Narayaneeyam: Dasakam: 21

Dashakam: XXI

JAMBU DWEEPA YANTRA

It is said in Puranams, that earth is in the shape of a lotus bud and in the center stands, the mountain Mahameru or Sumeru.

Once the King Priyavrata, observed that the Sun God shines only one half of the earth’s surface in the course of his circuit around Sumeru and leaves other half in darkness. The King thought it was not good to waste half of the day as night.

Therefore he made seven circuits (round, circumference) round the earth, in his effulgent car, following the sun at its speed, determined to turn night into day.

The tracks that were sunk by the fellies(outer rim of the wheel to which spokes are fixed) of the wheels of the chariot to be the most celebrated seven oceans which divided earth in to seven islands.

Seven islands are:

Jambudvipa

Plaksha

Salmala

Kusa

Krauncha

Saka

Pushkar

Seven oceans are:

Lavana—Saltwater

Ikshu—Sugarcane juice

Sura—wine

Sarpi—Clarified butter

Ksheera—milk

Dadhimanda—fluid curds

Suddhodaka—Pure water

Which serve as a moat (surrounds) for each of the seven islands.

Jambudvipa is the centre of these islands. It is divided in to nine parts or continents by name:

Ilavrata

Bhadraswa

Hari

Ketumala

Ramayaka

Hiranmaya

Kuru

Kimpurusha

Bharata

Shloka: 1

Adheeshvara -----------------------------O Lord! Controller of the universe

Varshe ilaavrta-naamni--------------------in the region called ilavrta

Madhyodbhave bhuvah--------------------in the middle of the earth

Gauree-Pradhaana-vanitaajana-maatrabhaaji---------------inhabited solely by women with Gowri as chief

Samshraye tvaam--------------------------I take refuge in “You”

Samupaasyamaanam Sankarshanaatmakam------who are worshipped as Shankarshana-murthy

O Lord! Controller of universe! I seek refuge in “You” residing in the form of Sankarshana in the region known as Ilavrta, in the middle /centre of the earth, occupied solely by women having Gauri as their chief and worshipped by Lord Shiva with mantras and hymns.In this land, Lord Shiva and Goddess Parvati, with their 10,000 crores of female attendants, propitiate (win or regain the favor of God)  His own cause, the fourth manifestation presiding over destruction of tamo-guna known by the name SankarshanaFrom BhagavatamThe Supreme Lord Narâyâna, the great personality, certainly proves His mercy to His devotees in all these nine varshas by personally promoting the reality of the soul through his four appearances as Vâsudeva, Sankarshana, Pradyumna and Aniruddha. Up to the present day He thus stays near his devotees to accept their service. In Ilâvrita-varsha the Supreme Lord S'iva is the only man. Anyone else but “Him” who wants to enter that most excellent realm (kingdom), will find out what leads to the curse of Bhavânî [His wife] and turn into a woman. In the company of Bhavânî there are ten billion women who always serve the in four expanded Supreme Lord. The fourth expansion of the Supreme Personality, known as Sankarshana, constitutes the source of His form in the mode of ignorance¨Vasudeva, the first expansion, is the presiding deity of consciousness and the cause of the brahmajyoti effulgence.
¨Sankarshana comes from Vasudeva and is the presiding deity of false ego. He is the source of Karanodakashayi Vishnu. Sankarshana is known as the integrating and disintegrating power of God. In other words, He maintains the law of gravity and oversees the destruction of the universe.
¨Pradyumna comes from Sankarshana and is the presiding deity of intelligence. He is responsible for universal growth and maintenance. From Pradyumna comes Garbhodakashayi Vishnu.
¨Aniruddha, who comes from Pradyumna, is the presiding deity of the mind and the source of Kshirodakashayi Vishnu.
The Lord in His different features (Vasudeva, Aniruddha, Pradyumna, and Sankarshana) maintains both the gross and subtle material elements of this world. As mentioned in Bhagavad-gita, the gross material elements are earth, water, fire, air, and ether, and the subtle material elements are mind, intelligence, and ego. All of them are controlled by the Supreme Personality of Godhead as Vasudeva, Sankarshana, Pradyumna, and Aniruddha. Lord Krishna, by His quadruple expansion (Vasudeva, Sankarshana, Pradyumna and Aniruddha), is the Lord of psychic action—namely thinking, feeling, willing, and acting.”

