them without their having any Sâdhanâs (good Yogic practices). Therefore we also desire to have our births there, for there if we be born amidst the persons there, we would be able serve Hari, Mukunda in every way. What will severe austerities, gifts, sacrifices, and practising vows avail us? Even if we go to Heaven, what benefit we will derive there? Then we would never be able to bring our mind to the lotus-feet of the Bhagavân Nârâyana. Our tastes for sense enjoyments would increase and we would be wholly deprived of Bhagavân. Far better it is to be born in this Bhârata Varsa as short-lived persons, than to acquire other places where one can live up to the period of Kalpa and then be reborn. For the intelligent people of Bhârata, getting this mortal coil can within a short period devote themselves to the Bhagavân Hari and be free from rebirth. That place is never to be visited and served, even if that be Svarga Loka where the nectar-like ocean of the sayings of Vaikuntha are not heard; where there are no assemblages of saints who take refuge of the Lotus feet of Bhagavân; where the great sacrifices and festivities of the Bhagavân Visnu are not celebrated. Those persons, that do not try for Moksa, when they get human births and when they possess Jñâna, Kriyâ (methods of doing sacrifices and other works for the help of Jñâna) and Dravya (materials for those sacrifices), are certainly like beasts and get themselves repeatedly entanged into bondages. The people of Bhârata Varsa offer oblations to Indra and other deities, invoking their names separately, with proper rules (Vidhis), mantras, and purodâsas (a sacrificial oblation made of ground rice and offered in Kapâlas or vessels); but the All sufficient Bhagavân Hari, the Giver of blessings accepts those very gladly.
True that He grants unto the people what they ask from Him; but He hardly gives anybody the Paramârtha, the Highest Goal. The reason being that the people ask again and again after receiving what they had asked. So He gives of Himself His own lotus-feet to those who, having abandoned all their desires, worship Him and Him only with the idea of love. (1) Thus :— We are living very happily in the Heavens as the fruit of the Istâpûrta that we performed fully; yet we want that we may also be born in Bhârata Varsa with our memory all renewed with the thought of the Bhagavân Hari. The Bhagavân residing in this Bhâratvarsa, awards the highest welfare to its inhabitants. [ p. 767 ] 29-32. Nârâyana said :— O Devarsi! Thus the Devas of the Heavens, the Siddhas, the Highest Risis, sing the excellent merits of this Bhâratavarsa. There are the eight Upadvîpas of this Jambudvîpa :— When the sons of the King Sagara were searching for the footprints of the stolen horse (for As’vamedha sacrifice), they found these Upadvîpas; so it is definitely stated. The names of out and made these are :— Svarnaprastha, Chandras’ukra, Âvartana, Ramânaka, Mandaropâkhya, Harina, Pânchajanya, and Ceylon. The length and breadth of Jambudvîpa have been described; now the other six Dvîpas, Plaksa and others will be described. Hear.
Here ends the Eleventh Chapter of the Eighth Book on the description of the continents and of Bhâratavarsa in the Mahâpurânam, S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the narration of Plaksa, S’âlmala and Kus’a Dvîpas [ p. 767 ] 1-37. Nârâyana said :— The Jambudvîpa has been described, how it is and what is its width. It is surrounded on all sides by the salt ocean. As Meru is surrounded by Jambudvîpa, so the salt ocean is surrounded by Plaksadvîpa, twice its size. As the ditch is surrounded by gardens, so the salt ocean is surrounded by gardens. As the Jambu tree exists in Jambudvîpa, so the Plaksa tree exists in the Plaksa Dvîpa and of the same size. The name Plaksa Dvîpa is derived from the name of this Plaksa tree. This tree is of a golden colour. Fire exists at its bottom with form incarnate. This is, named Saptajihva. The Ruler of this island is Idhmajihva, the son of Priyavrata. He divided his island into the seven Varsas and distributed them, to each of his seven sons and he himself took refuge of the path of Yoga, so much liked by the Knowers of Self and he got the Bhagavân Vâsudeva. The names of those seven Dvîpas are :— S’iva, Yavas, Subhadra, Sânti, Ksema, Amrita, and Abhaya. Seven rivers and seven mountains exist respectively in the seven islands. The rivers are :— Arunâ, Nrimnâ, Angirasî, Sâvitrî, Suprabhâtikâ, Ritambharâ, and Satyambharâ. The names of the mountains are Manikûta, Vajrakûta, Indrasena, Jyotismâna, Suparna, Hiranyasthîva, and Meghamâla. The seeing and drinking the waters of these rivers take away all sins and all darkness due to ignorance. The four castes live here, Hamsa, Patanga, Ûrdhâyana, and Satyânga, corresponding to the four castes Brâhmana, etc. The inhabitants of this Plaksa Dvîpa live for one thousand years and all are of variegated wonderful appearances. They follow the customs [ p. 768 ] and usages dictated by the Vedas and worship the God Sun for the attainment of Heaven. The mantra by which the worship is done is this :— We take refuge unto that Sun, Who is the Body Manifest of the Ancient Person Visnu and Who is the Ordainer of Satya (Truth), Ritâ (Straight forwardness), Brahmâ, Amrita (Immortality) and Mrityu (Death); O Nârada! All the persons here live long, of vigorous senses, energetic, powerful, intelligent, enthusiasts, and valorous; everyone gets extraordinary powers of themselves. Next to this Plaksa Dvîpa is the Ikshu Ocean. This Iksu Sâgara surrounds the Plaksa Dvîpa. Next comes S’almala Dvîpa. It is twice as large as Plaksa. This Dvîpa is surrounded by Surâsâgara (the ocean of wine). There is a tree named S’almalî in this island, which is as large as the Plaksa tree. The high-souled Garuda resides on that tree, Yajñavâhu is the Ruler of this place. He was born of Priyavrata; he divided his Varsa into the seven parts and distributed each of them to his seven sons respectively. Now hear the names of these Varsas :— Surochana, Saumanasya, Ramana, Deva Varsa, Pâribhadra, Âpyâyana, and Vijñâta. Seven mountains and seven rivers exist there respectively. The names of the mountains are :— Sarasa, S’atas’ringa, Vâma Deva, Kandaka, Kumuda, Puspavarsa, and Sahasra-S’ruti. Now hear the names of the rivers. Anumati, Sinîbâlî, Sarasvatî, Kûhu, Rajanî, Nandâ, and Râkâ; these are the seven rivers. The people are divided into the four castes :— S’rutadhara, Vîryadhara, Vasundhara, Isundhara. These correspond to the Brâhmanas, etc. They worship the Bhagavân Moon, the Controller of all and the Creator of all the Vedas. They offer food duly in the black and white fortnight to their Pitris. The mantra for their worship is :— “Let Soma, the King of all, be pleased.” O Nârada! Next to Surâsâgara is Kus’advîpa, surrounded by Ghritasâgara (the ocean of clarified butter). Its dimensions are twice as large. Here are blades