rule



 
 

Canto 5

Arunodaya-kîrt./Jiv Jâgo

 
 

Chapter 17: The Descent of the River Ganges

(1) S'rî S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vâmana, see 2.7: 17], He with the nail of the big toe of His left foot pierced the upper covering of the universe. The flow of water that from the outside entered the hole, having turned pink from washing away the red powder of His lotus feet, vanquishes the sins of all the world getting in touch with it. It fell, after a very long time ['a thousand millennia'], from the sky down on top of the highest planetary world [Dhruvaloka], that one calls the refuge of Vishnu. Emanating directly from the Supreme Lord's feet it is described as completely pure and has for that reason been given that name [the Ganges as the Vishnupadî]. (2) There, in that place, our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttânapâda, bathes in the water of the lotus feet of the family deity. With his heart deeply immersed in an intense eagerness, his spontaneous devotional service to the Lord constantly increases and tears are showing in his two flowerlike, slightly opened eyes as a symptom of the ecstasy in his body. Even today he with great reverence accepts upon his head the emanated water that is free from impurities. (3) After him [the waters reach] the seven sages [Marîci, Vasishthha, Atri and so on, see 3.12: 22]. They, well known with this blessing, even at the present moment carry it on their matted hair with great honor. They consider it the ultimate perfection of all austerities to be of such a great and continuous devotional service in bhakti-yoga unto the Supreme All-pervading Lord Vâsudeva. While other people seek and find a different form of [nirvis'esha-vâdi or impersonal] liberation, they reach their goal by neglecting all other means of attaining perfection [as by economic development, the regulation of sense gratification, or by religion]. (4) When the water, in its fall in the realm of the gods, has inundated the sphere of the moon that is so congested by the thousands and millions of their different vimânas [divine palaces, different points of view or heavenly vehicles], it next falls down upon the abode of Brahmâ. (5) There it divides into four branches carrying the names of Sîtâ, Alakanandâ, Cakshu and Bhadrâ, that flow away in the four directions towards the great reservoir, the ocean. (6) The Sîtâ originating from the city of Brahmâ, flows downwards from the tops of the Kesarâcala and of other great mountains. Fallen on the top of the Gandhamâdana mountain within the province of Bhadrâs'va going in the western direction it enters into the salty ocean. (7) The same way coming down from the top of the mountain Mâlyavân, the water of the [branch of the Ganges called the] Cakshu next flows uninterrupted in the direction of Ketumâla to enter the ocean in the west. (8) The Bhadrâ, coming down from Mount Meru, flows from one mountain peak to the other [the Kumuda and the Nîla] and falls down from Mount S'ringavân to go in the northern direction through the entire area of Kuru and finally enters the ocean in the north. (9) Similarly the Alakanandâ [branch of the Ganges], flowing down at the southern side of Brahmapurî [Mount Meru], passes many mountain tops to reach, more fiercely, with a greater force Hemakûtha and Himakûtha to cut [thereafter] through Bhârata-varsha in the direction of the ocean in the south. For someone on his way to bathe in the water it is, with every step he makes, less difficult to obtain the result of great sacrifices like the As'vamedha and the Râjasûya. S'iva meditating in trance(10) The many hundreds of other rivers and streams that run through each of the many tracts of land, all should be considered daughters of Mount Meru.

(11) Of all these [nine] varshas the land known as Bhârata-varsha [India] constitutes the field [kshetra] of karma [of shaping one's destiny by actions]. The remaining other eight varshas are the heavenly places here on earth where, so the scholars say, those who were promoted to heaven, may spend the remaining merit of their virtuous deeds. (12) For thousands of years they in these lands all enjoy their lives just like gods, with bodies like thunderbolts that are as strong as a thousand elephants. Youthful and excited about a great deal of sexual pleasure and other sensual delights in diverse relationships, they at the end of their term of [liberal] mating then conceive a single child. They know times of harmonious living there like one had during Tretâ-yuga [the period that mankind lived in piety]. (13) In each of those lands the godlike leaders because of their virtuous conduct never run short of respect and offerings. During all seasons they have lots of flowers as also fruits  because of which the branches of the trees heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers. There are many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, eager great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there and lustily court the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and an enchanted mind. (14) The Supreme Lord Narâyâna, the great personality, certainly proves His mercy to His devotees in all these nine varshas by personally promoting the reality of the soul [through his four appearances as Vâsudeva, Sankarshana, Pradyumna and Aniruddha, see 4.24: 35-36]. Up to the present day He thus stays near his devotees to accept their service (*). 