Shloka: 2

Deva dhyaayaami bhavantam-------------------------------------O Efflugent (shining, resplendent) one

Hayasheershatanum---------------------------------------------in the form of Hayagriva, with the head and neck of a horse

Bhadraashva-naamaka-------------------------------------------------------who reside in the region known as Bhadrashva

Ilaavrta-poorvavarshe parinooyamaanam----------------situated to the east of Ilavrta, who are being praised

Rshibhih bhadrashravobhih----------------------------by the sages known as Bhadrashravas

Kalpaanta-gooda-nigamoddharana-praveenam-------------------------and who are known to be the restorer of the vedas lost in the deluge at the end of kalpa

O Efflugent one! I meditate on “You” in the form of Hayagriva who resides in Bhadrashrava to the east of Ilavrata who is praised by the rishis known as Bhadrashravas and who is known to restore the Vedas which are lost in the deluge at the end of kalpa.

From Bhagavatam

'The son of Dharmarâja known as Bhadras'ravâ, along with the leading nobles and all the inhabitants of Bhadrâs'va-varsha, directly worships the same way [as Lord S'iva does] the Supreme Lord Vâsudeva in His dearmost form as the director of the religion: His incarnation as Hayagrîva [or Hayas'îrsha]. Approaching Him they, absorbed in transcendence, chant the following. 

 The ruler Bhadras'ravâ and his subjects say: 'My obeisances unto the Supreme Lord whom we worship because He is the source of all religious principles and the One who purifies us from all material contamination.

 Alas! How wondrous the ways of the Lord are. Sure to be faced with death someone nevertheless doesn't see this and thinks of material happiness. When he does the wrong things he tries to enjoy and when he cremates his father or his sons he wishes to live for ever! 

The great sages traditionally insist that the universe is perishable and the philosophers and the scholars who see and know their real self state that as well. Still they are overcome by illusion, oh Unborn One, by Your outer energy, by Your miraculous ways. I offer You, the One Unborn, my obeisances. 

The Vedic literatures defend You as being aloof from Your activities of the creation, the maintenance and the annihilation (total destruction) of the entire universe. That “You” are not touched by them nevertheless does not amaze us, for we are united in You, the original cause of all causes and essence [the primal substance] in all respects. 

 At the end of the Yuga the four Vedas were stolen by the personification of ignorance [the demon Madhu] and [retrieving them] from the lowest worlds they were by You, assuming the form of half a horse, half a man [Hayagrîva], returned to the supreme poet [Brahmâ] when he asked for them. Him, You whose resolve never fails, I offer my obeisances.

The Lord took the form of Hayagriva in order to retrieve/recover the Vedas and restore them to Brahma. After the Univeral dissolution, while Brahma was attempting to do the creation process, sitting in the lotus which sprung from the Lord’s navel, two demons Madhu and Kaitabha seized (capture) the Vedas from brahma and hid them in the depths of the ocean. The Lord manifested as Hayagriva and restored the Vedas to Brahma by killing the demons, after he worshipped the Lord.

Shloka: 3

He Bhagavan---------------------------------O Lord with all six attributes (Aiswaryam—Godliness, Veeryam—Prowess

Yashas—Glory, Shreetvam—Beauty,auspicious, 

Jnyaanam—Knowledge or wisdom, Vairaghyam—detachment)

Dhyaayaami bhavantam-------------------I meditate on You

Naraharim------------------------------------in the form of Narasimha (Man-Lion)

Ekashuddha-jnyaana-pradam----------------------bestower of the pure knowledge of advaitam

Uttunga-shaanta-dhavalaakrtim---------------------whose form is very tall, calm and white in colour

Parishevyamaanam----------------------------------and duly worshipped

Prahlaada-mukhya-purushaih------------------------by many devotees with Prahlada as their chief

Harivarshavarshe dakshinagate-------------------------in the region known as Harivarsha, south of Ilavrta

O Lord! I meditate on You in the form of Narasimha who is calm and whose body is tall and white, who bestows the knowledge of the Supreme Brahman, who is worshipped by Prahlada and others who resides in Harivarsha to the south of Ilavrta.