of Kus’a grass, of a very resplendent colour. The name of the Dvîpa is from this Kus’astamba. This bundle of Kus’a, illumines all the quarters with their gentle rays. The Ruler of the Dvîpa is Hiranyaretâ, the son of Priyavrata. He divided the Dvîpa into seven parts and distributed each of them to each of his seven sons respectively. The names of the seven sons are :— Vasu, Vasudâna, Dhridharuchi, Nâbhigupta, Stutyavrata, Vivikta, and Bhâmadevaka. There are seven mountains forming the seven boundaries and so are the seven rivers. Hear the names of these. The names of the mountains are :— Chakra, Chatuhs’ringa, Kapila, Chitre Devânîka, Kûta, Ûrdharomâ and Dravina. The names of the rivers are :— Rasakulyâ, Madhukulyâ, Mitravindâ, S’rutavindâ, Devagarbhâ, Ghritâchyut, and Mantramalikâ. The inhabitants of the Kus’advîpa drink the waters of these [ p. 769 ] rivers. There are the four castes here Kus’ala, Kovida, Abhiyukta, and Kulaka corresponding to the Brâhmanas, etc. They are all powerful like Indra and the other chief Devas; and all of them are omniscient. They worship the Fire God and perform various good works in honour of Him. Their mantra is this :— O Fire! Thou carriest the oblations direct to Para Brahmâ. In the sacrifices of the Devas, Thou worshippest that Personal God and offerest to Him whatever are given in oblations, mentioning the respective limbs of His Body. Thus the inhabitants of that Dvîpa worship the Fire God.
Here ends the Twelfth Chapter of the Eighth Book on the narration of Plaksa, S’âlmala, and Kus’a Dvîpas in the Mahâpurânam, S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the description of the remaining Dvîpas [ p. 769 ] 1. Nârada said :— Thou, the Knower of everything! Describe about the remaining Dvîpas, knowing which we will be highly delighted.
2-36. Nârâyana spoke thus :— The very vast Ghrita Sâgara (the ocean of clarified butter) is encircling the Kus’a Dvîpa. Next to it is the Krauncha Dvîpa. It is twice as large as Kus’a. The Ksîra Sâgara (the ocean of milk) is surrounding this Dvîpa. The Krauncha mountain is standing here. The name of this Dvîpa is derived from this mountain. In days gone by, the highly intelligent Kârtikeya burst this mountain by his own prowess. This Dvîpa is washed by the Ksîra Sâgara; and Varuna is its Regent. The son of Priyavrata, Ghritapristha, respected by all and whose prosperity knows no end, is the Lord of this Dvîpa. He divided this Dvîpa into the seven parts and distributed them to his sons and named the Varsas after the names of his sons. He made his sons the rulers of those places and he himself took the refuge of the Bhagavân Nârâyana The names of the seven Varsas are respectively :— Âma, Madhuruha, Meghapristha, Sudhâmaka, Bhrâjistha, Lohitârna, and Vanaspati. O Nârada! The seven mountains and the rivers there are very celebrated throughout the worlds. The names of the mountains are :— S’ûkla, Vardhamâna, Bhojana, Upavarhana, Nanda, Nandana, and Sarvatobhadra. The names of the rivers are :— Abhayâ, Amritaughâ, Âryakâ, Tîrthavatî, Vrittirûpavatî, S’uklâ, and Pavitravatikâ. The inhabitants there drink [ p. 770 ] the highly pure water of these rivers. The people there are divided into four colours Purusa, Risabha, Dravina, and Vedaka and they worship the Bhagavân Varuna, of the form of water. Then they become very discriminative, and, with great devotion, and holding full within their folded palms the water, repeat the following mantra :— “O Water! Thou art the essence Vîrya of the Person Bhagavâna and Thou sanctifiest the Bhûrloka, Bhuvarloka, and Svarloka. Thou destroyest the sins of all. We all are touching it; purify our bodies.” After finishing their mantrams, they sing various hymns to Varuna. Next to the Ksiroda Sâgara, is the S’aka Dvîpa, thirty two lakh yoyanas wide, surrounded by the Dadhi Sâgara (the ocean of curds), of similar dimensions. Here the most excellent tree named the S’aka tree exists. O Nârada! The Dvîpa is named so after the tree. Medhâtithi, the son of Priyavrata is the Lord of this Dvîpa. He divided this land into the seven Varsas and distributed each to his seven sons respectively; and ultimately he took refuge to the path of Yoga. The names of the seven Varsas are Purojava, Manojava, Pavamânaka, Dhûmrânîka, Chitrarepha, Bahurûpa, and Vis’vadhrik. In these Varsas there are seven mountains, one in each Varsa, as forming their boundaries; and there are seven rivers also. The names of the mountains are :— Îs’ana, Ûrus’ringa, Valabhadra, S’ata Kes’ara, Sahasra-srotaka, Devapâla, and Mahâsana; the names of the rivers are :— Anaghâ, Âyurdâ, Ubhayaspristi, Aparâjitâ, Pañchapadî, and Sahasras’ruti and Nijadhriti. These seven rivers are all very big and resplendent with lustre. The people are divided into four classes :— Varsas, Satyavrata, Kratuvrata, Dânavrata, and Anuvrata. They all take the Prânayâma exercise and thereby bring the Râjas, and Tamo Guna under their subjection and they worship Hari, of the nature of Prâna Vayu, Higher than the Highest. Their mantra is this :— “He has entered into all the living beings and nourishes them by the Prâna and other faculties; He is the Internal Ruler of all and the Supreme Controller; this Universe is under His control; let Him protect and nourish us.” O Nârada! Next to this Dadhi Sâgara is Puskara Dvîpa; it is twice as large as S’âka Dvîpa. It is surrounded by the Dudha Sâgar (the ocean of milk) all twice as large. The leaves of Puskara tree that shines in the Puskara Dvîpa, are fiery like golden flames; they are as clean and pure. Crores and crores of leaves, golden in colour ornament this Tree. Vâsudeva, the Guru of all the Lokas, has created this Puskara Dvîpa as the seat of Paramesthî Brahmâ, possessed of six extraordinary powers, for the purpose of creation. There is one mountain in this Dvîpa; it is divided into two parts, named Arvâchîna and Parâchîna. These form the boundaries of the two Varsas. The [ p. 771 ] mountain is one Ayuta Yoyana high and one Ayuta Yoyana wide. There are four cities on the four sides. Indra and the three other Lokapâlas are the lords of these cities. The Sun God comes out from their top and circumambulating Meru, goes there again. The whole year is his Chakram, circle of circuit; His path is Uttrâyanam and Daksinâyanam. Vîtihotra, the son of Priyavrata is the lord of this island. He distributed the two Varsas amongst his two sons, Ramana and Dhâtakî. They rule over the two Varsas named also after them. Like the inhabitants of the above Varsas, the people also get powers of themselves and worship devotedly the God seated on the lotus and follow such path of the Yoga as leads them to the Brahmâ Sâlokyâ, etc. The mantra runs thus :— “We bow down to that One God, without a Second, of the nature of Peace, Who is the Fruit of all the Karmas, Who is the seat of illumination of Brahmâ, Who is established in Unity, and Who is worshipped by all the Lokas.”