(15) In Ilâvrita-varsha the Supreme Lord S'iva is the only man. Any man other than him who wants to enter that most excellent realm, will find out what leads to the curse of Bhavânî [His wife] and make him turn into a woman. I will dilate on that subject later on [see 9.1]. (16) In the company of Bhavânî there are ten billion women who always serve the in four expanded Supreme Lord. The fourth expansion of the Supreme Personality, known as Sankarshana, constitutes the source of His form in the mode of ignorance. Lord S'iva, in trance meditating on Him, calls Him into his heart by reciting the following in worship. (17) The powerful Lordship says: 'My obeisances unto You, oh Supreme Lord, oh greatest Original Personality and reservoir of all transcendental qualities, oh You whom I revere as the one unlimited and unseen within this world. (18) Oh worshipable one whose feet ward off all danger, You, to whom we owe all the different opulences, are the very best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms. I sing Your glory because You put an end to the repetition of birth and death, oh You, Supreme Controller and source of this creation. (19) Who of us not in control of the force of his anger, would, aspiring to conquer his senses with the command of Your glance, not be of worship unto You? Your vision is never, not even to the slightest degree, clouded by the restless mind that one has because of the qualities of the deluding material world. (20) To a person with an impure vision You with Your bloodshot eyes appear as someone who under the influence of mâyâ is inebriated because of drinking too much honey sweet liquor. But [such a person is as impure as e.g.] the wives of that serpent demon [Kâliya, see 10.16] who could not worship You anymore because of their bashfulness about being sensually aroused from touching Your feet. (21) By You, so say all the sages, the world is maintained, created and annihilated, while You Yourself are free from these three [basic qualities]. To You as the Unlimited One, the universes situated on the hundreds and thousands of Your hoods, weigh not more than a mustard seed. (22-23) From You the first embodiment of the gunas originated: the most powerful one who was never born [Lord Brahmâ], the reservoir of all wisdom and cosmic intelligence of the total energy of the universe. From him I [Rudra] appeared in this world who, endowed with the three basic qualities, from my material [ahankâra ego] potency give shape to the demigods, the [five] material elements and the senses. Being controlled by You, we - the great personalities, I, the demigods, the five elements and the total energy - are bound to You like birds on a string and all together form this material world by Your grace. (24) A person bewildered by the qualities of creation does not know how to escape from being caught in the deluding energy that ties him on every occasion to karmic activities. That Supreme Personality, You in whom everything has its beginning and its end, I offer my respectful obeisances.'

 

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Third revised edition, loaded May 27, 2018.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vâmana, see 2.7: 17], He with the nail of the big toe of His left foot pierced the upper covering of the universe. The flow of water that from the outside entered the hole, having turned pink from washing away the red powder of His lotus feet, vanquishes the sins of all the world getting in touch with it. It fell, after a very long time ['a thousand millennia'], from the sky down on top of the highest planetary world [Dhruvaloka], that one calls the refuge of Vishnu. Emanating directly from the Supreme Lord's feet it is described as completely pure and has for that reason been given that name [the Ganges as the Vishnupadî]. 
 S'rî S'uka said: 'At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vâmana, see 2.7: 17 ], pierced He with the nail of the big toe of His left leg the upper covering of the universe. The flow of water, that from the outside entered through the hole, does, having turned pink in washing away the red powder of His lotus feet, vanquish the sins of all the world getting in touch with it; as emanating directly from the Supreme Lord His feet it is described as completely pure and is thus given that name [the Ganges as the Vishnupadî] after it, after a long time, from the sky descended on the head of that which they call the refuge of Vishnu. (Vedabase)

 

Text 2

There, in that place, our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttânapâda, bathes in the water of the lotus feet of the family deity. With his heart deeply immersed in an intense eagerness, his spontaneous devotional service to the Lord constantly increases and tears are showing in his two flowerlike, slightly opened eyes as a symptom of the ecstasy in his body. Even today he with great reverence accepts upon his head the emanated water that is free from impurities.

