SRIMAD BHAGAVATAM: CANTO 5

(1) S'rî S'uka said: 'In the land of Kimpurusha is the Supreme Lord, the Original Personality, the elder brother of Lakshmana, Râmacandra, who is so pleasing to Sîtâ; he who with the people of Kimpurusha in the devotion of worship is always engaged in service at His feet is the supreme and greatest devotee Hanumân.

(2) With Ârshthishena [the leader of Kimpurusha] attentively listening to the glory of his most auspicious master and Lordship being chanted by a company of Gandharvas, does he [Hanumân] himself chant this: (3) 'O my Lord, my obeisances unto You as the Sweet Lord celebrated in the scriptures, all my respects are for You who possesses all the good qualities one finds with the advanced, my reverence unto You as the One who has His senses under control, He who is always remembered and worshiped by the people of all places, my salutations unto You as the touchstone of quality for any seeker of truth, I bow for You, the great personality and godhead of the brahmins; unto the King of Kings my homage. (4) Let me worship Him, that transcendentally pure, supreme truth, who is experienced as the one body of spiritual potency by which the influence of the modes of nature is vanquished; He, not visible but by transcendence, undisturbed of nature and free from ego beyond name and form, can be achieved by pure [natural, Krishna-]consciousness. (5) Incarnated as a human being was He for sure not only there as the Almighty One to kill the demon Râvana, but also for instructing the mortals of this material world; for what other reason but to serve the satisfaction of Him as the spiritual soul in person, would there have been all the misery of Sîtâ's being separated from Him, the Controller? (6) In truth is He, the Supreme Soul and best friend of the selfrealized, never attached to whatever in the three worlds; He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ - nor would ever Lakshmana, who is certainly also of such a capacity to forsake. (7) Nor of one's birth is one of the pleasure of the Greatest, nor because of one's fortune, one's eloquence, one's wit, or one's physique; despite of the fact that we're alas but inhabitants of the forest who all miss these qualities, accepted Lakshmana's elder brother us in friendship. (8) Therefore, enlightened or not, beast or human being, anyone who lives to the soul should worship Râma, the foremost one so easy to please, the Lord who appeared as a human being and who thus brought the inhabitants of Kosala [Ayodhyâ], northern India, back to Godhead.'

(9) Also in the land of Bhârata is the Supreme Lord up to the end of the millennium known as Nara-Nârâyana; He, whose glories are inconceivable, shows His causeless mercy to the candidates of self-realization who practice austerities conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego. (10) The practice of analytic yoga on how one should realize God, as formulated by the Lord [Kapila, see 3.28 & 29], was instructed to Sâvarni Manu by the most powerful Nârada, who together with the followers of the system of status-orientations [the varnâs'rama system, see B.G. 4: 13] living in the land of Bhârata [India], with great ecstatic love serves the Lord chanting this: (11) 'My respectful obeisances unto You o Lord, master of the senses and freedom from attachment in person, my respects unto You who art the only asset of the man of poverty. You, Nara-Nârâyana, are the most exalted of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original one of the selfrealized; again and again I offer You thus my reverential homage.' (12) And he sings thereto: 'You are the executor overseeing this cosmic creation; the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue; nor is the vision of You, who art the seer of everything, ever polluted by the material qualities; unto You as the unattached and pure witness above all emotion, my respects. (13) O Lord of Yoga, of this, what was discussed by the almighty Lord Brahmâ in respect of how to follow perfectly to the principles of yoga, we know that the one who has given it up to identify with the body, at the time of his death, with a devotional attitude, should place his mind in You as the transcendence. (14) A person driven by desire in fear thinks about his children, wife and wealth; but any person who knows of the trivial of his timebound body, considers, because of the fact that the body is lost in the end, those endeavors as a waste of time only. (15) Therefore, o master of us, o Transcendence over the senses, I pray that we, with the illusory of You, very soon may forsake this fixed idea of 'I' and 'mine', which to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we may find our nature.'