Here ends the Thirteenth Chapter of the Eighth Book on the description of the remaining Dvîpas in the Mahâpurânam S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the description of the Lokâloka space [ p. 771 ] 1-29. Nârâyana said :— Next to the ocean of pure water, is the mountain, called Lokâloka. It marks the sphere between the two countries Loka and Aloka. O Devarsi! There is a land, all of pure gold (beyond this ocean of pure water) for a space equal to the distance between Mânasottara and Meru. This land is like a mirror; there are no beings here; the reason is, any substance placed on it would at once be converted into gold and nothing can be obtained out of it. O Nârada! No living beings can live there and therefore it is named Lokâloka. This is established always between the Loka and Aloka. The God himself has made this as the boundary of the three Lokas. The rays of the Sun, the Polar Star and all the planets are confined to this sphere; rather passing through its middle, the luminaries shed their lustre on the three Lokas. O Nârada! This great mountain is so lofty and capacious that the rays of the luminaries can never go out of it. The learned men say, that the size, form, and indications of this mountain are such as this is the one-fourth of five hundred times the size of the earth on its summit. The self-born Brahmâ has placed very big elephants on all sides of it. Hear [ p. 772 ] their names. These are Risabha, Puspachûda, Vâmana, and Aparâjita. These four elephants are said to hold all the Lokas in their respective positions. The Bhagavân Hari gives strength to these elephants and to Indra and others who are reckoned to be His Vibhûtis (powers). He manifesting His S’uddha Sattva and super-extraordinary powers, and united with Animâ, Laghimâ, etc., the eight Siddhis, is reigning there surrounded by His Pâris’adas Visvaksena and others. He is the one God of all; He is without a second. For the welfare of all, He is holding Sudars’ana and His various other weapons; and the powers of His arms are great. He is His own Cause and at all times He pervades all in and through. He is Eternal. This Universe is upheld by His extraordinary power Mâyâ for its preservation. He remains in this form till the end of a Kalpa. The inner width described above, determines the width of Âloka. For it is situated outside the above Loka. Beyond the mountain Lokâloka, is said to lie the pure path leading to Yoges’vara within the egg-shaped ellipsoid formed by the Heaven and Earth. The inner dimension of this ellipsoid is twenty five Koti Yoyanas. When this egg becomes unconscious (lifeless), the Sun enters within it in the form of Vairâja. Hence the Sun is called Mârtanda. He is Hiranyagarbha, when He is born from this Golden Egg. It is this Sun that ordains the quarters, Âkâs’a, Heaven and Earth, etc., in their proper spheres and divisions. This Sun is the Âtmâ of Svarga and Moksa, hell and other lower regions, of the Devas, men, birds, reptiles, trees and all other living beings; and He is the Presiding Deity of their sight. O Nârada! Its width is Pañchâs’at Koti Yoyanas and its height or depth is twenty-five Koti Yoyanas. If as the two halves of a gram are of the same size, so the Earth and Heaven are of equal size. The space enclosed between them is called Antarîksa; the Sun God, the foremost of the planets, being situated in the middle, gives light and illumines and heats the three Lokas. He goes by the path of Uttarâyana and therefore His motion becomes slow (His motion becomes Mandagati). The Sun then getting up higher prolongs the day time. Similarly when the Sun follows the path of Daksinâyana, He gets S’îghra-gati and not going up so high, shortens the day time. Again when He comes at the Equator, He maintains an even position and the day and night become equal. When the Sun is in the signs Aries (Mesa) and Libra (Tulâ), then the day and night become equal. When the Sun traverses the five signs Taurus, Gemini, etc., the day becomes longer and when the Sun traverses the five signs Scorpio and others, the day becomes shorter and the night becomes longer.
Here ends the Fourteenth Chapter of the Eighth Book on the [ p. 773 ] description of the Lokâloka space in the Mahâpurânam S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the motion of the Sun [ p. 773 ] 1-45. Nârâyana said :— O Nârada! I will now describe the motion of the Sun. Hear. It is of three kinds; S’îghra (perihelionic), Manda (Aphelionic), and even. O Surasattama! Every planet has three positions. The name of the Madhyagati position is Jâradgava, the name of the northern position is Airâvata; and the name of the southern position is Vais’vânara. The asterisms As’vinî Krittikâ and Bharanî are known by the term Nâgavîthî. Rohinî, Ârdrâ, and Mrigas’irâ are named Gaja Vîthî; Pusyâ, As’lesâ, and Punarvasu are named Airavatîvîthî. The three Vîthîs, above-mentioned are called Uttara Mârga. Purvaphalgunî, Uttara Phalgunî and Maghâ are named A’rsabhî Vîthî. Hastâ, Chitrâ and Svâtî are called Govîthî; Jyesthâ, Vis’âkhâ and Anurâdhâ are named Jâradgavî Vîthî. These three Vîthîs are named Madhyamâ Mârga. Mûlâ, Purbâsâdhâ, Uttarâsâdhâ are termed Ajavîthî S’ravanâ, Dhanisthâ and S’atabhisâ are termed Mriga Vîthî. Uttara bhâdrapada, Purvabhâdrapada, and Revatî are called Vais’vânarîvîthî. These three Vîthîs (paths) are called Daksinamârga. During the Uttarâyana time, as the Dhruva attracts the rope of air from both the sides of the Yuga, orbit (or axis), the chariot of the Sun ascends, (i.e., is drawn up by the rope). Thus when the Sun enters within the sphere, the motion of the chariot becomes slower and the day is lengthened and the night is shortened. O Sura Sattama! Know this to be the course of the path of the Sun.
