Devi Bhagavatam (Devi Puranam)

Chapter VI

On the rivers and the mountains Sumeru and others

1-32. Nârâyana said :-- O Nârada! This Arunodâ river that I mentioned to you rises from the Mandara mountain and flows by the east of Ilâvarsa. The Pavana Deva (the God of wind) takes up the nice smell from the bodies of the wives of the Yaksas and Gandharbas, etc., and the attendants of the Devî Bhavânî and keeps the surroundings of the earth there filled with nice smell for ten Yoyanas around. Again the rose-apples with their nuts, of the size of an elephant, fall down upon the earth from the high peaks of the mountain Mandara and break into pieces; the sweet scented juices flow down as a river. This is called the Jambû river and this flows by the south of Ilâvarsa. The Devî Bhagavatî there is pleased with the Juice of that rose-apple (Jambû) and is known by the name of Jambâdinî. The Devas, Nâgas, and Risis all always worship with great devotion, the lotus-feet of the merciful Devî, wishing the welfare of all the Jîvas. The mere remembering of the name of the Devî destroys all the disease, and all the sins of the sinner. Therefore the Devas always worship and chant the names of the Devî, the Remover of all obstacles. She is installed on both the banks of the Jambû river. If men recite Her names Kokilâksî, Karunâ, Kâmapûjîtâ, Kathoravigrahâ, Devapûjyâ, Dhanyâ, Gavastinî and worship, so they get their welfare both in this world and in the next. With the juice of the Jambû fruit aided by the combination of the wind and the rays of the Sun, is created the gold. Out of this are made the ornaments for the wives of the Immortals and the Vidyâdharas. This gold, created by the Daiva, is known by the name of the Jâmbûnada gold. The love-stricken Devas make their crowns, waist bands and armlets out of this gold for their sweet-hearts. There is a big Kadamba tree on the mountain Supars'va; the five streams of honey called Madhu Dhârâ get out from its cavities and running by the west of Ilãvrita Varsa, flow over the land. The Devas drink its waters; and their mouths become filled with the sweet fragrance. The air carries this sweet fragrant smell to a distance of even one hundred Yoyanas. The Dhâres'varî Mahâ Devî dwells there, the Fulfiller of the desires of the Bhaktas, highly energetic, of the nature of Kâla (the Time, the Destroyer), and having large face (Mahânanâ), faces everywhere, worshipped by the Devas and is the presiding Deity of the woods and forests all around. The Devî, the Lady of the Devas, is to be worshipped by the names “Karâla Dehâ,” “Kâlâmgî”, “Kâmakotipravartinî”. The great Banyan tree named S'atabala is situated on the top of the Kumud mountain. From its trunk many big rivers take their origin. These rivers possess such influences as to give to the holy persons there, the milk, curd, honey, clarified butter, raw sugar, rice, clothing, ornaments, seats, and beddings, etc., whatever they desire. Therefore these rivers are called Kâmadugh. They come gradually down the earth and flow by the north of Ilâvarsa. The Bhagavatî Mînâksi dwell there and is worshipped by the Suras and the Asuras alike. That Deity clothed blue, of fearful countenance, and ornamented with hairs of blue colour, always fulfil the desires of the Devas dwelling in the Heavens. Those that worship Her, remember Her or praise Her by the names Atimânyâ, Atipûjyâ, Mattamâtanga Gâminî, Madanonmâdinî, Mânapriyâ, Mânapriyatarâ, Mârabegadharâ, Marapûjitâ, Mâramâdinî, Mayûravaras'obhâdhyâ, S'ikhivâhanagarbhabhû, etc., are honoured by the Deity Mînalochanâ Ekângarûpinî and the Parames'vara and get all sorts of happiness. Those drink the clear waters of these rivers become free from old age or decay, worry, perspiration, bad smell, from any disease, or premature death. They do not suffer anything from error, from cold, heat, or rains, or from any paleness in their colour. They enjoy extreme happiness as long as they live and no dangers come to them. O Child! Now hear the names of the other twenty mountains that encircle the Golden Sumeru mountain at its base, as if they were the filaments round the pericarp of a flower. The first is Kuranga; they come in order Kuraga, Kus'umbha, Vikankata, Trikûta, S'is'ira, Patanga, Ruchaka, Nisadha, S'itîvâsa, Kapila, S'amkha, Vaidûrya, Chârudhi, Hamsa, Risabha, Naga, Kâlanjara and lastly Nârada. The central one is the twentieth.