(16) Also in this land of Bhârata there are many rivers and mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri as well as hundreds and thousands of other peaks; and the big and small rivers born on their slopes are innumerable. (17-18) Of all these waters of Bhârata find the residents purification of mind by their name only as also by touching them. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ. (19) In this tract of land are the people, who from goodness, from redness [passion] and from darkness are born there in a class according their own acquired karma, leading lives which are divine, human or hellish; and so too, according to what one did in the past, are there, delimited in terms of different castes, to the path of liberation many goals possible with each soul. (20) Unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech, may anyone in this, with the help of the different ways and goals of bhakti-yoga, cut with the cause of being bound in ignorance. For with these ways and goals is indeed an intimate relationship found between the person and the Supreme Personality, next to whom in reality no other cause can be found.'

(21) The next is for certain what all the demigods chant: 'One says it is because of all the pious deeds performed by these people that the Lord Himself was pleased with them and that they obtained the society of the land of Bhârata-varsha. It is that Lord Mukunda who is indeed our aspiration; by Him we attain to service. (22) Of what value are our difficult exploits of rituals, austerities, vows and charities performed or a heavenly kingdom; it is all of no importance when there, due to excess in the sensual, is not the remembrance of the lotus feet of Lord Nârâyana. (23) Of greater value than achieving a position of a life that lasts endlessly and is liable to repetition [like that of Brahmâ], is it to be born in the land of Bhârata for only a hundred years of living, for, in such a short life of being a mortal, the work is done by those who actually know to value life itself; in full detachment, do they, freed from fear, achieve the Lord His abode. (24) Where there is not the sweet stream of talks about Vaikunthha, nor the devotees who, always engaged in His service, take to His shelter, nor the performance of those sacrifices for the Lord that are true festivals, must one say that, even though it could be a place inhabited by the denizens of heaven, it is a place certainly not to be frequented. (25) If they who obtained a human birth here, and also if those among the [elsewhere] living who are fully equipped with all knowledge and action, despite of these achievements do not endeavor for the eternal position, will such persons again, just like birds on the loose, go into bondage. (26) By their faith are they in their performance of the rituals divided; with the oblations offered to the ruling deity reciting mantras according the proper method, is the One God separately addressed with different names. He, complete in Himself, accepts it most happily because He is the bestower of all benedictions in person. (27) Though He in truth grants the very same thing that was prayed for by man, is He not the bestower of benedictions one asks for time and again; He personally, even unasked, gives to those engaged in His service all the things wanted which continually sprout from His lotus feet. (28) If there from us remains any merit of our perfect sacrifice, diligent study and good deeds, let that then lead to a birth in the land of Bhârata which inspires us to remember the Lord of that place from where of the devoted all good fortune expands.'

(29-30) S'rî S'uka continued: 'To the continent known as Jambûdvîpa [the eurasian continent, see 5.1: 32], o King, are also, as some learned scholars describe it, eight subordinate divisions of land ['islands' in the sense of provinces] which were formed by the digging all around of the sons of Mahârâja Sagara [the Indian part or Bhârata-varsha], who tried to retrieve the lost horse of sacrifice [see 9.8]. They have the following names: Svarnaprastha, Candras'ukla, Âvartana, Ramanaka, Mandara-harina, Pâñcajanya, Simhala and Lankâ. (31) I thus have explained to you the divisions of the lands of Jambûdvîpa, o best of the decendants of Bharata, the way they have been instructed to me.

S'rî S'uka said: 'In the land of Kimpurusha is the Supreme lord, the Original Personality, the elder brother of Lakshmana, Râmacandra, who is so pleasing to Sîtâ; he who with the people of Kimpurusha in the devotion of worship is always engaged in service at His feet is the supreme and greatest devotee Hanumân.

S'rî S'uka said: 'In the land of Kimpurusha is the Supreme Lord, the Original Personality, the elder brother of Lakshmana, Râmacandra, who is so pleasing to Sîtâ; he who with the people of Kimpurusha in the devotion of worship is always engaged in service at His feet is the supreme and greatest devotee Hanumân. (Vedabase)

Text 2

With Ârshthishena [the leader of Kimpurusha] attentively listening to the glory of his most auspicious master and Lordship being chanted by a company of Gandharvas, does he [Hanumân] himself chant this:

With Ârshthishena [the leader of Kimpurusha] attentively listening to the glory of his most auspicious master and Lordship chanted by a company of Gandharvas, does he [Hanumân] himself chant this: (Vedabase)

Text 3

'O my Lord, my obeisances unto You as the Sweet Lord celebrated in the scriptures, all my respects are for You who possesses all the good qualities one finds with the advanced, my reverence unto You as the One who has His senses under control, He who is always remembered and worshiped by the people of all places, my salutations unto You as the touchstone of quality for any seeker of truth, I bow for You, the great personality and godhead of the brahmins; unto the King of Kings my homage.

