3 - The Description Of The Sphere Of The Earth And Of Bhārata 

Narada enquired: 

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

1. The description of the creation of the universe is the 1st characteristic of all Puraņas. The famous verse enumerating 5 characteristics of Purâņas: 

Sargashcha prati-sargashcha vamsho manvantaräni cha |

Vamshanucharitam ceti puranam pancha-lakshanam||

is found with slight modifications in V.P.3.6.25, A.P.1.14, BS.P. (Bhavishya Purana) 2.5, M.P.64, Bd.P.-Prakriya, 1.38 etc. Naturally after eulogizing god Vişhnu, (NP. is a Vaişhņava Puråņa), the NP. opens with the 1st topic, viz. creation of the universe, although the chapter is designated by the author as ‘The description of the earth and that of Bhảrata’.

Shri Sanaka narrated: 

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

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

2. Though NP. as a Vaişhņava Puråņa, treats Vişhņu, as the Supreme Brahman, the theory of the evolution of the universe is strongly influenced by the Sänkhya theory of evolution. It is, of course, the Theistic Sankhya and not the Agnostic. In the Primary Creation, the credit of the differentiations of three gunas, the modes of Prakruti, into sattva, rajas and tamas, is given to the All Pervading Vişhņu who created the functionaries or Agents of the Creation, sustenance and destruction of the Universe, viz. Brahma, Vişhnu and Rudra from himself. Vide w.4 & 5 below.

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

6. Vişhņu’s Supreme Śhakti³ (Energy) stimulating the process of the universe is both positive and negative (existent and non-existent) in nature, and is described ‘Vidya-avidya’ (Spiritual Knowledge and Ignorance or Nescience). 

3. The Vaishnavi Shakti (the Supreme potency of Lord Vişhnu) is the real force that stimulates the process (creation, etc.) of the universe. It is noteworthy that the Purāna author regards Vidya (Spiritual Knowledge) and Avidya (Nescience) as both sides of the same coin as it were. This potency of the Lord is called by various names such as Uma, Lakşhmi, etc. vide vv. 13-15 below. And also of BVP-Krishna-Janma-Khanda 118.35 where Shakti (Pårvati) tells the Shaiva pantheon: ‘I am Mahālakṣhmi in Vaikuntha, Rådhå in Goloka, Shivå in the region of Shiva, and Sarasvati in the abode of god Brahma.’

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

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

9. Thus the Måyå of the great Vişhņu, if seen as distinct and separate from him, bestows (i.e. involves one in) the worldly existence, but if realized with the consciousness of non difference from him, it brings about the destruction of the Samsāra (or metempsychosis). 

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

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

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

13. Some call this potency Śhakti), Uma,⁴ others call it Lakşhmi, still others call it Bharati, Girija and Ambikā. 

4. Although the purana-writer appears to give synonyms of Vaishnavi Shakti, he is actually describing or summarizing the various aspects of this potency. Thus Mayā emphasizes the illusive power, Vidya, the Spiritual Knowledge, Avidya, Nescience, Para Prakruti, the Supreme Primordial nature, and the Shaktis of various gods like Brahmi, Aindri, etc. are given to emphasize that whatever feats these gods achieve are due to the motive force of Vişhņu.

14-15. The great sages designate her as Durga, Bhadrakáli, Candi, Mäheśvari, Kaumāri, Vaişhņavi, Värähi, Aindri, Shambhavi, Brahmi, Vidya (spiritual knowledge), Avidya (Nescience), Mayă (The illusive potency of the Lord) and Pară Prakruti (The Supreme Primordial Nature). 