From Bhagavatam

In Hari-varsha, there is also the Supreme Personality of the Lord in a human form [as Narasimhadeva]. The reason why He assumed that form most satisfying to the great personality of all good qualities Prahlâda,The topmost devotee because of whose exalted character and qualities all the Daityas in his family were delivered, is, together with the people of that varsha, of an uninterrupted, unflinching devotional service and they worship Him chanting this: 'Oh Supreme Lord Nrisimha, I bow for You, my obeisances to the power of all power that You are. Please manifest Yourself fully, oh You whose nails and teeth are like thunderbolts. Please take away the desire to enjoy the untrue, be so good to drive away oh Lord, the ignorance in the material world. May, with my oblations, there be freedom from all fear, I beg You oh Lord, source of my prayer, to appear before my mind's eye.
Let there be good fortune for the entire universe, may all mischief turn into virtue, let all living beings find consciousness in a reciprocating mindfulness and may the mind be calm. Give us the experience of the Lord in the beyond, let our intelligence be absorbed in this without another motive.
Let there no longer be the attachment to one's house, wife, children, a bank balance, friends and relatives, but rather the association with persons who cherish the Lord, with people satisfied with the bare necessities of life who - contrary to those who cherish the senses - quickly succeed in self-realization.
 From having achieved the repeated association with those whose influence is uncommon and coming in touch with the holy places, the impurities of the mind are overcome. The unborn one who entered the core of the heart through the ears would indeed not be of service to impure matters - such is the way of Mukunda [the Lord of Liberation]. In those who free from ulterior motives are of service to the Fortunate One all the demigods manifest themselves and all good qualities are found - but where are the good qualities of a person who is not devoted to the Lord and with a busy mind constantly runs after the temporary matters of the outside world?
 As desirable as water is to aquatics, the  Supreme Lord is desirable as the true self, the (Super)soul, of all embodied beings. If one gives up on a personality as great as He is, one will get attached to a household life which for a couple having aged is then the [entire] greatness [that was accomplished].
Household life is the root cause of fear and depression, passion, attachment, disappointment, anger, the desire for prestige and the cycle of repeated birth and death. Therefore one should give it up [to be attached this way] and thus be of worship for the feet of Lord Nrisimhadev who is the refuge of fearlessness.'

Shloka : 4

Bhaje tvaam--------------------------------I propitiate You

Leela-vishesha-lasita-smita-shobhanaangam-------------endowed with an auspicious form resplendent with divine sports and a charming smile

Nishevyamaanam lakshmyaa----------------worshipped by Goddess Lakshmi

Prajaapatisutaih cha---------------------------and the sons of Prajapati and

Dhrtakaamatanum-----------------------------who had assumed the form of Kamadeva

Tasyaah priyaaya--------------------------------for her Goddess Lakshmi's pleasure

Lalitaatmani varshe ketumaale-------------------in the beautiful region known as Ketumala

Prateechi------------------------------------------to the west of Ilavrta

I worship You who had taken the form of Kamadeva, for the pleasure of Lakshmi who are worshipped by Lakshmi Devi and sons of Prajapati, whose form is resplendent with a charming smile and divine sport, who reside in the beautiful region of Ketumala to the west of Ilavrta.

According to Rigveda, the word Prajapati means the deity presiding over the year.

Full span of Human life= 36000 days and nights in 100 years, as there are 360 days and nights in a year.