Here ends the Sixth Chapter of the Eighth Book on the rivers and the mountains Sumeru and others in the Mahâpuranam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

Chapter VII

On the Ganges and the Varsas

1-37. Nârâyana said :-- Jathara and Devakûta are the two mountains situated on the east of Sumeru; their dimensions towards the north are eighteen thousand Yoyanas wide and two thousand Yoyanas high. On the west of Meru, are situated the two famous lofty mountains Pavamâna and Pâriyâtra; their length and height are well known. On the south of Meru are situated the two lofty mountains Kailâsa and Karavira. On the north, again, of the Sumeru mountain, are situated the mountains S'ringagiri and Makaragiri. Thus the golden Sumeru mountain, shines like the Sun, surrounded by these eight mountains. In the centre of the Sumeru, there is a Divine city built of the Creator Brahmâ, ten thousand Yoyanas in dimensions. The learned sages that know everything from the highest to the lowest, describe that as square in dimensions and all made of gold. On the top of the Sumeru, are situated the world known eight golden cities, subservient to the Brahmapurî, for the eight Lokapâlas. The Lords of the four directions, east, west, north and south and of the four corners, north-east, north-west, south-west, south-east, occupy these. The dimensions of each of these eight cities are two thousand Yoyanas and a half. In fact, there are nine cities there including the Brahmapurî. Now hear the names of these nine cities in due order. The First is Manovatî, the second is Amarâvatî, the third is Tejovatî, next come in order Samyamanî, Krisnânganâ, S'raddhâvatî, Gandhavatî, and Mahodayâ, the ninth is Yas'ovatî. The Lords of the Purîs are Brahmâ, Indra, Fire and the other Dikpâlas in due order. When Visnu Bhagavân assumed the Tri Vikrama Form in His Dwarf Incarnation and went at the sacrifice, to get back the Kingdom of the Heavens from the demon Vali, there was created one hole or cavity over this Brahmânda Katâha (skull) by the nails of the toes of that foot that went up towards his left; and through that cavity, the famous river Bhagavatî Gangâ flowed on the top of those heavenly Kingdoms, the clear waters of which are ever ready to destroy the sins of the whole people. For this reason, She is known in the three Lokas as the Visnupadî manifested. This took place long long ago, many thousand Yugas ago, a period difficult to determine. The Ganges fell first on the top of the Indra's Heavens, near the place called Visnudhâma, known in the three worlds. Here the pure-souled Dhruva, the son of Uttânapâda, observed within his heart the lotus-feet of Srî Visnu Bhagavân and exists still there taking refuge on that immoveable position. There the high-souled Seven Risis, knowing the highest purifying influence of the Ganges, circumambulate the river, wishing for the welfare of all the Lokas. This is the great place where one gets success, and final liberation, the success-giving place of the ascetics and where the Munis with clots of hairs on their heads daily take their dip in the Ganges with the greatest pleasure and admiration. The Ganges flows thence from the Dhruva Mandala, the abode of Visnu, in Kotis and Kotis of Divine Channels, interspersed with many Vimânas or carriages, deluges the Chandra Mandala (the Moon Sphere), comes gradually to the Brahmâ Loka. Here She is divided into the four channels, Sîtâ, Alakanandâ, Bhadrâ, and Chaturbhadrâ and irrigating many countries, mountains, and forests ultimately falls in the oceans. The Sîtâ, the famous Dhârâ, purifying all, while falling down from the Brahmâloka, passes round the mountains that form as it were the filaments of the flower-like Sumeru mountain, and falls on the top of the Gandhamâdana range. Thence She, worshipped by the Devas, irrigates the Bhadras'vavarsa and falls eastward into the salt ocean. The second Dhârâ (stream), named Chaksu, getting out of the Malyavân range, gradually gains strength and assumes great force and flows by Ketumâlavarsa to the western ocean. The third Dhârâ (stream), the very pure Alakananda, getting out of the Brahmâ Loka, passes through the Girikûta mountain and other forests, falls to Hemakûta; next She flows through the Bhârata Varsa and meets with the southern ocean. No words can describe the glory and the purifying effect of this river; suffice it to say that those who march out to bathe in this river get at each of their steps, the fruits of doing the great sacrifices, Râjasûya and As'vamedha, etc. The fourth Dhârâ of the Trailokyapavanî Ganga Devi, named Bhadrâ, falling from the mountain S'ringavân, become swift and capacious, flows by the Northern Kuru country and satisfying the people there flows down into the ocean. Many other rivers, getting out from the mountains, Meru, Mandara and others, flow through the various Varsas or continents, but of all the Varsas, continents, this Bhârata Varsa is called the Karma Ksettra (or the field of actions). The other eight Varsas, though on earth, give the pleasures of the Heavens. The reason for this is that when the period of the persons’ enjoyments in the Heavens cease, they come and take their birth in the one or other of these eight Varsas. The people here live for ten thousand years; their body is hard like thunderbolt and all are endowed with powers of Ayuta elephants. No one is satisfied with a little of the pleasures of sexes; so all men live happily with their wives, etc. It is not that the males alone are so happy; the females also are full of youth throughout their lives and become pregnant, when they are less than one year old. In short, the inhabitants of the Varsas enjoy for ever as the persons of Tretâ Yuga do.