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

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

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

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

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

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

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

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

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

28. Of Vişhņu who was exerting for creation of the the worlds, at the time of the primordial creation, there evolved three-fold forms, viz. Prakruti (primordial matter), Purusha and Kāla (Time-spirit).⁵ 

5. Kalah soabhavo niyatir yadruccha, etc.-SV.Up.1.2 

N.P. broadly follows the concept of Time, as Helineated in the Bh.P. e.g. 3.10.11 ff, 3.26.18ff. etc. According to the Bh.P., Time is the Supra-phenomenal Reality. It pre-exists creation. Its primary function is to disturb the equilibrium of the gunas of Prakruti and thus set in motion the process of creation. It is a complex concept and appears to be a mixture of three aspects- God, the Power of God and the Time sequence. Time as a power of motivation does not simply stop with disturbing the equilibrium of the tri-partite matter (guna-mayi atma maya), but pursues the creative process at every stage. If God is the agent-cause of creation, Time is the efficient cause. Creation takes place through the force or operation of Time. It is classified as: (i) Prakruta (material) (ii) Vaikruta (elemental) and (iii) Prakruta-Vaikruta (mixed, material-cum-elemental). The Bh.P. states that the following 10 types of creations are brought about by the motive-force of Kala: 

I. Prakruta: (i) mahat, (ii) ahamkara (ego), (i) tanmatras (subtle sense organs), (iv) External sense-organs, (v) presiding deities of senses and the mind, (vi) avidya (with its five 'knots'). 

II. Vaikruta: (i) vegetations (ü) animals (ii) human beings. 

III. Prakruta-Vaikruta: (i) Divinely human souls, e.g., Sanatkumara, etc. It is called Kaumara sarga. 

V.P. 5.1-25, MK P. 47 and other Puranas enumerate 9 (nine) types of creations as follows: 

I. Prakruta: (i) Brahma vide mahat of the Bh.P. (ii) bhuta vide tantmätras of the Bh.P. (iii) Vaikarika corresponds to (iv) & (v) of Prakruta creation of the Bh.P.

II. Vaikruta: (i) mukhya or Tamasa creation of immobiles and immovables: 

mukhya vai sthåvaraḥ smrutaḥ | - V.P.1.5.21

(ii) tiryak- (birds and beasts) (iii) deva (celestial beings) (iv) månusha (human beings) (v) anugraha- (both Sattvika and Tamasa) vide VP. 1.5.24. About this II-v MK.P. 47.28 and Vayu P. 6.57 state: 

Panchamo' nugrahasargash chaturdha sa vyadasthitaḥ |

viparyayena shaktya cha tushtya siddhya tathaiva cha ||

Bh.P. & other puranas agree about the 3rd type of creation.

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

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

31. When prakruti became agitated⁶ through the Lord of the world called Puruşha, the principle of Mahat became manifested. Therefrom evolved the Buddhi (Intellect) from which originated the Ahamkára (Cosmic Ego). 

6. This is the Prakruta creation.

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

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

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

7. This is the Vaikruta creation, vide 65 above.

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

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

37. The following seven regions⁸ are stationed above: (above the earth) Bhūh, Bhuvaḥ, Svaḥ, Mahaḥ, Jana, Tapas and Satya (each one is above the other). 

8. These seven lokas represent the different parts of the upper half of the Cosmic Man’s (Viraja-Purusha's body. Vedic cosmogony as in the Purusha (RV.X.90), Näsadiya (RV X. 129) and Hiranyagarbha (RV.X.121) sūktas presuppose cosmic water, Vishnu, the primordial creator and three worlds: Pruthvi, Antariksha and Dyau-the earth, intermediate space and the sky. Bh.P. adopted these three worlds as bhu, bhuva and Svar respectively. But the still upper regions mahar, jana, tapas and satya is a later-purånic-contribution. Even Bh.P. has vague idea about these four upper regions. They are separated from the lower three worlds by a boundary mountain Lokalokáchala which shuts out the light of the sun and other luminaries to these higher four worlds.

These seven lokas are also regarded as the 'planes' of existence, the lowest being over terrestrial globe (bhu) and the highest, satya—the region of god Brahma. -Bh.P.5.22 V.P. 2.7, Vayu 50.

38-39. There are seven nether worlds,⁹ each below the other, viz., Atala, Vitala, Sutala, Talátala, Mahátala, Rasåtala and Pätāla. He created the guardians of the worlds also, for all these regions. 