There, at that point, indeed does our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttânapâda, bathe himself in the water of the lotus feet of the family deity, with the pair of his flowerlike eyes slightly opened showing tears as a symptom of the ecstasy in his body. Having the great anxiety in his heart a good deal softened and his spontaneous devotional service to the Lord constantly increased, does he with the uncontaminated water emanating, even now bear it on his own head with great reverence. (Vedabase)

 

Text 3

After him [the waters reach] the seven sages [Marîci, Vasishthha, Atri and so on, see 3.12: 22]. They, well known with this blessing, even at the present moment carry it on their matted hair with great honor. They consider it the ultimate perfection of all austerities to be of such a great and continuous devotional service in bhakti-yoga unto the Supreme All-pervading Lord Vâsudeva. While other people seek and find a different form of [nirvis'esha-vâdi or impersonal] liberation, they reach their goal by neglecting all other means of attaining perfection [as by economic development, the regulation of sense gratification, or by religion].

Thereafter do as well the seven wise [of Marîci, Vasishthha, Atri and so on, see 3.12: 22], well known with the blessing, even at the present moment carry it on their matted hair with great honor; they indeed consider it of all austerities the ultimate perfection to be this much of continuous devotional service in bhakti-yoga with the Supreme Lord, the all pervading Vâsudeva. Simply by achieving this platform they sure were of neglect for any other means of attaining the perfection, like a [nirvis'esha-vâdi or impersonal] liberation, or for that what by persons is attained by other means of seeking salvation [like economic development, sense gratification, or religion]. (Vedabase)

 

Text 4

When the water, in its fall in the realm of the gods, has inundated the sphere of the moon that is so congested by the thousands and millions of their different vimânas [divine palaces, different points of view or heavenly vehicles], it next falls down upon the abode of Brahmâ.

Thereafter does it fall down to the abode of Brahmâ, in its descent inundating the sphere of the moon so congested by the thousands and millions of types of divine palaces [vimânas, also called: 'airplanes'] of the gods in their high conduct. (Vedabase)


 

Text 5

There it divides into four branches carrying the names of Sîtâ, Alakanandâ, Cakshu and Bhadrâ, that flow away in the four directions towards the great reservoir, the ocean.

There it is divided into four branches each profusely flowing in the four directions towards their great reservoir the ocean, entering there with the names of Sîtâ and Alakanandâ, Cakshu and Bhadrâ. (Vedabase)

 

Text 6

The Sîtâ originating from the city of Brahmâ, flows downwards from the tops of the Kesarâcala and of other great mountains. Fallen on the top of the Gandhamâdana mountain within the province of Bhadrâs'va going in the western direction it enters into the salty ocean.

The Sîtâ originating from the city of Brahmâ, flows downwards from the tops of the Kesarâcala and of other great mountains. Fallen on the top of the Gandhamâdana Mountain does it within the province of Bhadrâs'va going in the western direction enter into the salty ocean.  (Vedabase)

  

Text 7

The same way coming down from the top of the mountain Mâlyavân, the water of the [branch of the Ganges called the] Cakshu next flows uninterrupted in the direction of Ketumâla to enter the ocean in the west. 

This way too falling down from the top of Mâlyavân Mountain flows the water thereafter uninterrupted in the western direction through the land of Ketumâla to enter the ocean there. (Vedabase)

 

Text 8

The Bhadrâ, coming down from Mount Meru, flows from one mountain peak to the other [the Kumuda and the Nîla] and falls down from Mount S'ringavân to go in the northern direction through the entire area of Kuru and finally enters the ocean in the north.

The Bhadrâ, from Mount Meru falling from the top of the Kumuda Mountain, in the north passes the mountains Nîla and S'ringavân to flow from those peaks northways through the entire area of Kuru to enter the ocean in the north. (Vedabase)


Text 9

Similarly the Alakanandâ [branch of the Ganges], flowing down at the southern side of Brahmapurî [Mount Meru], passes many mountain tops to reach, more fiercely, with a greater force Hemakûtha and Himakûtha to cut [thereafter] through Bhârata-varsha in the direction of the ocean in the south. For someone on his way to bathe in the water it is, with every step he makes, less difficult to obtain the result of great sacrifices like the As'vamedha and the Râjasûya.

