aho amīṣāṁ kim akāri śobhanaṁ

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bhārate 'py asmin varṣe saric-chailāḥ santi bahavo malayo maṅgala-prastho mainākas trikūṭa ṛṣabhaḥ kūṭakaḥ kollakaḥ sahyo devagirir ṛṣyamūkaḥ śrī-śailo veṅkaṭo mahendro vāridhāro vindhyaḥ śuktimān ṛkṣagiriḥ pāriyātro droṇaś citrakūṭo govardhano raivatakaḥ kakubho nīlo gokāmukha indrakīlaḥ kāmagirir iti cānye ca śata-sahasraśaḥ śailās teṣāṁ nitamba-prabhavā nadā nadyaś ca santy asaṅkhyātāḥ.

In the tract of land known as Bhārata-varṣa, jus as in Ilāvṛta-varṣa, there are many mountains and rivers. Some of the mountains are Malaya, Maṅgala-prastha, Maināka, Trikūṭa, Ṛṣabha, Kūṭaka, Kollaka, Sahya, Devagiri, Ṛṣyamūka, Śrī-śaila, Veṅkaṭa, Mahendra, Vāridhāra, Vindhya, Śuktimān, Ṛkṣagiri, Pāriyātra, Droṇa, Citrakūṭa, Govardhana, Raivataka, Kakubha, Nīla, Gokāmukha, Indrakīla and Kāmagiri. Besides these, there are many other hills, with many large and small rivers flowing from their slopes.

As in Ilāvṛta so also in Bhārata (api) there are many mountains and rivers.

|| 5.19.17-18 ||

etāsām apo bhāratyaḥ prajā nāmabhir eva punantīnām ātmanā copaspṛśanti; candravasā tāmraparṇī avaṭodā kṛtamālā vaihāyasī kāverī veṇī payasvinī śarkarāvartā tuṅgabhadrā kṛṣṇāveṇyā bhīmarathī godāvarī nirvindhyā payoṣṇī tāpī revā surasā narmadā carmaṇvatī sindhur andhaḥ śoṇaś ca nadau mahānadī vedasmṛtir ṛṣikulyā trisāmā kauśikī mandākinī yamunā sarasvatī dṛṣadvatī gomatī sarayū rodhasvatī saptavatī suṣomā śatadrūś candrabhāgā marudvṛdhā vitastā asiknī viśveti mahā-nadyaḥ.

The inhabitants of Bhārata-varṣa contact these pure rivers by their minds, body and utterance of their names. Two of the rivers—the Brahmaputra and the Śoṇa—are called main rivers. These are other great rivers that are very prominent: Candravasā, Tāmraparṇī, Avaṭodā, Kṛtamālā, Vaihāyasī, Kāverī, Veṇī, Payasvinī, Śarkarāvartā, Tuṅgabhadrā, Kṛṣṇāveṇyā, Bhīmarathī, Godāvarī, Nirvindhyā, Payoṣṇī, Tāpī, Revā, Surasā, Narmadā, Carmaṇvatī, Mahānadī, Vedasmṛti, Ṛṣikulyā, Trisāmā, Kauśikī, Mandākinī, Yamunā, Sarasvatī, Dṛṣadvatī, Gomatī, Sarayū, Rodhasvatī, Saptavatī, Suṣomā, Śatadrū, Candrabhāgā, Marudvṛdhā, Vitastā, Asiknī and Viśvā.

They touch by mind and body (ca). Andhaḥ means Brahmaputra River.

|| 5.19.19 ||

asminn eva varṣe puruṣair labdha-janmabhiḥ śukla-lohita-kṛṣṇa-varṇena svārabdhena karmaṇā divya-mānuṣa-nāraka-gatayo bahvya ātmana ānupūrvyeṇa sarvā hy eva sarveṣāṁ vidhīyante yathā-varṇa-vidhānam apavargaś cāpi bhavati.

In Bhārata-varṣa, many destinations—heavenly, human and hellish—are prescribed for all people, because people take birth according to actions in sattva, rajas and tamas. All these destinations are prescribed for the self according to the quality of their actions, as indicated in the Vedas. Liberation is then achieved. 