9. These represent the lower part of the body of the Cosmic Man. These regions are below our earth and do not receive the light of the Sun (Bh.P. 5.24.11). In Atala lives Bala, the son of Maya. Vitala is the region of god Shiva with His divine Consort Bhavani. In Sutala reigns Bali with Lord Vishnu as his door-keeper. Mahatala is the region of serpents and Rasatala, that of Daityas, Danavas and Panis. Talatala is the residence of Maya, under the protection of god Shiva. The last of the nether-world is Patala, the kingdom of Vasuki, the serpent king. All these regions are held together by Sankarshana (The principle of gravitation (Bh.P.5.ch.24 & 5.25.1). To regard Mexico as Patala and identify the Mayas thereof with demon Maya of Puranas is only a clever theory of Chamanlal in Hindu America though it must be conceded that he made out a good case for it. Bh.P.5.24, VP. 2.7, Vayu 50.1-48. 

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

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

10. Lokaloka mountain: 

This mountain is the dividing range between Loka i.e., regions illuminated by the Sun and other heavenly bodies and Aloka-those regions like mahar, jana, tapas and satya which do not receive such light. It is beyond the 'sea of sweet water' and encircles it. Al the seven great continents and seven oceans etc. lie between Mount Meru and Lokaloka mountain the distance between them being twelve and half crores of yojanas. The tract beyond the ocean of 'fresh water' upto Lokaloka mountain is 'a land of gold shining like a sheet of mirror. Nothing that goes or is dropped there ever returns'. God Brahma has posted four big elephants, viz. Rushabha, Pushkara, Vamana and Aparajita in four cardinal points beyond that mountain, for retaining the stability of the world-Bh.P.5.20.34-39. 

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

11. Seven Continents: 

The dominant cosmographical conception of the Puranas is that of the earth consisting of seven concentric island-continents (saptadvipa Vasundhara). Each continent has its own chain of principal mountains, river-systems. The names of these continents, as enumerated in the next (43rd) verse, are: Jambu, Plaksha, Shalmala, Kusha, Krauncha, Shaka and Pushkara. This order of dvipas is found also in VP.2.4, Bh.P.5.20 but M.P. 121, 122, AP. 108.1-3 differs, though all begin with Jambudvipa. The following is briefly the Puranic conception of these dvipas: 

(1) Jambu dvipa with mount Meru or Sumeru at the centre and surround ed by the ocean of Lavana (salt water). It is identified with India and the land around it as Bharata varsha-a prominent part thereof is 'to the north of the salt sea and south of the Himalayas' (NP. 1.3.46 below) and the glorification of this holy land from vv.47-72 below leaves no doubt that India is the land so praised. 

(2) Plaksha--Surrounding the Lavana ocean and surrounded by the ocean of Ikshu (sugarcane juice). 

(3) Shalmali-Surrounding the Ikshu ocean and surrounded by the ocean of Sura (wine); probably Chaldea-chal-dia< shalmali dvipa: Ancient region SW Asia on the Euphrates and Persian Gulf (Webster-College Dict. P. 1106), if the derivation recorded by N.L. De in GDAM I, p.175 be correct. But the rivers Nirvrurtti and Vitrushna mentioned by him in Brahmanda P, Ch.53 are not traced in Jagdish Shastri's new edition (Motilal Banarsidass, Delhi) either at ch.19 describing Plakshadvipa or ch. 53 as mentioned by De at the corresponding ch. therein.) 

(4) Kusha-Surrounding the Sura ocean and surrounded by Sarpis (Ghee) ocean. Puranas state that the source of the Nile is in a lake in the Kusha dvipa. It is, of course, a region in Africa. Ancient Persian inscriptions mention a country called 'Kusha' and its people 'Kushiya' “There is no doubt that Kusha was situated in North East Africa beyond Egypt” D. C. Sircar-GAMI P. 25. Probably it is Ethiopia. 

(5) Krauncha--Surrounding sarpis ocean and surrounded by the ocean of Dadhi (curds). 