The deities presiding over 36000 days are sons of Prajapati

FROM BHAGAVATAM

The Supreme Lord resides in Ketumâla in the form of Kâmadeva, according to His wish to satisfy the Goddess of Fortune as well as the sons [the days] and the daughters [the nights] of the founding father [Samvatsara, the deity of the year] who rule the land and of whom there are as many as there are days and nights in a human lifetime. The fetuses (fully developed embryo) of these daughters whose minds are upset by the radiation of the mighty weapon (the chakra) of the Supreme Personality, are ruined and after one year expelled dead [from the womb] as miscarriages.
 So very beautiful in His movements and manifested pastimes, He with His mild smiles, playful glances, slightly raised attractive eyebrows and charming lotuslike face is a pleasure to the Goddess of Fortune and all the senses.
To that highest form of the Supreme Lord so affectionate to all, the Goddess of Splendor, in the absorption of yoga recites the following in her all year through - during the nights with the daughters of the Prajâpati, and during the days with the husbands - being of worship for Him:
 'Oh Lord, hrâm hrîm hrûm [a mantra of propitiation], in respect of  all Your qualities and properties I offer You, the Supreme Lord of the senses my obeisances. You are the Soul of all and master of action, knowing, function and relation; the One known as the sixteenfold [of the working, the knowing senses, the elements and the mind]. You as the Enjoyer of all rituals, the supplier of the food, He who awards eternal life, the All-pervading One of Power, the strength of the body and the senses, the Supreme Husband fulfilling all desires, I offer my respects - may there always be Your good fortune! Women ask in this world for another, self-sufficient husband by propitiating You, the Lord of the senses by means of sacred vows, because the dependent husbands are not capable to protect the sweet children, wealth and life of these women. That man would be a husband who is fearless and self-sufficient and fully capable of offering protection. You are that person [depending on no one else] for otherwise people would fear each other [in their dependence]. There is no attainment held higher in this world than the attainment of You.
A woman who, with that notion of You in mind, eagerly worships Your lotus feet, is by You, despite of all the desires she is addicted to, rewarded for just that wish; but when she wishing to worship You aims at something else oh Supreme Lord, she having broken [with the original purpose], will feel pain.
 In order to obtain me [the Goddess of Fortune], the unborn one [Brahmâ], the mighty master [shiva], the other gods as well as the unenlightened ones, undergo severe penances; but because I have my heart always in You, no one with a mind turned to the senses will obtain me, unless he with heart and soul is of service at Your feet oh Unconquerable One.
I pray that You oh Infallible (incapable of making mistakes, sure, unfailing) one, place on my head the worshipable lotus hand that You also placed on the heads of the devotees. You carry my mark on Your chest oh worshipable one, but that is misleading [that doesn't guarantee Your mercy]. Who can ever understand by reason and argument the motives of You, the Supreme Lord?'

Shloka: 5

Bhuvananaatha----------------------------O Lord of the universe

Bhaje bhavantam matsyaakrtim--------------I worship You, who in the form of Fish

Bhaktaikavatsalam----------------------------who are extremely fond of His devotees

Khalu bhaantam amatsara-hrtsu---------------who indeed shine in the hearts of those who are free from

raaga and dvesha or covetousness (attachment and aversion)

Tadvarsha-Naatha-manuvarya-saparyamaanam--------------------and who are worshipped by Vaivasvata Manu, the ruler of that region

Ramye varshe ramyaka-naamni -----------------------------which beautiful region is known as 'Ramyaka'

Udeechi---------------------------------------------------------situated in the north of Ilavrta

O Lord of the Universe! I worship You in the form of Fish who is worshipped by Vaivasvata Manu, the ruler of the beautiful region known as Ramyaka, who is very fond of His devotees and who shines in the hearts of those who are free from attachment and aversion.

FROM BHAGAVATAM

In Ramyaka in the past He was worshiped by Vaivasvata Manu,at the end of the Châkshusha-manvantara as the foremost living being, the Supreme Personality in the form of Matsya, the fish incarnation. He, the ruler of that land is even today in his devotional service of worship with the following prayer:

'The Supreme Lord appearing in His first incarnation [as the mantra AUM] I offer my obeisances. My obeisances for Him who is pure goodness, the origin of life, the source of the vitality, the origin of all mental power and bodily strength in the form of the great fish.

Not seen by the leaders of the different worlds You are present within as well as without and one hears loudly the sounds [the mantras by which man, indicated by his different [varnâs'rama] names [for status and occupation], is brought under Your control like  as a showman who controls a wooden puppet. Oh Supreme Controller.