Similarly does the Alakanandâ from Brahmâpuri by the southern side pass over many mountain tops and flows the Ganges with a greater, fiercer force, from the Hemakûtha and Himakûtha to cut through Bhârata-varsha from all sides, heading there southways for the ocean. For the one who entered it for bathing is so the result of great sacrifices like the As'vamedha and the Râjasûya at every step not difficult to obtain. (Vedabase)

 

Text 10

The many hundreds of other rivers and streams that run through each of the many tracts of land, all should be considered daughters of Mount Meru.

Many kinds of other rivers and streams run through each tract of land, and the hundreds of them should all be considered as being daughters of Mount Meru.  (Vedabase)

 

Text 11

Of all these [nine] varshas the land known as Bhârata-varsha [India] constitutes the field [kshetra] of karma [of shaping one's destiny by actions]. The remaining other eight varshas are the heavenly places here on earth where, so the scholars say, those who were promoted to heaven, may spend the remaining merit of their virtuous deeds.

Of all these varshas is the land known as Bhârata-varsha understood as [India] the field for working at one's karma, while the remaining other eight varsha's for the meritorious ones of good deeds are designated to be the heavenly places on earth to enjoy the pleasures of life. (Vedabase)

 

Text 12

For thousands of years they in these lands all enjoy their lives just like gods, with bodies like thunderbolts that are as strong as a thousand elephants. Youthful and excited about a great deal of sexual pleasure and other sensual delights in diverse relationships, they at the end of their term of [liberal] mating then conceive a single child. They know times of harmonious living there like one had during Tretâ-yuga [the period that mankind lived in piety].

There do all for thousands of years enjoy their lives; they who, just like gods, are as strong as a thousand elephants with bodies like thunderbolts. Youthful and in excitement about a great deal of sexual pleasure do they bond as man and woman, conceiving a child at the end of their term of mating; they have times there of harmonious living, that are like one had existing in Tretâ-Yuga [the period mankind lived in piety]. (Vedabase)

 

Text 13

In each of those lands the godlike leaders because of their virtuous conduct never run short of respect and offerings. During all seasons they have lots of flowers as also fruits  because of which the branches of the trees heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers. There are many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, eager great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there and lustily court the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and an enchanted mind.

In each of those lands do the godlike leaders to their own conduct of service never run short of valuables and have they in all seasons lots of flowers as well as fruits of which the branches heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers with many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, enthused great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there, lusty courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and a charmed mind. (Vedabase)

 

Text 14

The Supreme Lord Narâyâna, the great personality, certainly proves His mercy to His devotees in all these nine varshas by personally promoting the reality of the soul [through his four appearances as Vâsudeva, Sankarshana, Pradyumna and Aniruddha, see 4.24: 35-36]. Up to the present day He thus stays near his devotees to accept their service (*). 

Certainly proves the Supreme Lord Narâyâna, the great personality, His mercy for His devotees in all these nine varshas by personally inciting the reality of the soul [through his quadruple forms of Vâsudeva, Sankarshana, Pradyumna and Aniruddha see 4.24: 35-36]; to the present day He thus stays near his devotees to accept their service (*). (Vedabase)

 

Text 15

In Ilâvrita-varsha the Supreme Lord S'iva is the only man. Any man other than him who wants to enter that most excellent realm, will find out what leads to the curse of Bhavânî [His wife] and make him turn into a woman. I will dilate on that subject later on [see 9.1]. 

n Ilâvrita-varsha is certainly Lord S'iva the only overlord; for sure will any other man besides Him, with force entering there, come to know what leads to the curse of Bhavânî [His wife], and turn into a woman; on that I shall dilate later [see 9.1]. (Vedabase)

 

Text 16

In the company of Bhavânî there are ten billion women who always serve the in four expanded Supreme Lord [zie 1.5: 37]. The fourth expansion of the Supreme Personality, known as Sankarshana, constitutes the source of His form in the mode of ignorance. Lord S'iva, in trance meditating on Him, calls Him into his heart by reciting the following in worship. 

In the company of Bhavânî there are ten billion women by whom the into four expanded Supreme Lord is always being served. The fourth expansion of the Supreme Personality, known as Sankarshana, is to the form of Himself in the mode of darkness the source; he, Lord S'iva, in trance meditating on Him, brings Him close as he in worship clearly chants the following. (Vedabase)

 

Text 17

The powerful Lordship says: 'My obeisances unto You, oh Supreme Lord, oh greatest Original Personality and reservoir of all transcendental qualities, oh You whom I revere as the one unlimited and unseen within this world. 