(6) Shaka-Surrounding the Dadhi ocean and surrounded by the ocean of Milk. It is obviously the land of Shakas or Scythians of the Greeks. Dr. Ray Choudhary identifies it with Seistan (<Shåkasthåna) in Eastern Iran, the land of the Magi and of the Mihira cult and its inhabitants. The Maga-dvijas worshipped Surya-rupadharo Harih. There had been three settlements of Shakas-modern Mesopotemia, Helmund in Eastern part of Iran and Seistan. D.C. Sircar weighs the evidence and states, “Shaka-dvipa in the original Puranic conception...is the Shaka settlement in the Oxus and Jaxartes valleys in Central Asia” (GAMI. P. 25). 

(7) Pushkara Surrounded by Surd sågara 'A portion of Central Asia commencing from the north of the Oxus including Western Tartary. Perhaps it has preserved its name in Bhushkara or Bokhara'-N.L. De GADMI, p. 163. 

It will be seen that though the idea of concentric islands is poetic, there is some geographical reality about some lands in these Puranas. This conception of sapta-dvipa vasumati is as old as Patanjali (187-151 B.c.) and has strongly influenced Jain works like Tiloya pannatti: GAMI, pp. 22-24. 

43. The names of the continents are: Jambu, Plaksha, Shalmala, Kušha, Krauñcha, shaka, and Pushkara. All of them are regions (traversed by) gods. 

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

12. Seven Seas surrounding these island continents are traditionally mentioned as in v.44-B. 

lavenekshu-sura-sarpir-dadhi-kshira-jalaih samam |

i.e., seas consisting of (1) Salt water, (2) Sugar-cane juice (3) wine, (4) ghee, (5) curds, (6) milk and (7) sweet water. N.L. De locates them as follows: 

(1) Lavana (salt water): The Indian Ocean surrounding Jambu dvipa or India. 

(2) Ikshu— (Sugar cane juice). Ikshu is another name for the Oxus (V.P. 2.4.66 mentions this as a river). De explains, “Here the river is taken as a sea.” 

(3) Sura (wine)--Corruption of the sea of Sarain, another name for the Caspian sea and it formed the Southern or south-eastern boundary of Kusha dvipa. 

(4) Sarpis or Ghruta (Clarified butter) - It is a corruption of the Erythraen sea or the Persian Gulf and formed the boundary of Shalmali-dvipa or Chaldia i.e., Assyria. 

(5) Dadhi-(curds): The sea of Aral, Dadhi is Sanskritisation of Dahi (Daha) the name of a Scythic tribe which lived in the upper Jaxartes and evidently on the shores of this lake, it formed the boundary of Krauncha dvipa.

(6) Kshira (Milk): It is a corruption of Shirwan sea, as the Caspian sea was called, and it formed the northern boundary of Shaka dvipa. 

(7) Jala i.e., Svadujala (sweet water)–Perhaps a corruption of Tchadun, a river in Mongolia forming a boundary of or flowing through Plaksha dvipa GDAMI, p. 179. 

Rivers and seas were formerly designated by the same word. Hence some rivers came to be understood as 'seas' in Puranas. The extent of some seas like the Caspian and the Aral were different (much larger than at present) in ancient times. But the unanimous tradition in Puranas shows a race-memory and not a geographer's report of an expedition. The above is enough to show that geography in Puranas is not all imagination, but had some basis in reality.

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

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

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

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

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

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

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

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

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

56. It is traditionally remembered (i.e. laid down in Smrutis) that he who constantly remembers (and mutters the divine names) Shiva, Nilakantha and Shankara¹³ and is always engaged in doing good to all living beings, deserves to be worshipped by the celestials. 

13. Though NP. is a purana of the Vishnu group, it does not show the bitterness of later Vaishnavas against Shiva. On the contrary, it advocates the oneness of Shiva and Vishnu both being the forms of Para-Brahman. vv.4-5 above state that the trinity-Brahma, Vishnu and Rudra are the forms of Narayana or Mahavishnu., This is the breadth of outlook consistently shown by the N.P.