This takes place only in Bhārata-varṣa, and only in an area whose dimension is a thousand yojanas. Viṣṇu Purāṇa says:

bhāratasyāsya varṣasya nava-bhedān niśāmaya

indra-dvīpaḥ kaśeruś ca tāmra-varṇo gabhastimān

nāga-dvīpas tathā saumyo gāndharvas tv atha vāruṇaḥ

ayaṁ tu navamas teṣāṁ dvīpaḥ sāgara-saṁbhṛtaḥ

yojanānāṁ sahasrantu dvīpo ’yaṁ dakṣiṇottarāt

Hear about the nine division of Bhārata: Indradvpia, Kaśeru, Tāmravarṇa, Babhasimān, Nagadvpiā, Saumya Gandarva, Vāruṇa, and the ninth, bordering the ocean, which is a thousand yojanas from north to south.[41]

Sāgara-saṁbhṛtaḥ means situated at the edge of the ocean, according to Śrīdhara Svāmī. Though the ninth division is not mentioned by name it is understood to be called Navadvīpa. This place is further described in the same work:

pūrve kirātā yasyānte paścime yavanāḥ smṛtāḥ

pūrva-deśādikāś caiva kāma-rūpa nivāsinaḥ

oṭrāḥ kaliṅgā magadhā dākṣiṇātyāśca kṛtsnaśaḥ

mārukā mālavāśca

In the east are the Kirātas, in the west are the Yavanas. The inhabitants in the east are the residents of Kāmarūpa, Orissa, Kaliṅga, Magadha. The inhabitants in the south are Marukas and Mālavas.

catvāri bhārate varṣe yugānyatra mahāmune

kṛtaṁ tretādvāparañca kaliścānyatra na kvacit

O great sage! In Bhārata-varṣa there are Satya, Treta, Dvāpara and Kali yugas, which do not exist elsewhere.

Vāyu Purāṇa says:

bhāratasyāsya varṣasya nava bhedān nibodhata

sāgarāntaritā jñeyās te tv agamyāḥ parasparam

Hear about the nine divisions of Bhārata. They border the ocean and one cannot go from one to the other.

Many goals are undertaken by the individual according to prescribed actions in sattva, rajas and tamas (śukla-lohita-kṛṣṇa-varṇena), because (hi) all these goals will manifest for all people according to the qualities of action (yathā varṇa-vidhānam) -- caused by dharma and adharma. This takes place unavoidably, as prescribed in the Vedas (ānupūrveyṇa). And if one cannot accomplish liberation, liberation (bhakti) appears on its own. The word ca indicates that merging in Brahman is also achieved.

|| 5.19.20 ||

yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaṅgaḥ.

That liberation, whose essential nature is unmotivated bhakti-yoga to the Lord full of qualities, who attracts the minds of all beings, who is not the object of merging, who is not described by material words, who remains beyond destruction of the universe, who is the most excellent ātmā, who is the son of Vasudeva, takes place by destruction of the knot of ignorance which causes various material goals, when there is association with devotees of the Lord.

What is the nature of this liberation and when does it occur? This verse answers. The Lord is full of all wonderful qualities such as auspiciousness and beauty (bhagavān). He thus attracts the mind of all beings (sarva-bhūta-ātmani). Therefore in the Lord there is no oneness with the jīva, only oneness by service (anātmye). His glories cannot be described by material words like “attraction” (anirukte). Even at the destruction of the universe, his form and qualities remain (anilayane). He has no destruction like the elements of matter. Since he is the abode of prema he is the soul of all beings, but he is also the supreme soul (paramātmā). Because of his special qualities he is the most worthy of worship. He is Vāsudeva, the son of Vasudeva. Bhakti-yoga, without material cause (ananya-nimitta) is the svarūpa of apavarga. Apavarga by conventional usage means liberation. That is true. But liberation, destruction of ignorance, is included in bhakti. Therefore bhakti can also be called liberation. This liberation is achieved by destruction of the knot of ignorance, which causes many goals. When does this take place? It takes place when there is association with the devotees of the Lord.

|| 5.19.21 ||

etad eva hi devā gāyanti—

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