Hear ends the Seventh Chapter of the Eighth Book on the story of the Ganges and the continents in Srî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa.

Chapter VIII

On the description of Ilâvrita

1-11. Nârâyana said :-- In those Varsas, Visnu and the other Devas used to worship always the Great Devî with Japam and meditation and to chant hymns to Her. The forests there are ornamented with all sorts of fruits, flowers and leaves, in all the seasons. In those excellent forests, and on the mountains, in those Varsas and on the clear waters interspersed with full blewn lotuses and S'ârasas (cranes) and in those countries where varieties of mountain trees are standing and where varieties of birds frequent and echo all around, the people play in waters and engage themselves with a great many pleasant occupations; and the beautiful women, as well, roam there with the knitting of their eyebrows. The people there enjoy as they like, surrounded by young women; Nârâyana, the Âdipurusa Bhagavân Himself, worships the Devî there, to shew his extreme grace to all the inhabitants of the Navavarsa. The people also worship the Deity. By worshipping the Devî only, the Bhagavân remains there in Samâdhi, surrounded with Aniruddha and his other Vyûhachatustaya (the four forms). But in Ilâvrita Varsa, the Bhagavân Rudra, originated from the eye-brows of Brahmâ, resides only with women. No other person can enter there; for the Bhâvanî, the S'akti of Rudra has cursed that any male entering there would be transformed into a female. The Lord of Bhavanî, surrounded by innumerable women, remains here engaged in the worship of the unmanifested unborn Bhagavân Samkarsana. For the good of humanity, with intense meditation, He worships His Own Turîya Form of the nature of Tamas, thus :--

12-19. S'rî Bhagavâna said :-- “Obeisance to Thee! the Bhagavân, the Great Purusa, endowed with all the qualities (the principal six Ais'varyas or prosperities), the Ananta (the Infinite) and to the Unmanifested! We worship Thee, Whose lotus feet are the refuge of all. Thou art the great storehouse of all the superhuman powers and the divine faculties of omnipotence, etc. Thou art always present to the Bhaktas. Thou art creating all these beings. Thou givest Moksa to the Bhaktas and destroyest their attachment to the world and Thou bindest Thy non-devotees in bondage to this world. Thou art the Lord. We worship Thee. We are entirely under the control of the passions, anger, etc., and our minds are always attached to the senses; but though Thou art always looking at this world for its creation, etc., Thy mind is not a bit attached to it. So who will not turn to Thee, desirous to conquer his self. Thou art appearing by Thy Mâyâ as one whose sight is ignorant; Thou lookest dreadful with Thy eyes reddened with the drink of Madhu (wine). By the touch of Thy feet, the mental faculties are very much enchanted; hence the women folk of the Nâgas cannot in any way worship Thee, out of bashfulness. The Risis say that though Thou art the Only One to create, preserve and destroy, yet Thou art quite unconcerned with them. Thou art Infinite and Thou hast innumerable heads. This vast universe is like the mustard seed resting somewhere on one of these heads, which Thou canst not feel even. The Mahat Tattva is Thy body manifested first. It is built of Sattva, Raja and Tamo Gunas. Brahmâ has come out of this and I again have sprung from this Brahmâ and am nurtured by the Sattva and the other Gunas and with the help of the Teja, created these elements and the senses. These Mahat Tattvas and we all are controlled by Thy Extraordinary Form. Thou hast kept us in our respective places by Thy Kriyâ S'akti as birds are kept duly by the strings through them. Mahat Tattva, Ahamkâra, and the Devas, elements and the senses, before mentioned all united create this Universe by Thy Grace. Thy creation is very big and grand; for this reason the gross thinkers, deluded by Thy power, never understand it. This Mâyâ is the only means to get the Samsâra Nivritti, Moksa, the real Goal of man: and this Mâyâ, again involves them in the Karma entanglements, very hard to get through. Coming in and going out, both of these are Thy forms; so we bow down to Thee.