The leaders of the world suffer in politics from the fever of envy. They, separately or combined, endeavoring apart from You also try to offer protection, but they are not capable of realizing that, whatever two-legged, four-legged, crawling or non-moving creatures it might concern in this world.

 Oh Lordship, when this earth, the storehouse of all kinds of medicinal herbs, was in the stormy waves of the waters of devastation at the end of the Yuga, You with all Your power very quickly were there for [the rescue of] her and me oh Unborn One. I offer You, the ultimate source of life of the entire universe, therefore my respectful obeisances.

Shloka: 6

Bhagavan Parichinmayaatman-------------------------O Lord! Supreme Light of Pure Consciousness

Ayam aryamaa pitrganapravarah-----------------------This Aryama, chief of the manes

Samsevate tvaam aaseenam----------------------------- worships You, who reside

Varsham hiranmaya-samaahvayam-auttaraaham-----------in the region called Hiranmaya, north of Ilavrta

Adridhrti-karmat*ha-kaamat*haanga--------------------------in the form of Kurma, great tortoise that could bear the Mandara mountain on its back

( t*ha pronounced as th in ant-hill)

Bhajaami tvaam tam------------------------------------------I worship You of such nature

I worship You, O Lord who are Supreme Consciousness, residing in the region called Hiranmaya, which is north of Ramyaka in the form of Tortoise who held up the Mandara mountain and whom Aryama, the chief of the manes, worships.

FROM BHAGAVATAM

Residing in Hiranmaya the Supreme Lord manifests with the body of a tortoise [Kurma]. Aryamâ, the leader of the forefathers, worships together with the people of that realm that dearmost embodiment of Him, singing the following hymn.

 'My Lord, our respects for You, the Supreme Lord in the form of a tortoise. You are the embodiment of all good qualities, again and again we offer You our obeisances whose position cannot be discerned, You the greatest one, He who reaches everywhere and the Shelter of All.

This form of You of the visible cosmic complete which You manifested by Your creative potency and is known by so many appearances, is beyond any measure and we therefore cannot perceive it as it is - unto You, whose actual form cannot be expressed in words, our respects.

What is born from a womb, born from humidity, born from an egg, born from the earth; what moves or does not move around, a god, a sage or forefather; what exists as the material elements, the senses, the higher worlds, the sky, the earthly worlds, the hills and mountains, the rivers, the oceans, the islands, the stars and the planets, thus are all different notions of one and the same [form of You].

From You, with Your countless different names, forms and features, the learned ones derive their notion of numerical proportions, enumerations and compositions, the truth of which they verify by observation. Unto Him who thus discloses Himself in analysis, You, I offer my obeisances

Shloka: 7

Kim cha yajnyavaraaha-moorte--------------------------Further, O Yajnya-varaaha (Divine Boar, the embodiment of sacrifice)

Vijnyanuta---------------------------------------------------who are praised by the enlightened (educated) ones

Tvam damshtraagra-ghrst*ha-ghanaprsht*ha-

garisht*ha-varshmaa samsevitah---------------------------May You, whose body is so huge that the tusks rub against the clouds, and who are worshipped

(t*ha as ant-hill)

Priyayaa dharanyaa------------------------------------------by Your consort, the Mother Earth

Mahita- mantranuti-Prabhedaih-----------------------------with various mantras and stotras, hymns

Uttareshu kurushu--------------------------------------in the Uttara Kuru region, north of Hiranmayas

Paahi---------------------------------protect

To the extreme north of Jambu-dwipa lies the Uttara-Kuru region. In that region, Your consort Mother Earth along with the wise educated persons of the clan of Kurus, worship in the form of Yajnya-varaaha with devotion and chanting various great mantras and hymns of praise, whose body is so huge that the tusks touch the cloud, protect all the devotees.

FROM BHAGAVATAM

 Also in the northern territory called Kuru there is the Supreme Lord, the Original Person of Sacrifice, in His boar form,[yajnya-varaaha moorti] There He is over and over worshiped by the Goddess and this planet earth, together with the inhabitants of [Uttara-]Kuru who are unrelenting in their devotional service unto Him. In this worship the following Upanishad verses are repeated:

'We offer the Supreme Lord our obeisances who is understood by means of the different mantras for the sacrifices, the rituals and all the great ceremonies that are part of His body. That great personality, the purifier of our karma who manifested Himself in all the three [previous] ages we offer our respects.