When the cord draws towards the south, the Chariot descends and as the Sun then comes out of the sphere, the motion becomes quick. The day shortens and the night is lengthened. Again when the cord is neither tightened nor is it slackened, rather its motion is exactly mid-way, the Sun also remains in a medium position and his Chariot enters within a sphere of equilibrium and the day and night become equal. When the cord of air, in a state of equilibrium is attracted by the Polar Star, then it is that the Sun and the Solar system revolves; and when the Polar Star slackens its attraction over the cord of air, the Sun coming out of the middle sphere, revolves; and the Solar system also revolves. On the east of Meru is established the city of Indra and the Devas dwell there. It is called therefore Devadhânikâ. On the south [ p. 774 ] of the Meru, is the famous city of Yama, the God of Death, named Samyamanî. On the west of Meru, is the great city of Varuna, named Nimnochanî. On the north of Meru is the city of the Moon, named Vibhâvarî. O Nârada! The Brahmavâdîs say that the Sun first rises in the city of Indra. At noon the Sun goes to Samyamanî; at evening the Sun goes to Nimnochanî and He is said to set. In the night the Sun remains in Vibhâvarî. O Muni! The going of the Sun round Meru is the cause of all the beings getting themselves engaged in their respective duties. The inhabitants of the Meru see the Sun always in the central position. The Sun moves on, eastwards towards the stars, keeping the Meru to his left; but if the Zodiac be taken into account, it would appear that the Meru is left towards the south of the Sun. The rising and the setting of the Sun are always considered in front of Him. O Devarsi! Every point, every quarter, every person, seeing the Sun says that the Sun has risen there; again where he becomes invisible, He is considered to set there. The Sun always exists; so there is no rising nor setting for Him. It is His appearance and disappearance that make men say that the Sun rises or sets. When the Sun is in the Indra’s city, He illumines the three cities, those of Indra, Yama, and the Moon and illumines the north-east and east-west corners. So when He rests in the city of Fire, he illumines north-east, east-west, and south-west, the three corners, and at the same time the cities of Indra and Yama; and so on for the other cities and corners. O Nârada! The Mont Meru is situated towards the north of all the Dvîpas and Varsas. So whenever any person sees the Sun rise he calls that side “east.” But Meru exists towards the left of the Sun; so it is said. If the Sun travels in 15 (fifteen) Ghatikâs, the distance from Indrapurî to Yamapurî, He is said to travel within that time a distance equal to 2¼ Kotis, 12½ lakhs and 25000 Yojanas (22695000 Yojanas). The thousand-eyed and thousand rayed Sun God is the Manifester of Time. He travels in the aforesaid way the cities of Varuna, Chandra and Indra respectively. He is the diadem of the Svarloka; and the Zodiac is his Âtman. He travels thus, to mark off time to all persons. O Nârada! The Moon and the other planets and stars rise and set in the aforesaid manner. Thus the powerful chariot of the Sun travels in a Muhûrta 142,00000 Yojanas. By the force of Pravaha Vâyu (air), the Sun God, the Incarnate of the Vedas travels round the cities, the Zodiac, in one Samvatsara (year). The wheel of the Sun’s Chariot is one year; twelve months are the spokes; three Châturmâsyas are the nave and the six seasons are the outer ring or circumference of the wheel. The learned men call this chariot as the [ p. 775 ] Samvatsara (one year). The axis or axle points to the Meru on one side and to Mânasottara mountain on the other. The end or circumference of the wheel marks off other divisions of the time as Kalâ, Kâsthâ, Muhûrta, Yâma, Parahara, day and night, and fortnights. The wheel is fixed on the nave. The Sun goes on this wheel, like an oilman’s on his oil-machine, round and round the Mânasottara mountain. The eastern side of the wheel is on that axis and the other part is fixed on the Pole Star. The dimension of the first axis is (15750000 Yoyanas). The second axis measures one-fourth of the above (3937500 Yoyanas). It resembles the axis of an oil-machine. The upper side of that is considered to belong to the Sun. The seat of the Sun on his chariot measures 36 Lakh Yoyanas wide. The Yuga measures in length one fourth of the above dimensions, that of his seat. The Chariot is is moved by seven horses, consisting of the seven Chhandas, Gâyatrî, etc., driven by Aruna. The horses carry the Sun for the happiness of all. Though the charioteer sits in front of the Sun, his face is turned towards the west. He does his work as a charioteer in that state. Sixty thousand Vâlakhilya Risis, of the size of a thumb, chant the sweet Vedic hymns before Him. Other Risis, Apsarâs, Uragas, Grâmanîs, Râksasas, and all the Devas, each divided in groups of seven, worship every month that highly lustrous Sun-god. The earth measures 90152000 Kros’a Yuga Yoyanas (1 Krosa - ¼ Yoyana). The Sun passes over this distance in a moment. He does not take rest in his this work even for a day; no, not even for a moment.
Here ends the Fifteenth Chapter of the Eighth Book on the motion of the Sun in the Mahâpurânam, S’rî Mad Devî Bhâgavatam, of 18000 verses, by Maharsi Veda Vyâsa.