20-23. Nârâyana said :-- Thus the Bhagavân Rudra, with His Own persons in Ilâvrita Varsa used to worship the Devî and the Sankarsana, the Controller of all the Lokas. The son of Dharma, well known by the name of Bhadras'rava and all the persons born of his family and his attendants, worship thus the Devî. This form is well known to all by the name of Hayagrîva and worshipped thus. All the persons there worship Him with the intense meditation and Samâdhi and realise Him thoroughly. Then they praise Him, according to due customs and get the thorough Siddhis (success in getting extraordinary powers).

24-29. The Bhadras'ravâs said :-- Obeisance to Thee, the Bhagavân, the Incarnate of Virtue, and to Him who destroys completely the desires, attachments, etc., to worldly objects! Ho! How wonderful are the feats of the Bhagavân! Death always destroys all, but people, seeing this, seem not to see this. Seeing that the son meets with death, the father desires to live long not for a virtuous purpose but for sense enjoyments, what is called Vikarma. Those who are skilled in Jñâna and Vijñâna say that this Universe that is seen is very transient. Moreover those Pundits who are endowed with much Jñâna, see vividly the transitoriness of this Universe. Still, O Unborn One! When practically they come to deal with this, they all become overpowered with the influence of Mâyâ. So Thy Pastime (Lîla) is wonderfully variegated. (Instead of spending our time uselessly in discussing on S'âstras) we bow down to Thee, and Thee alone. Thou art the Self-manifest Chaitanya. Thou are not the object to be covered by Mâyâ. Thou dost not do anything in the sort of creation, etc. Thou remainest simply as the Witness thereof. Sill the Vedas declare that Thou createst, preservest and destroyest the Universe. It is quite reasonable and nothing to be wondered at. Thou art the Âtman of all. When the Pralaya (the time of great dissolution) comes, the Vedas were stolen by the Daityas and taken to the nether regions, the Rasâtala. Thou, in the form of Hayagrîva (Horse-faced), rescued the Vedas and gave them to the Grandsire Brahmâ who was very eager to get them back and understand their meanings. Thou art the true Sankalap (resolve); we bow down to Thee. Thus the Bhadras'ravâs praise the Haiyagrîva form of Hari and sing the glorious deeds of Him. He who reads these narratives of the Mahâ Purusa (the high-souled personage) or he who makes others hear these things, both of them, quitting their sinful bodies, go to the Devî Loka.

Here ends the Eighth Chapter of the Eighth Book on the description of Ilâvrîta in the Mahâpurânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

Chapter IX

On the narration of the division of the continents

1-2. Nârâyana said :-- In Harivarsa, the Bhagavân Hari is shining splendid as a Yogi in the form of Narasimha. The Mahâ Bhâgavat (most devoted) Prahlâda, who knows the attributes of God worships and chants hymns with his whole hearted devotion, seeing that beautiful form, gladdening to all the people.
 