For the great scholars full of wisdom material nature with her modes constitutes Your form. Just like with fire that manifests itself in wood when one spins a stick, they in their spiritual investigations seeking the cause find You who remain hidden when one endeavors (attempt by emplying effort) for results. Unto You, that Soul manifesting Himself, my respects.

Those whose intelligence stabilized, because of carefully considering all the different limbs of the yoga system, are thus completely freed from the mâyâ of Your external form, the illusion that is raised by the objects of the senses, the demigods [of the sun, the moon, the fire etc] who rule the senses, the body, the Time that rules [the Ruler], the doer [the ego] and the modes of nature, whom one all perceives as matters of fact. My repeated obeisances unto that Sublime Soul.

You entertaining no desires with maintaining, annihilating ( total destruction)and creating the universe, You who in Your supervision with guna and karma - like iron moving towards a magnet - wants to [take care of the souls] but does not desire [Your manifestation], You who are there as the witness to the actions and reactions, I offer my obeisances.

Before Him who in the original form of a boar, playful like an elephant, after killing the most formidable daitya opponent in the fight, emerged from the water of the Garbhodaka ocean keeping me, the earth, on top of His tusks [Hiranyâksha]  before that Almighty Lord, I bow down.

Shloka :8

He Vishno---------------------------------O All-Pervading Lord!

Tvam Parilasan raamaatmakah-------------You shining in the form of Sri Ramachandra

Seetaabhiraama-Paramaadbhuta-Roopashaalee--------------the form most wonderful and pleasing to Sita

Samsevitah hanumataa----------------------------------------and being who worshipped by Hanuman

Drdha-Bhakti-bhaajaa-----------------------------------------with unswerving devotion

Kimpurushaakhya-varshe--------------------------------------in the region called 'Kimpurusha'

Bhajati disham yaamyaam------------------------------------which is situated to the south of Ilavrta

Paripaahi------------------------------------------------------protect

 O All Pervading Lord! Who do shine as Rama with a form which captivates Sita and is most wonderful and resplendent who are worshipped with firm devotion by Hanuman in the region known as Kimpurusha to the south of Ilavrta, protect all the devotees.

FROM BHAGAVATAM

 'In the land of Kimpurusha the supreme and greatest devotee Hanumân delighting in service at His feet is together with the people always engaged there in worship of the Supreme Lord Râmacandra, the Original Personality who as the elder brother of Lakshmana is so pleasing to Sita

 Together with Ârshthishena [the leader of Kimpurusha] attentively listening to the stories about his most auspicious master and Lordship being chanted by a company of Gandharvas, he [Hanumân] himself prays this:

'Oh my Lord, my obeisances unto You, the Sweet Lord discussed in the scriptures. All my respects for You who possess all the good qualities one also finds with the advanced devotees. My reverence(respect) for You as the One who is in control of His senses and 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 before You, the great personality and godhead of the brahmins, the King of Kings.

Let me worship Him, the absolutely pure, supreme truth, that one measure for understanding the world who by His spiritual potency vanquishes (conquer, overpower, defeat) the influence of the modes of nature. He is the inner peace of wisdom to be attained when one, beyond name and form, is free from ego.

Incarnated as a human being He was not only there as the Almighty One to kill the demon [Râvana], but also as the One instructing the mortals of this material world. For what other reason would there have been all the misery of Sîtâ's being separated from Him, the Supreme Lord, but to [offer the opportunity to] serve the One satisfied within, the original spiritual soul?

In truth He, the Supreme Soul and best friend of the ones self-realized, is never attached to whatever within the three worlds. He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ or could be disturbed by [what happened with] Lakshmana [His brother and eternal associate].

 It is not one's birth, one's fortune, one's eloquence, ( the art of speech, fluent in speaking or writing)one's wit or one's physique that creates the satisfaction of the greatest One, for the brother of Lakshmana even accepted for His friends us the forest dwellers who miss all these qualities.