On the motion of the planets
[ p. 775 ]
S’rî Nârâyana said :— O Nârada! Now hear the wonderful movements of the planets and their positions. The auspicious and inauspicious events of the mankind, are due to the different movements of these planets. As in a potter’s wheel going round and round, the motion of the insects crawling on the wheel, appears in a contrary direction, so the motion of the Sun and other planets moving on the Zodiac composed of the Râsîs (12 constellations) which again always moves round the Meru as an axle, appears different. Their motion from one star to [ p. 776 ] another and from one constellation to another appears so likewise. These two motions therefore are not contradictory but are consistent; so it is settled everywhere by the learned Pundits (as being subservient to the Zodiac). O Nârada! He, Who is the Origin of all, Who is the Âdi Purusa, from Whom all these have sprung, Who is endowed with six extraordinary powers, in Whom all this Prapañcha, this material world composed of the five elements remains, that Nârâyana, roaming about, has divided the Trayî Âtmâ into twelve parts for the perfect happiness of all and for Karma S’uddhis (the purification of Karma, acts). The sages furnished with Jñân and Vijñâna have thus argued on the point, following the path as laid out in the Vedas. The Sûrya Nârâyana, moving on in the six seasons, spring, etc., has established, cold, heat, etc., as the Dharma of the seasons, duly for the fructification of the Karmas of the individual beings. Those persons that worship this Âdipurusa, with devotion, according to the knowledge of the Vedas the customs and usages of Varna (castes) and Âs’rama (Brahmacharya, etc.), and with various performances of Yogas, get their fruits respectively according to their desires. This Sun is the Âtman of all the Lokas and resting on the Zodiac between the Heavens and the Earth, enjoys the twelve months in the twelve constellations, Aries, etc. These months are the limbs of the year. Two fortnights make one month. The 21 asterisms go to form one month according to the Solar measure, of the day and night.
The period that the Sun takes to travel over the two constellations is called Ritu or the Season (i.e., two months). The Scientists say that this season is the limb of one Samvatsara. The path that the Sun describes within the three seasons or half the year in the Zodiac is called one Ayanam. The time taken by the Sun with earth and heavens to make a circuit of the Zodiac is called one Vatsara or year. This year is reckoned into five divisions as :— Samvatsara, Parivatsara, Idâvatsara, Anuvatsara, and Idvatsara. These are functioned by the S’îghra, Manda, and uniform motions of the Sun. So the Munis say. Thus far the motion of the Sun has been described. Now hear that of the Moon. The Moon is situated one lakh Yoyanas higher than the Sun and shares with the motion of the Sun for one year; and She enjoys as well every month with the Sun in the shape of the dark and bright fortnights. The Moon, the Lord of Night and of the medicinal plants also enjoys the day and night by the help of one constellation or 2¼ Naksattras. Thus, by Her S’îghragati, the Moon enjoys the Naksattras. During the bright fortnight, the Moon becomes more and more visible and gives pleasure to the Immortals by Her increasing phases; and, during the [ p. 777 ] dark fortnight by Her waning phases, She delights the Pitris. She performs revolution in the day and night by Her both the phases of the bright and dark fortnights. Thus She becomes the Life and Soul of
all the living beings. The Moon, endowed with the highest prosperity, travels one Naksattra in thirty Muhûrtas. She is Full and the Soul without any beginning. She fructifies the desires (Sankalpas) and
resolves of all; hence She is called Manomaya. She is the Lord of all the medicinal plants (Osadhis); hence She is called Annamaya. She is filled with nectar; hence She is called the Abode of Immortality and She gives Nirvâna (the final liberation) to all. Hence She is called Sudhâkara. She nourishes and satisfies the Devas, Pitris, men, reptiles and trees; hence She is called “Sarvamaya.” By Her influence the asterisms travel over the three lakh Yoyanas. The God Himself has made the Naksattra Abhijit to revolve round the Meru, along with the other Naksattras in the Zodiac; so this is reckoned as the twenty-eighth Naksattra. The planet Venus (S’ukra) is situated above the Moon two lakh Yoyanas high. He sometimes goes before the Sun, sometimes behind and sometimes along with Him. He is very powerful. His motion is of three kinds :— (1) S’îghra, (2) Manda, and (3) uniform. He is generally favourable to all the persons and does for them many auspicious things. So it is stated in the S’âstras. O Muni! S’ukra, the illustrious scion of Bhrigu, removes the obstacles to the rains. Next to S’ukra, the planet Mercury (Budha) is situated two lakh Yoyanas high. Like S’ukra, he, too, goes sometimes in front sometimes behind and sometimes along with the Sun. And his motion too, is of three kinds :— S’îghra, Manda, and uniform. When Mercury the Son of Moon, is away from the Sun, then Ativâta (strong winds, hurricanes), Abhrapâta (the falling of meteors from the clouds) and draught and other fears arise. The planet Mars, the son of the Earth is situated two lakh Yoyanas higher. Within three fortnights (45 days) he travels one Râs’î. This occurs when his motion is not retrograde. This Mars causes all sorts of mischief, evils, and miseries to mankind. The planet Jupiter is situated two lakh Yoyanas higher. He passes through one Râs’î in one year. When his motion is not retrograde, he is always in favour with the Brahmâ Vâdis. Next to Brihaspati, come the planet Saturn, the son of the Sun, two lakh Yoyanas higher. He takes thirty months to pass over one Râs’î. This planet causes all sorts of unrest and miseries to all. Therefore He is called a Manda Graha (a malefic planet). Next to it, is situated the Saptarsi mandala, the Great Bear, eleven lakh Yoyanas higher up. O Muni! The seven planets always do special favours to all. These circumambulate the Visnupada, the Polar Star.