'O my Lord, my obeisances unto You as the Sweet Lord celebrated in the scriptures, all my respects are for You who possesses all the good qualities found with the advanced, my reverence unto You as the One who has His senses under control, He who is always remembered and worshiped by the people of all places, my salutations unto You as the touchstone of quality for each seeker of truth, I bow for You, the great personality and godhead of the brahmins; unto the King of Kings my homage. (Vedabase)

Text 4

Let me worship Him, that transcendentally pure, supreme truth, who is experienced as the one body of spiritual potency by which the influence of the modes of nature is vanquished; He, not visible but by transcendence, undisturbed of nature and free from ego beyond name and form, can be achieved by pure [natural, Krishna-]consciousness.

Let me worship Him, that transcendentally pure supreme truth, who is experienced as the one body of spiritual potency by which the influence of the modes of nature is vanquished; being not visible but by transcendence and undisturbed of nature, can He who is verily free from ego beyond name and form, by pure [natural, Krishna-] consciousness be achieved. (Vedabase)

Text 5

Incarnated as a human being was He for sure not only there as the Almighty One to kill the demon Râvana, but also for instructing the mortals of this material world; for what other reason but to serve the satisfaction of Him as the spiritual soul in person, would there have been all the misery of Sîtâ's being separated from Him, the Controller?

Incarnated as a human being was He for sure not only there as the Almighty One to kill the demon Râvana, but also for teaching the mortals of this material world, for what reason otherwise would there be, to the enjoyment of Him as the spiritual soul Himself, all the misery of Sîtâ of being separated from Him, the Controller? (Vedabase)

Text 6

In truth is He, the Supreme Soul and best friend of the selfrealized, never attached to whatever in the three worlds; He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ - nor would Lakshmana, who is certainly also of such a capacity to forsake.

In truth is He, the Supreme Soul and best friend of the selfrealized, never attached to whatever in the three worlds; He is the Supreme Lord, Vâsudeva who in fact never suffered from being separated from His wife Sîtâ - nor would ever Lakshmana, who certainly also is of that capacity to forsake. (Vedabase)

Text 7

Nor of one's birth is one of the pleasure of the Greatest, nor because of one's fortune, one's eloquence, one's wit, or one's physique; despite of the fact that we're alas but inhabitants of the forest who all miss these qualities, accepted Lakshmana's elder brother us in friendship.

Nor of one's birth is one of the Greatest, nor of one's fortune, nor of one eloquence, nor of one's wit, nor of one's physique; although we are alas but inhabitants of the forest, did Lakshmana's elder brother accept us in friendship and was the cause of pleasure in Him by all those other ways rejected. (Vedabase)

Text 8

Therefore, enlightened or not, beast or human being, anyone who lives to the soul should worship Râma, the foremost one so easy to please, the Lord who appeared as a human being and who thus brought the inhabitants of Kosala [Ayodhyâ], northern India, back to Godhead.'

Therefore, enlightened or not, beast or human being, anyone of soul should be of worship unto Râma, the foremost one so easy to please, the Lord who appeared as a human being and who thus brought the inhabitants of Kosala [Ayodhyâ], northern India, back to Godhead.' (Vedabase)

Text 9

Also in the land of Bhârata is the Supreme Lord up to the end of the millennium known as Nara-Nârâyana; He, whose glories are inconceivable, shows His causeless mercy to the candidates of self-realization who practice austerities conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego.