3-11. Prahlâda spoke :-- I bow down to Thee, the Bhagavân Nrisingha Deva. Thou art the Light of all Lights. Thy big teeth are like thunderbolts. Let Thee manifest in Thy most terrible form. Let Thee destroy the desires of the people to do Karma and let Thou devour the great Ignorance (Ajñâna) the Moha (delusion) of the people. Thou art the receptacle of the Sattva, Raja and Tamo Gunas. Let myself be always free from any fear by Thy Grace. “Om Khraum!” Let this whole world rest completely in peace and happiness. Let the cheats quit their guiles and be pure and simple. Let all the people quit completely their animosities towards each other and think of their welfare. Let all the people be free from making injuries to others and be peaceful; and let them have their control over their passions. Let our mind be completely free from desires and rest entirely and devotedly to Thy lotus-feet. Let us not be attached to sons, wives, wealth, house or to any other worldly objects. If there be any attachment, let it be to the objects dear to the Bhagavân. He who barely sustains his body and soul and controls himself completely, success is very near to him; not so to the persons that are attached to the senses. The dirt of the mind, that is not washed away by bathing in the Ganges or by taking recourse to the Tîrthas, etc., is removed by the company of the devotees to the God and by their influence, hearing, thinking, and meditating on the attributes of the Bhagavân. So who is there that does not serve the Bhagavân! He who has got Niskâma Bhakti (devotion without regard to any fruits thereof) to the Bhagavân, to him come always the Devatâ, Dharma and Jñâna and other higher qualities. But he who indulges in various mental phantasms, without any Bhakti to the Bhagavân, he follows the worldly happiness that is certainly to be hated and never he gets Vairâgyan and other higher qualities. As water is life to the fish, so the Bhagavân Hari is the self of all embodied beings and so He is to be specially prayed for. So if a high-souled person be attached to household happiness, without thinking of God, then his greatness dwindles into a trifling insignificance like the ordinary pleasures of man and woman when they are full of youth. So leave, at once, the home that is the source of Birth and Death and leave Trisnâ (thirst, desire), clinging to life, low-spiritedness, name, and fame, egoism, shame, fear, poverty and loss of one's honour and worship the Lotus-Feet of the Bhagavân Nrisingha Deva and be entirely fearless. Thus Prahlâda, the Lord of the Daityas, daily worships devotedly the Bhagavân Nrisingha, resplendent in his lotus heart, the death blow, the lion to all the elephant sins. In the Ketumâla Varsa, the Bhagavân Nârâyana is reigning in the form of the Kâma Deva, the God of Love. The people there always worship Him. The daughter of Ocean, the Indirâ Devî, who confers honour and glory to the Mahatmas, is the presiding Deity of the Varsa. She always worships the Kama Deva with the following verses :--

12-18. The Laksmî Devî spoke :-- “Om, Hrâm, Hrîm, Hrûm, Om namo Bhagavate Hrisikesâya! Thou art the Bhagavân of the nature of Om. Thou are the Director, the Lord of the senses: Thy Âtman is the Highest and the Receptacle of all the good things. All the Karma Vrittis, all the Jñâna Vrittis, and effort and resolution and other faculties of the mind, act in their respective channels by Thy looking and by their being constantly practised in Thee. And the elements over which they get their masteries are subservient to Thy Laws. The mind and the other eleven Indriyas, and touch, taste and other five senses are but Thy parts. All the rites and ceremonies observed in the Vedas are found in Thee. Thou art the infinite store of all the foodings of the Jîvas. From Thee flows the Paramânanda, the Highest Bliss. Thou art All, Thou art the Substance, Purity incarnate; Thou art the Energy, the Strength manifest in all. Thou art the Finish of all the happiness and Thou art the Only One Substance, that can be desired by the people. So obeisance to Thee! This Thy Lordship is not dependent on any other body. The women that know Thee, the Lord of all and worship other bodies for their husbands, those husbands can never save them, their lives, their wealth, progeny or other dear things as those are controlled by Kâla (Time) and Karma. So they cannot be termed husbands at all; Thou art the Real Husband; and no other. For Thou art naturally fearless and Thou protectest in every way the persons that become afraid. Thou art the Lord of all wealth; so no other is superior to Thee. How can then, they be independent whose happiness depends on others! The lady that desires to worship Thy lotus feet only and becomes subservient to no others, she attains all the desires. Again the lady who, desiring other desires than to get Thee, does not worship Thy lotus-feet, Thou fulfillest the desires of her too. But, O Bhagavân! When the period of enjoyment of these things ceases and when the objects of these enjoyments are destroyed, then she repents much due to the loss of those things. Brahmâ, Mahâdeva, the Suras and the Asuras practise hard Tapasyâs to get me, impelled by their desires to attain the objects of sense enjoyments; but he only really gets me who worships and takes refuge of Thy lotus feet only, for my heart is entirely attached to Thee. So, O Achyuta! Kindly shew Thy Grace and put, on my head, Thy lotus palm, praised by the universal people that Thou placest on Thy Bhaktas. O Bhagavân! That Thou takest me in Thy Bosom is a sign of Thy Grace. No one can fathom the deeds of Thee, the Only Controller of all. Thus the Prajâpati and the Lords of that Varsa, worship the Bhagavân, the Friend of all, with a view to attain their respective desires and Siddhis. In Ramyak Varsa, the Matsya form of the Bhagavân is set up and consecrated. The Suras and the Asuras worship Him. The highly intelligent Manu always chant hymns to that Excellent Form thus :-- “Obeisance to Him who is the Life of all, the Essence and Strength of all, to that Great Fish Form, the Body Incarnate of Sattva Guna, who is of the nature of Om and Bliss.”