[ p. 778 ]
Here ends the Sixteenth Chapter in the Eighth Book on the motion of the planets in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the Dhruva Mandalam [ p. 778 ] 1-29. Nârâyana said :— Beyond the Saptarsi mandalam (the Great Bear), thirteen lakh Yojanas higher is situated, the Visnu’s Paramam Padam (the highest place of Visnu). The Great Bhâgavat (devotee of God), the most respectful, S’rîmân Dhruva, the son of Uttânapâda, is established there with Indra, Agni, Kas’yapa and Dharma and the Naksattras. The visitors pay to him always their respects. He is the patron of those who live till the end of a Kalpa. He is engaged in serving the lotus-feet of the Bhagavân. He has been made by God Himself the pillar round whom all the planets, stars, and the luminary bodies are revolving always and with great force in the Zodiac and in the celestial Heavens. The Devas also worship him. He, resplendent in his own glory, illumines and manifests all. As beasts tied to yoke go on tilling, so the planets and stars, fixed on the Zodiac, go quickly round and round this Dhruva, the Pole Star; some nearer, some further distant in spheres, propelled by Vâyu. As the hawks hover round the sky, so the above-mentioned planets, go completely round and round under their own Karmas and controlled by the Vâyu in the sky. Thus all the luminaries do not fall to the ground, as they are kept up in their respective positions by the favour of the union of Prakriti and Purusa. Some say that this Jyotischakra, the celestial Heavens (the Zodiac) is S’is’umâra. It is kept duly in its position for the purpose of holding things up by the power of the Bhagavân. Hence it does not fall. It is resting with its body coiled round and with its head lower down. O Muni! Dhruva, the son of Uttânapâda is staying at the tail end. And, in addition to him, also at the tail rests Brahmâ, the Sinless Prajâpati, worshipped by the Gods, Agni, Indra and Dharma. Thus the creation is at the tail and the Saptarsimandal is staying at his waist. Thus the celestial wheel (Jyotischakra) is resting with his coils turned in a right-hand direction. On his right side are found the Uttarâyana Naksattras, fourteen in number from Abhijit to Punarvasu and on his left side are found the other fourteen Daksinâyanam Naksattras from Pusyâ to Uttarâsâdhâ. O Son of Brahmâ! Thus the Naksattras form the coil-shaped body of the S’is’umâra, the Zodiac; half the Naksattras [ p. 779 ] on the one side and the other half Naksattras on the other. His back is on the Heavenly Ganges named Ajavîthî. Punarvasu and Pusyâ form the right and left side of the loins; Ârdrâ and As’les’â form the right and left feet (westward); Abhijit and Uttarâsâdha form the right and left nostrils. O Devarsi! S’ravanâ and Pûrvâsâdhâ form the right and left eyes respectively; so say the persons that form the Kalpanâs (fancies). Dhanisthâ and Mûlâ form his right and left ears; Maghâ, etc., the eight Daksinâyanam Naksattras form the bones on the left side. O Muni! Mrigasîrsa, the Uttarâyana Naksattras form the bones on his right side, S’atabhisâ and Jyesthâ form the right and left shoulders. Agasti (the Canopus) forms the upper jaw and Yama, the lower jaw. The planet Mars forms his face; Saturn forms his organ of generation; Brihaspati forms the hump on the shoulders; the Sun, the Lord of the planets, forms his breast; Nârâyana remains in the heart; and the Moon is in his mind. (Note :— S’is’umâra is also the constellation Dolphinus and is sometimes meant for the polar star.) O Nârada! The two As’vins form the nipples on his breast; Us’anâ forms his navel; the Mercury is his Prâna and Apâna; Râhu is his neck and Ketu is all over his body and the stars are reigning all over the hairs of his body. This Zodiac is the body composed of the Devas of that All Pervading Bhagavân. So every intelligent person should daily meditate this S’is’umâra in the Sandhyâ time, with perfect purity and keeping himself Mauna (silent), and with his whole heart. Then he should repeat the following mantras and get up and say :— “Thou art the Substratum of all the luminaries, we bow down to Thee; Thou createst and destroyest all. Thou art the Lord of all the celestials. Thou art the Âdipurusa, the foremost of all the Purusas; we meditate fully on Thee. The planets, Naksattras, and the stars are Thy body. The Daiva is established in Thee alone. Thou destroyest the sins of those that compose the Mantras. The sins are completely destroyed for the time being of him who bows down or remembers Thee in the morning, afternoon and evening.”
Here ends the Seventeenth Chapter of the Eighth Book on the Dhruva Mandalam in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses, by Maharsi Veda Vyâsa.
On the narrative of Râhu Mandalam [ p. 779 ] 1-9. Nârâyana said :— O Devarsi! The Sphere of Râhu (the ascending node) is situated one Ayuta Yoyanas below the Sun. Râhu, [ p. 780 ] the son of Simhikâ is moving there like a Naksattra. This Râhu swallows up both the Sun and the Moon and He has got immortality and capability to travel in the sky. The Sun’s rays go up to one Ayuta Yoyanas. The Asura Râhu thus covers his rays. So the sphere of the Moon extends upto the twelve thousand Yoyanas. Râhu covers the field of the thirteen thousand Yoyanas. So he covers both the Sun and the Moon. Desire to take the vengeance of the previous enmity, he covers them during the time of Parva (the festivals). This planet wants to cover them from a distance. Hearing this, the Bhagavân Visnu hurls His Sudars’an Chakra against Râhu. This Chakra (disc) is encircled with the fiery flames and is very terrible. When all the quarters were filled with its violent flames, Râhu became instantly alarmed and fled away from the distance. O Devarsi! This is known as the eclipse known amongst the mortals. Below the sphere of Râhu, there are the other pure Lokas situated. O Sattama! The Siddhas, Châranas, and Vidyâdharas live in those Lokas. Their dimensions are one Ayuta Yoyanas.
10. O Devarsi! Below them live the Yaksas, Râksasas, Pis’âchas, Pretas and Bhûtas with their excellent Vihâras (residences).
11-34. The learned people call this Antarîksa. It extends upto where the wind blows violently and where the clouds appear. O Best of the twice-born! Below this Antarîksa is this earth, measuring one hundred Yoyanas. All the articles and things of the earth are found here; birds herons, cranes and ducks all fly over the earth. The earth extends upto this. Now is described the configuration of the earth. O Devarsi! At the lower part of this earth there are seven places (caves or nether regions). Their diameter is one Ayuta Yoyanas. In all the seasons, all sorts of enjoyments can be had at these places. The first is Atala; the second is Vitala. Next come in order :— Sutala, Talâtala, Mahâtala. Rasâtala, and lastly (the seventh) the Pâtâla. O Vipra! Thus the seven holes or regions are reckoned. These are termed the Vila-Svargas and they yield the happinesses, greater than those of the Heavens. These are all filled with lovely amorous enjoyments, prosperity and happiness. They are crowded with gardens and Vihâras (the places of enjoyments). And these Vihâras are all decorated tastefully so as to furnish special tastes of enjoyments. The powerful Daityas, Dânavas, and Snakes enjoy here great happiness incessantly, united lovingly with their sons, wives and friends. The householders also pass their time in ease and enjoyments, surrounded by their friends and attendants. They are all Mâyâvis (Magicians) and their resolves are not thwarted; they are more than God in this respect and they are filled with desires. They all live with joy and in enjoyments and they [ p. 781 ] find pleasure in all the seasons. Mâyâ, the Lord of Mâyâ had built separate cities, as he liked, in those nether regions. Besides he has created thousands of dwelling-houses, palaces, and town-gates, studded with gems and jewels.