Also in the land of Bhârata is the Supreme Lord known, up to the end of the millennium as Nara-Nârâyana; thriving on the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego, does He, whose glories are inconceivable, show candidates of selfrealization executing austerities, His causeless mercy. (Vedabase)

Text 10

The practice of analytic yoga on how one should realize God, as formulated by the Lord [Kapila, see 3.28 & 29], was instructed to Sâvarni Manu by the most powerful Nârada, who together with the followers of the system of status-orientations [the varnâs'rama system, see B.G. 4: 13] living in the land of Bhârata [India], with great ecstatic love serves the Lord chanting this:

The practice of analytic yoga on how one should realize God, as formulated by the Lord [Kapila, see 3-28 & 29], was instructed to Sâvarni Muni by the most powerful Nârada, who together with the followers of the system of status-orientations [the varnâs'rama system, see B.G. 4:13] living in the land of Bhârata [India], with great ecstatic love serves the Lord chanting this: (Vedabase)

Text 11

'My respectful obeisances unto You o Lord, master of the senses and freedom from attachment in person, my respects unto You who art the only asset of the man of poverty. You, Nara-Nârâyana, are the most exalted of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original one of the selfrealized; again and again I offer You thus my reverential homage.'

'My respectful obeisances unto You o Lord, master of the senses and freedom from attachment in person, my respects unto You who art the only asset of the man of poverty. You, Nara-Nârâyana, are the most exalted of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original one of the selfrealized; again and again thus my reverential homage.' (Vedabase)

Text 12

And he sings thereto: 'You are the executor overseeing this cosmic creation; the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue; nor is the vision of You, who art the seer of everything, ever polluted by the material qualities; unto You as the unattached and pure witness above all emotion, my respects.

And he sings thereto: 'You are the executor overseeing this cosmic creation; the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue; nor is the vision of You who art the seer of everything ever polluted by the material qualities; unto You as the unattached and pure witness above all emotion, my respects. (Vedabase)

Text 13

O Lord of Yoga, of this, what was discussed by the almighty Lord Brahmâ in respect of how to follow perfectly to the principles of yoga, we know that the one who has given it up to identify with the body, at the time of his death, with a devotional attitude, should place his mind in You as the transcendence.

O Lord of Yoga, of this, what so certain was spoken of by the almighty Lord Brahmâ on how to follow perfectly to the principles of yoga, we know that at the time of death, one who has given up the identification with the body, should, with a devotional attitude, place the mind in You as the transcendence. (Vedabase)

Text 14

A person driven by desire in fear thinks about his children, wife and wealth; but any person who knows of the trivial of his timebound body, considers, because of the fact that the body is lost in the end, those endeavors as a waste of time only.

A person driven by desire is afraid thinking about his children, wife and wealth; but any person who knows of the trivial of his timebound body, sees, because that body is lost, those endeavors as a waste of time only. (Vedabase)

Text 15

Therefore, o master of us, o Transcendence over the senses, I pray that we, with the illusory of You, very soon may forsake this fixed idea of 'I' and 'mine', which to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we may find our nature.'

Therefore, o master of us, o Transcendence over the senses, I pray that we, with the illusory of You, very soon may give up, this fixed idea of I and mine that to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we find our nature.' (Vedabase)

Text 16

Also in this land of Bhârata there are many rivers and mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri as well as hundreds and thousands of other peaks; and the big and small rivers born on their slopes are innumerable.

Also in this land of Bhârata there are many rivers and mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri as well as hundreds and thousands of other peaks; and the big and small rivers born on their slopes are innumerable. (Vedabase)

Text 17-18

Of all these waters of Bhârata find the residents purification of mind by their name only as also by touching them. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ.

Of all these waters of Bhârata find the residents purification of mind by their name only as also by touching them. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadra, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ. (Vedabase)

Text 19

In this tract of land are the people, who from goodness, from redness [passion] and from darkness are born there in a class according their own acquired karma, leading lives which are divine, human or hellish; and so too, according to what one did in the past, are there, delimited in terms of different castes, to the path of liberation many goals possible with each soul.

In this tract of land do the people, that there from goodness, from redness [passion] and from darkness are born to a class in accord with their own acquired karma, lead lives that are divine, human or hellish; and so too, according to what one did in the past, are there, delimited in terms of different castes, to the path of liberation many goals with each soul possible. (Vedabase)

Text 20

Unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech, may anyone in this, with the help of the different ways and goals of bhakti-yoga, cut with the cause of being bound in ignorance. For with these ways and goals is indeed an intimate relationship found between the person and the Supreme Personality, next to whom in reality no other cause can be found.'

To anyone who - unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech - in this cuts with the cause of bondage in ignorance by means of the different ways and goals of bhakti yoga in which there is indeed an intimate relationship between the person and the Supreme Personality, is there no other cause than Him to be found.' (Vedabase)