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

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

14. Pankti-pavanah: Pankti is a row of diners. The Dharmashastra prohibits sitting in the same Pankti with undeserving persons. But some highly religious persons sanctify the row of diners by sitting with them in the same row for dining. The 'sanctifiers of rows of diners' are persons who know the 6 angas of the Veda, who have studied the Jyeshtha-saman, who have enkindled the Nachiketa fire, who know the three madhu verses, who have studied the text called trisuparna, who maintain 5 fires, have taken ceremonial bath after finishing Vedic studies (Snātaka), know the mantras and Brahmanas of their respective Veda, who have studied Dharma-shastra and who are born of a woman married in the Brahma form. pankti-pävanah shadanga-vij Jyeshtha-såmikas tri-nachiketas tri-madhus tri-suparnah, panchagnih snátako mantra-brahmana-vid dharmajno brahma-deyanusantanah || 

-Gautama dh. Su XV. 29.

In this jyeshtha-såmaka is the reciter of udu tyam (RV.1.50.1) and “chitram' (R. 1.115.1) which constitute the såman of the Talavakäras. (Haradatta on Gaut. above). 

The nachiketa fire is described in Tait.Br.III.11.7 & 8 and Katha Up. I. 1.17-18. 

Tri-madhu is the reciter of RV.1.91-6-8 each of which begins with the word madhu. It can, however, be claimed that this term refers to the knower of madhu-Vidyā mentioned in Shatapatha BR.IV.1.5.18 and Br.Up. 11.5.16. But this vidya does not explain the word tri in tri-madhu. trisuparna are the anuväkas of Tait.Ar.Q.48-50 brahmaetu mám, madhu etu mam etc. in this side of the country, but Haradatta alternately suggests the 3 verses in RV. X.114. 4-6 (ekah Suparnah, etc.) 

The topic is discussed in Baudhayana Dh. Su. II.8.2, Apastamba Dh.Su. II.7.17 21-22, Manu III. 184-86, versified Shankha. Smruti 14.1-8 MBh. Anushasana 90.34, Vayu P. chs. 79&83, and other Puranas which give long lists of such 'sanctifier Brahmanas'. The list in NP.I.3.57-58 above is already covered in the above-mentioned works.

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

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

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

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

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

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

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

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

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

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

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

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

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

15. The glorification of Bharata in the above verses is common to a number of Puranas e.g., Bm.P. 27.2, 70.21-24, 143.8-11, VP. 2.3.2, 22-26. The common verses in these Puranas suggest that they belong to some ancient common source

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

73. One who is desirous of attaining the highest worldly benefits or fruits, should vigilantly perform righteous and holy acts. If an act is performed, after dedicating with devotion the fruit thereof unto Lord Hari, that fruit is said to be ever lasting. ¹⁶ 

16. Verses 73-76 advocate Nishkamakarma-yoga, NP. insists that a person should perform all the religious rites etc. prescribed for his particular social class (varna) and stage of life (ashrama) in sastras, without coveting for its fruit but should dedicate it to the Lord. As BG 9.27 says whatever one does should be dedicated to Me (the Lord). 

yat karoshi yad ashnäsi yaj juhoshi dadasi yat |

yat tapasyasi Kaunteya tat kurushva madarpanam ||

As Shankara, the great advaitin happily put it in his famous hymn para puja (the supreme worship) 

yad yat karma karomi tat tad akhilam Shambhotavaradhanam |

‘Whatever act I do, Lord Shiva, each and everything of it is thy worship.’

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

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

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

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

78. A Brāhmaṇa devoted to righteous conduct shines forth with Brahmanical splendour. O Nārada! Lord Vişhņu also is propitious to him who is endowed with devotion. 

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

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

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

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

83. There is nothing else greater than he. There is nothing more minute or more immense than he.¹⁷ All this wonderful Universe is pervaded by him. One should bow down to that Lord of gods, worthy of being praised. 

17. An echo of upanishadic mantra 

anoraniyan mahato mahiyan etc. -Katha 2.2-2.20, Shvet. Up. 3.20 mahanarayana 8.3, Kaivalya 20.