The assembly halls, Chatvaras, and Chaityas are elaborately decorated and rare even to the Suras. The Nâgas and Asuras live in those houses with their consorts; doves and pigeons and female Mayinâ birds are hovering there. In those places many plots marked out artificially and excellent rows of palatial buildings of the Lords of those Vivaras adorn there. Very big gardens also exist there. All these cheer the minds; and, to add to their beauty, many places of fruits and flowers are close by, fit for the comfort and enjoyments of the ladies. The tanks and pools of water are crowded with various birds; the lakes are filled with clear waters and the Pâthîna fishes abound there. The aquatic animals move in the waters, violently agitating them. Various kinds of lotuses, Kumud, Utpala, Kahlâra, blue lotus, red lotus, are fully blown in these lakes or reservoirs of water. The gardens there are all overcrowded with the Vihâras of the inhabitants there and echoed with the sweet melodious music, pleasing to the senses. For there, these places seem to vie with the Heavens. No fear is there, whether during the day or during the night. The gems on the crest of snakes constantly illumine the environments and there is no darkness there at any time. The food there is prepared with the divine medicines and they drink and bathe with these medicinal plants; so no disease attacks them. Old age, fever, indigestion, paleness, sweats, bad smells, or loss of energy or any other source of trouble cannot trouble them. The people are always happy and good. Only they fear the Teja of the Bhagavân and His Sudars’an disc; and they fear nothing else. When the Teja of the Bhagavân enters, the women’s abortions take place.
Here ends the Eighteenth Chapter of the Eighth Book on the narrative of Râhu Mandalam in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses, by Maharsi Veda Vyâsa.
On the narrative of the Atala, etc. [ p. 781 ] 1-32. Nârâyana said :— O Vipra! In the first beautiful region Atala, the exceedingly haughty son of the Dânava Mâyâ, named Bala, is living. He has created the ninety-six Mâyâs. All the requisites of the inhabitants are obtained by them. The other Mâyâvis know one or [ p. 782 ] two of these. None of them are capable to know all, as they are exceedingly difficult to be carried out. When this powerful Bala yawned, the three classes of women were produced, fascinating to all the Lokas. They were named Pums’chalî (or unchaste woman) Svairinî, (an adultress) and Kâminî (a lovely women). When any man, beautiful and lovely to them, enters into their Atala region, they, with the help of the Hâtaka sentiment (of love), generate in him, while in solitude, the power to enjoy (copulate) and with their sweet smiles and amorous lovely looks and with great caution embrace him thoroughly and begin to converse with him and with amorous gestures and postures, and thus please him well. When the people enjoy this Hâtakarasa, they think often and often, that they themselves have become gods, they have become Siddhas and powerful like Ayuta elephants; being blind with vanity and finding them endowed with powers and prosperity, they think themselves so repeatedly and constantly. O Nârada! Thus the position in Atala has been described. Now hear, the description of the second region Vitala. Vitala is situated below the earth. There the Bhagavân Bhava, worshipped by all the Devas, has assumed the name of Hâtakes’vara and is staying there coupled with Bhavânî, surrounded by His attendants specially for the increase of the creation of Brahmâ. The river Hâtaki flows there and has Her origin from the essences (Semen virile) of them both. Fire, augmented by the help of the wind, begins to drink it. When the Fire leaves that, making a Phutkâra noise (i.e., blowing out air through the mouth), the gold, named Hâtaka, is created. This gold is very much liked by the Daityas. The Daitya women use this gold always for their ornaments. Below Vitala is Sutala. It is reckoned as of some special importance. O Muni! The highly meritorious Bali, the son of Virochana lives here. The Bhagavân Vâsudeva, brought down this Bali into Sutala, for the welfare of Indra. He assumed the body of Trivikrama and gave to Bali all the wealth of the three Lokas, all the Laksmî went to him and installed him in the position of the Lord of the Daityas. What more can be said than this, that what prosperity, wealth and riches that Indra could not obtain, that S’rî Laksmî Devî Herself has followed Bali. Bali, as the Lord of Sutala, has become entirely fearless, remains here upto this day and is worshipping Vâsudeva. O Nârada! It is said by the high-minded persons that when Vâsudeva Himself, the Controller of all, appeared as a beggar, Bali gave him land, and, therefore, on account of making gift to a good person, he acquired so much prosperity. But this cannot be reasonable. For, it is not at all reasonable to cast the effects of making this gift on Nârâyana, O Nârada! Who is Self-manifest by His own Extraordinary [ p. 783 ] Glory and Who is Himself filled with all Ais’varya (prosperity) and Who can bestow the Highest Goal of life and other requirements of men. This Nârâyana is the Deva of the Devas; if anybody takes His name, when in the greatest distress, he gets himself immediately freed from the Gunas, the cause of bondage due to his Karma. All persons perform many Yogas and follow the paths advised by the Sâmkhya method, with their minds directed to the All-Controller Bhagavân, to abandon all sorts of troubles and miseries. O Nârada! Know that the Bhagavân does not shew us His Favour when he gives us greatest wealth and prosperity. For the wealth and riches are the offspring of Mâyâ and the source of all worries, miseries and mental troubles; and one is liable to forget the Bhagavân when one gets such a wealth. The Bhagavân is pervading all this universe and is full of wisdom; and He is seeing always all the ways and means; He took away, in the way of begging, rather cheated all that Bali had, leaving only his body; and at last, finding no other means, fastened him by the Varuna Pâs’a (noose), threw him in the middle of the mountain cleft (cave) and then has stationed Himself at his door as a Door-keeper. Once, out of his extreme devotion, Bali did not care at all for his difficulties, troubles, or miseries. Rather he gave out that Indra, whose minister is Brihaspati had acted very foolishly. For when the Bhagavân becomes very graciously pleased, he wanted from Him ordinary wealth. But what will the wealth of the Trilokas avail? It is a quite insignificant thing. Surely, He is an illiterate and stupid brute who, for mere wealth, leaves the Bhagavân, Who is the Fountain of all Good Wishes to the Humanity. My grandfather Prahlâda, who was highly fortunate, who was devoted to the God and who was always ready to do good to others, he did not ask for any other thing than the servantship of God (the Dâsya Bhâva). When his powerful father died, the Bhagavân wanted to give him unbounded wealth; but the Bhâgavata (devoted) Prahlâda did not want that. None of us, who are marked with so many deficiencies can know the nature of the Bhagavân Vâsudeva, Whose omnipotence cannot be compared and all these manifested worlds are but His Upâdhis (adjuncts, limitations). O Devarsi! Thus Bali, the Lord of Daityas, the highly respected and renowned in all the Lokas, is reigning in Sutala. Hari Himself is his Door-keeper. Once the King Râvana, the source of torment to all the people, went out to conquer the whole world; and when he entered Sutala, that Hari, ever ready to show Grace to His devoted, threw him at a distance of one Ayuta Yoyanas by the toe of His foot. Thus by the grace of the Devadeva Vâsudeva, Bali is reigning in Sutala, and enjoying all sorts of pleasures, without any equal anywhere.