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

Shloka: 9

He bhooman iha----------------------------------------O Lord! In this region of Bharata, may You

Naaraayanah narasakhah------------------------------Narayana, friend of Nara

Saadhujannabhirakshee aakalpa-kaalam---------------protector of the virtuous till the end of the world

Samupaasyamaanah-------------------------------------being duly praised and worshipped

Shreenaaradena Sah--------------------------------------by sage Sri Narada, accompanied

Bhaaratakhandamukhyaih--------------------------------by the leading devotees of Bharata-Varsha

Saankhya-yoga-nutibhih-------------------------------with hymns based on Sandhya and yoga systems

Paaripaahi------------------------------protect

O Infinite one! You, Narayana with Nara as Your companion, who reside in Bharata Varsha til Pralaya for the protection of the virtuous and who are meditated upon by the foremost devotees in Bharatavarsha along with Sri Narada by means of hymns based on Sankhya and Yoga systems, deign to protect all devotees.

From Bhagavatam

The Supreme Lord also present in the land of Bhârata is till the end of the millennium [  Millennium refers here not to a period of thousand years, but to a period of thousand mahâyugas of 4320 millions of years each, a period also called a kalpa representing the duration of one day of Brahmâ's life which itself lasts a hunderd years],known there as Nara-Nârâyana. He whose glories are inconceivable shows His causeless mercy there to those who aspire self-realization and practice austerities which are conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego.
The practice of analytic yoga on how one should understand the Personality of God as formulated by the Lord, was instructed to Sâvarni Manu by the fortunate Nârada, who together with the followers of the system of status orientations [the varnâs'rama system], living in the land of Bhârata [India] with great ecstatic love serves the Lord while he chants this:
 'My respectful obeisances unto You oh Lord, oh master of the senses and freedom from attachment in person, my respects unto You who are the only asset of a person living in [voluntary] poverty. You Nara-Nârâyana, are the most exalted one of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original person of the self-realized; again and again I thus offer You my reverential homage.'
And he sings thereto: 'You are the doer 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 are the seer of everything, ever polluted by the material qualities. I offer You, the unattached and pure, profound witness, my respects.
 Having forsaken one's identification with the body, one must, at the end of one's time [of living], with a devotional attitude concentrate one's mind upon You who are transcendental to the material qualities. This forsaking constitutes the perfection of the practice of yoga as explained by the almighty Lord Brahmâ.
 A person driven by desire thinks in fear about the present and future of his children, wife and wealth, but anyone who knows about the hopelessness of this vehicle of time, considers such endeavors only a waste of time because the body is lost in the end.
Therefore our master, oh Lord in the beyond, I pray that we by dint of the [bhakti] yoga unto You very soon may forsake this fixed notion of 'I' and 'mine' about the banality of this vehicle of time, this illusory reality of  Yours wich is so difficult to overcome, so that we may realize our original nature.

Shloka : 10

Ayi lokaah bhajanti tvaam-------------------------------O Lord! People worship You

Arka-roopam Plaakshe-----------------------------------in the form of the Sun in Plakshe

Induroopam shaalmala----------------------------------in the form of the Moon in shalmala

Vahniroopam kushanaamani dveepe---------------------in the form of fire in the island called 'Kusa'

Amburoopam kraunche-----------------------------------in the form of water in Kraunche

Vaayumayam shaake Atha Ayi----------------------------in the form of air in the saka island and O Lord!

Brahmaroopam Pushkara naamni cha--------------------in the form of Brahma in Pushkara island

O Lord! People worship You in the form of the Sun in Plaaksha as the Moon in shaalmala as Fire in Kusadvipa as water in Krauncha, as Wind in Shaaka and as Brahma in Pushkara.

FROM BHAGAVATAM

 The dimensions, characteristics and form of the divisions of Plaksha and the others dvîpas that are called varshas [or lands]

 The way Mount Meru is surrounded by the dvîpa of Jambû, that dvîpa on its turn is [as seen from the inside] surrounded by a salty ocean that is just as wide. That ocean is surrounded, like a moat by a park, by the dvîpa of Plaksha which stretches out twice as much. It was named after the plaksha tree that is as tall as a jambû but twice as wide. At  the root of that tree which rises magnificently splendorous, there is a fire that counts seven flames. The master of that dvîpa is the son of Priyavrata named Idhmajihva. When he retired for the yoga of self-realization he divided the dvîpa into seven varshas that he named after his seven sons.