19-23. Thou art the Lord of all the Lokapâlas and of the form of the Vedas. Thou art within and without all this universe, moving and non-moving; still all the beings are unable to see Thy form. As the people bring under their control the wooden dolls, so Thou controllest the universe by the rules and prohibitions under the names of the Brâhmanas, etc. Thou art the God. The Lokapâlas, being overcome by the fever of jealousy and pride, become quite unable, either individually or collectively, to quit their jealousies and to protect the tripeds, quadrupeds, reptiles and snakes; so Thou art the God. Thou hadst upheld this earth along with me and with the medicinal plants and creepers; and Thou shewedest the highest luminous light in the great ocean, at the time of Pralaya, tossed with surging waves and didst roam there. Thou art the Self of all the beings in the universe. So we bow down to Thee. Thus the Manu, the best of the mortal beings, used to praise the Bhagavân, who took His incarnation in the shape of the Fish, the Remover of all doubts. Manu, the foremost of the Bhâgavatas (the devotees) is reigning there in the service of the Fish Incarnation of the Bhagavân, with intense meditation and expurging all sins and with great devotion.

Here ends the Ninth Chapter of the Eighth Book on the narration of the division of the continents in the Mahâ Purânam S'rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter X

On the description of Bhuvanakosa

1-7. Nârâyana said :-- In Hiranmaya Varsa, the Bhagavân is remaining in the form of Kurma, the Tortoise, as the Lord of Yoga. He is thus praised and worshipped by Aryamâ, the Ruler of the Pitris. Aryamâ said :-- Om namo Bhagavate Akûpârâya; (King of tortoises, sustaining the world) Obeisance to Thee, the Lord of all prosperities, in the form of Tortoise (Kurma); Thou art built of Sattva Guna Incarnate; no one can make out where Thou dost dwell; Thou art not encompassed by Time; (Thou art in the Present, Past and Future); so obeisance to Thee. Thou dost pervade all things; we bow down to Thee. All are established in Thee; so obeisance to Thee. By Thy extraordinary Mâyâ (power) Thou hast made manifest this universe that is seen. This is Thy Form. It is by no means distinct from Thee. This Thy Form is seen in so many forms. So the true reality being not known like the mirage, these cannot be counted really speaking, what is Thy form, no one can definitely say. The beings generated by heat and moisture (said of insects and worms), those that are born of eggs, from wombs and the plants and other moving, non-moving beings, the Devas, Risis, Pitris, Bhûtas, and these senses; the sky, the heavens, earth, mountains, rivers, oceans, islands, planets, and stars all these art Thou and Thou alone. Thy name, form, and appearance, are as varied; and their numbers cannot be counted. Still, Kapila and others have determined their numbers, by the knowledge of which Thou canst become visible to the Eye of Knowledge. Thy form and nature are determined by these Sânkhyas ascertained by Kapila. So we bow down to Thee. Thus Aryamâ, and the other rulers of the Varsa all united sing, praise, and worship the Bhagavân Kurma Deva, the Controller of all and the Generator of all. All Hail to Thee! The Bhagavân Yajña Purusa is manifest in Uttara Kuru Mandala in the form of Âdi Varâha. The Earth Herself worships Him always. The Goddess Earth praises Hari, the Yajña Varâha, the Destroyer of the Daityas and worships duly that Deva, with Her heart lotus, naturally devoted, rendered more devoted by Her attachment to the Lord.