[ p. 784 ]
Here ends the Nineteenth Chapter of the Eighth Book on the narrative of the Atala, etc., the Pâtâlas in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa.
On the narrative of the Talâtala [ p. 784 ] 1-37. Nârâyana said :— O Nârada! The cave lower down than Sutala is Talâtala! The Lord of Tripura, (the three cities) the great Mâyâ Dânava is the Ruler of this region. Mahes’vara, the Doer of good to the three Bhuvanas, burnt his three cities; but at last, being pleased with his devotion, He rescued him. Thus Mâyâ, by the favour of that God, has regained his own kingdom and the enjoyments thereof. This Mâyâ Dânava is the Teacher (Âchârya) of the Mâyâvi sect and the cult thereof; and he is skilled in various Mâyâs or all sorts of the magic powers. All the fierce demons, of cruel temper, worship him for their prosperities in their various enterprises. Next to this Talâtala is the most renowned Mahâtala. The sons of Kadru, the very angry Snakes, live here. They are many headed. O Vipra! I now mention to you the names of the famous amongst them :— Kuhaka, Taksaka, Susena, and Kâliya. These all have very wide hoods and they all are very strong; they all are of cruel temper. Their kinsmen also are so. They are always afraid of Garuda, the King of birds. Surrounded with their sons, wives, friends and acquaintances, they live happily, well skilled in various sports and pleasures. Lower down this Mahâtala is Rasâtala. The Daityas, Dânavas and Pani Asuras live here. Besides these, there live the Nivâta Kavachas of the Hiranyapura city and the Asuras named Kâleyas, the enemies of the Devas. These all are naturally very energetic and brave; their powers are baffled by the Tejas of the Bhagavân and they live like snakes in this region. The other Asuras that were driven and were afraid of the Mantras, uttered by Saramâ, the messenger of Indra, live here too. O Nârada! Lower down is Pâtâla, where live Vâsuki, the Chief of the snakes, and others named S’ankha, Kulika, S’veta, Dhananjaya, Mahâs’ankha, Dhritarâstra, S’ankhachûda, Kamvala, As’vatara, and Devopadattaka, all very angry, of wide hoods, and virulently poisonous. Some of these have five heads, some seven hoods, some ten; some hundred, some others have thousand heads, while some others have on their crests exceedingly luminous jewels. By their rays, they dispel the darkness of the nether regions; but they are awfully prone to anger. At the bottom of this Pâtâla, and at a distance of the [ p. 785 ] thirty Yoyanas; the Portion of Bhagavân in the shape of the infinite Darkness is reigning there. O Devarsi! All the Devas worship this Form. The devotees call Him by the name of Sanakarsana, as He is the manifested emblem of “Aham” and the common ground where the Seer and the Seen blend into one. He is the thousand-headed Controller of all, moving and non-moving; He is of infinite forms; He is S’esa; this whole universe is being held as a mustard bean on His head; He is of the Nature Intelligence and Bliss and He is Self-manifest. When he wants to destroy all this during the Pralaya, the very powerful Sankarsana Rudra, well arrayed with the eleven Vyûhas, military (squadrons) arrangements, springs up from Him. From His Central Eyebrow, looking wide with His Three Eyes and raising His Trident, resplendent with three flames. All the (prominent) principal snakes, ruling over many others, come to Him during the nights filled with devotion and surrounded with Bhaktas (devotees) and bow down to Him with their heads bent low and look at each other’s faces, enlightened with the lights from the jewels shining with clear lustre, on the nails of the red toes of His Lotus-Feet. At that time their faces become brilliant with the rays emitting from the jewels on the top of their very gay encircled hoods; and their cheeks look beautiful and shining. The daughters of the Nâga Râja also do like this; when very beautiful rays come out of their perfectly excellent bodies. Their arms are wide extended; they look very clear and they are beautifully white. They use always Sandalpaste, Aguru and Kâsmîri unguents. Being overpowered by the amorous passion, due to their contact with those scented things, they look at Him with bashful glances and sweet smiles and expect Âsiss (benedictions) from Him. And then His eyes roll maddened with love and express signs of kindness and mercy. The Bhagavân Ananta Deva is of boundless strength; His attributes are infinite; He is the ocean of infinite qualities. He is the Âdi Deva, of a very good nature and His Nature is highly luminous. He has abandoned anger and envy and He wants the welfare of all. All the Devas worship Him and He is the repository of all Sâttvic qualities.
The Devas, Siddhas, Asuras, Uragas, Vidyâdharas, Gandharbas, and Munis always meditate on Him. On account of His constant Mada Râga the enthusiasm and intoxication, His sight appears intoxicated and His eyes look perturbed with emotions. He is always pleasing to those who surround him and to the Devas by His sweet nectar-like words.
The Vaijayantî garland hangs from His neck; it never wanes and it is always decorated with the fresh and clear Tulasî leaves. The [ p. 786 ] maddened bees make their humming noises incessantly and thus add to the beauty. He is the Deva of the Devas and He wears a blue coloured cloth and He is ornamented with only one earring. He (the God Visnu) Undecaying and Immutable; resting His fleshy arms on the Halakakuda (the lofty portion of the plough), He is upholding the golden girdle as the elephant Airâvata of Indra upholds the golden girdle. O Nârada! The devotees describe Him as the Source of this Leelâ of the Universe and the Controller of the Devas.
Here ends the Twentieth Chapter of the Eighth Book on the narrative of the Talâtala in the Mahâpurânam S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.