The powerful Lordship says: 'I bow for You o Supreme Lord, o greatest Original Personality and reservoir of all transcendental qualities; You are the unlimited and unmanifested One within this world whom I revere.  (Vedabase)

 

Text 18

Oh worshipable one whose feet ward off all danger, You, to whom we owe all the different opulences, are the very best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms. I sing Your glory because You put an end to the repetition of birth and death, oh You, Supreme Controller and source of this creation. 

O worshipable one whose feet ward off all danger; You of whom we have all the different opulences, are the best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms; I sing the glory of You who puts an end to the repetition of birth and death, You, the Supreme Controller, who art the origin of the creation. (Vedabase)

 

Text 19

Who of us not in control of the force of his anger, would, aspiring to conquer his senses with the command of Your glance, not be of worship unto You? Your vision is never, not even to the slightest degree, clouded by the restless mind that one has because of the qualities of the deluding material world. 

Who of us not in control of the force of anger, but aspiring to conquer the senses, willing to control, would not be of worship unto You, whose vision glancing over, is never, not even in the slightest degree, affected by the restless mind to the qualities of mâyâ? (Vedabase)


Text 20

To a person with an impure vision You with Your bloodshot eyes appear as someone who under the influence of mâyâ is inebriated because of drinking too much honey sweet liquor. But [such a person is as impure as e.g.] the wives of that serpent demon [Kâliya, see 10.16] who could not worship You anymore because of their bashfulness about being sensually aroused from touching Your feet

For someone with an eye for the untrue do You appear with copper-red eyes, as if You'd be inebriated under the influence of mâyâ, having drunken honeysweet liquor; but it was not because of their bashfulness that the ones espoused to the serpent demon were unable to proceed in touching Your feet - it was because their senses were agitated. (Vedabase)


Text 21

By You, so say all the sages, the world is maintained, created and annihilated, while You Yourself are free from these three [basic qualities]. To You as the Unlimited One, the universes situated on the hundreds and thousands of Your hoods, weigh not more than a mustard seed.

By You, so say all the sages, is the world maintained, created and annihilated, while You Yourself are without these three; as the unlimited One, You do not feel the universes situated on the hundreds and thousands of Your hoods, as weighing more than a mustard seed. (Vedabase)

 

Text 22-23

From You the first embodiment of the gunas originated: the most powerful one who was never born [Lord Brahmâ], the reservoir of all wisdom and cosmic intelligence of the total energy of the universe. From him I [Rudra] appeared in this world who, endowed with the three basic qualities, from my material [ahankâra ego] potency give shape to the demigods, the [five] material elements and the senses. Being controlled by You, we - the great personalities, I, the demigods, the five elements and the total energy - are bound to You like birds on a string and all together form this material world by Your grace.

From You, from whom there is the most powerful Lord Brahmâ, the beginning, the total energy of the incarnation of the material qualities, was I born, endowed with the threefold, who from my material prowess could settle for all the senses, the godlike and the material elements. Of You, that greater reality, of whom all this and we, the great personalities, are under control in a position like that of a vulture bound to a rope, do I and the liberated, all of us, by Your mercy, proclaim the order over the matter and the senses in this material world. (Vedabase)


Text 24

A person bewildered by the qualities of creation does not know how to escape from being caught in the deluding energy that ties him on every occasion to karmic activities. That Supreme Personality, You in whom everything has its beginning and its end, I offer my respectful obeisances.'

By the illusory energy, brought about by You, that at any given time ties the knots of karma, does a person, bewildered by the qualities of the creation, not know how to escape from being caught in it; unto that Supreme [without whom we thus can't live], unto You in whom everything finds its end and beginning, my respectful homage.' (Vedabase)

*: In some of the sâtvata-tantras, one finds a description of the nine varshas in terms of the predominating Godhead worshiped in each of them: (1) Vâsudeva, (2) Sankarshana, (3) Pradyumna, (4) Aniruddha, (5) Narâyâna, (6) Nrisimha, (7) Hayagrîva, (8) Mahâvarâha, and (9) Brahmâ.

 

 

 
 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The picture is titled: 'The Birth of Gangâ', and is painted byKhitindra Nâth Mazumdar.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production:
Filognostic Association of The Order of Time


  

 

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