8-13. The Goddess Earth spoke :-- “Om Namo Bhagavate Mantratattva Lingâya Yajña Kratave” I bow down to the Bhagavân, the Great Boar; Thou art Om; Thy real form and nature can be known by only the Mantra and Tattva. Thou art Yajña and Kratu (sacrifice) incarnate; therefore all the great sacrifices are Thy limbs. Thou art the Three Yugas (there being no Yajña in the Satya Yuga); Thou art that which is left as Pure, after doing Karma (so as to be fit for performing Yajñas). So obeisance to Thee. The sages, versed in Jñâna and Vijñâna say that Thou art hidden in the body and in the senses as fire is hidden in the wood. So they, ardent to see Thee, seek for Thee with a discriminative and dispassionate mind, judging Karmas and their fruits; and then Thy Nature is revealed, I bow down to Thee, Thy Form can be ascertained by the cause and effect of the Karmas and other Gunas of Mâyâ, sense objects, senses, actions, Devas, body, time, Ahamkâra and others. I bow down to Thee, Those can see thus Thy form, whose mind is firmly established in Thee, by their discrimination and Yama, Niyama, etc., and who have abandoned all sorts of fickleness and changeability of their tempers. So obeisance to Thee. As iron goes attracted towards the magnet, so Mâyâ dances before Thee with Her Gunas and Her works in the way of the creation, preservation and destruction of this universe; but Thou art totally indifferent to it. For the sake of the Jîvas (embodied souls), desire comes to Thee, though Thou art not quite willing! Thou art the Witness of the Jîvas and their Adrista (the Fate). I bow down to Thee. The Yajña Varâha, the Cause of this universe, has lifted me up from the Rasâtala and placing me on His big tusks, has come out from the Pralaya, the great ocean, after overpowering in battle His enemy, the powerful Daitya, like an elephant, I bow down to that Controller of all, to Thee. In the Kimpurusa Varsa, the Bhagavân Âdi Purusa (the Prime Man), the Self-manifest, and the Lord of all, is residing in the form of Râma, the son of Das'aratha and the Joy of the heart of Sîtâ Devî.

14-18. S'rî Hanumâna thus spoke:-- “Om namo Bhagavate Uttama Slokaya” I bow down to the Bhagavân, who art sung by the excellent verses, purifying all. I bow down to Thee, the incarnate of modesty, good temper, vow and good signs; Thy mind is always under control; Thou dost imitate, as Thy nature is good, the actions of all persons; obeisance to Thee. Thou art the Supreme Place to award praise. Obeisance to Thee. Thou art Brahmanya Deva (in the creation of the universe), the high souled Person Mahâpurusa. Thou gettest the First Share, above all the persons! Thou art the One Tattva and That Alone, as established in the Vedânta. The holy realisation is the only guide to it. This Tattva dominates over all the Gunas. It can never be an object. Only by pure intellect, It can be realised. There is no name, no form of It. It is always beyond the pale of Ahamkâra. I take refuge to this Tattva, the most Peaceful, with my body and mind. Thy incarnation in human shape in this world is not simply for killing Râvana but for giving instructions to the mortals. The contact with woman and the suffering thereof are very difficult to avoid; to give this lesson also He took this incarnation, He Who is merged in enjoying the Supreme Bliss of His Own Nature and He Who is the Lord of all, how can He suffer miseries in the bereavement of Sîtâ. He is the best friend and the very Âtman of those who have conquered their minds and senses. Especially He is the receptacle of all the qualities and is in enjoyment of other divine extraordinary powers. So He is not attached to the worldly objects. How can the delusion due to His wife come and darken Him? and why will He send Laksmana in exile? He is the Mahat Tattva and the Parama Purusa; so good birth, beauty, intelligence, oratory or good form, nothing can please Him. Bhakti (devotion) can only attract Him. If that be not the case, then why will He, the elder of Laksmana, the Bhagavân, the son of Das'aratha make friendship with us, the wanderers of the forest and who are by nature, not the receptacles of any beauty, etc. So everyone, be he a Sura or Asura, man, or not man, should worship the Hari manifest in Râma, in the human body with all his heart. He is so good that if anybody worships Him even to a very small extent, He always considers it to be much; what more can be said than this that He took all the inhabitants of Kos'ala to Heaven!

19-20. Nârâyana said :-- Thus Hanumân, the best of monkeys, sings the praises and worships duly in Kimpurusa Varsa, the lotus-eyed Râma, truthful, and determined in his vows. He who hears this wonderful description of Râma, is freed of all his sins and goes with his body pure to the abode of Râma.

Here ends the Tenth Chapter of the Eighth Book on the description of Bhuvanakosa in the Mahâpurânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.
 

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