 S'iva, Yavasa, Subhadra, S'ânta, Kshema, Amrita and Abhaya, are thus the varshas. They have seven rivers and mountains. The seven mountain ranges marking the varshas are known as Manikûtha, Vajrakûtha, Indrasena, Jyotishmân, Suparna, Hiranyashthhîva and Meghamâla. The main rivers are the Arunâ, Nrimnâ, Ângirasî, Sâvitrî, Suptabhâtâ, Ritambharâ and the Satyambharâ. Touching their water washes away the passion and darkness of the four types of men whom one there [according to their vocations] calls the Hamsas, Patangas, Ûrdhvâyanas and Satyângas [the swanlike ones, the rulers, the ambitious ones and the faithful ones]. For a thousand years they live there like gods with most beautiful bodies, having children and performing Vedic rituals at the gate to heaven. They worship the Supreme Lord, the Supersoul in the form of the sun god the way it is prescribed in the holy scriptures praying:

'Let us take to the shelter of Sûrya, the god of the sun who is a manifestation of Lord Vishnu, the authentic Soul of the truth of righteousness, of Brahman and of eternal life and death.' 

In Plaksha and the other four dvîpas the people are without exception born with the perfections of a long life, good sense, bodily and mental fortitude, physical power, intelligence and bravery.

Surrounded by an ocean of sugarcane juice equally wide, there is beyond Plakshadvîpa another dvîpa called S'âlmala which is twice as big and surrounded by an ocean of liquor [or wine; surâ*].

 That dvîpa received its name from a s'âlmalî tree as big as the plaksha tree and in that tree, so one says, Garuda the carrier bird of Vedic prayers unto Lord Vishnu, has his residence.

The son of Priyavrata called Yajñabâhu is the master of that dvîpa. He divided it into seven varshas according to the seven names of his sons: Surocana, Saumanasya, Ramanaka, Deva-varsha, Pâribhadra, Âpyâyana and Avijñâta.

 The seven mountains there are known by the names of Svarasa, S'atas'ringa, Vâmadeva, Kunda, Mukunda, Pushpa-varsha and the Sahasra-s'ruti. The seven rivers are the Anumati, Sinîvâlî, Sarasvatî, Kuhû, Rajanî, Nandâ and Râkâ.

 The people living in those varshas are known as the S'rutadharas, Vîryadharas, Vasundharas and Ishandharas [those who  listen, are heroic, are wealthy and are obedient]. Fully conversant with the Vedic knowledge they worship the Supreme Lord in the form of Soma-âtmâ ['the true self of the sacrificial beverage' or the moon god]:

'With his effulgence he divides the time in the light and dark period of the month [s'ukla and krishna]. May he, that divinity of the moon and the grain to be distributed to the forefathers and the gods, may that king of all people, remain favorably disposed unto us.'

Next there is outside of that ocean the dvîpa called Kus'a which, like the dvîpa mentioned before, is twice as big and surrounded by an ocean of ghee that is equally wide. The kus'a grass created by God gave that dvîpa its name because all directions are illumined by the effulgence of the young sprouting grass that glows like another kind of fire.

The son of Mahârâja Priyavrata called Hiranyaretâ oh King divided as the master of that island, when he retired for his penance, his dvîpa among his seven sons with the names of Vasu, Vasudâna, Dridharuci, Nâbhigupta, Stutyavrata, Vivikta and Vâmadeva.

The seven mountain ranges of these varshas are the Cakra, Catuhs'ringa, Kapila, Citrakûtha, Devânîka, Ûrdhvaromâ and Dravina mountains and the rivers are the Ramakulyâ, Madhukulyâ, Mitravindâ, Srutavindâ, Devagarbhâ, Ghritacyutâ and Mantramâlâ.

At those waters the inhabitants of Kus'advîpa who are named the Kus'alas, Kovidas, Abhiyuktas and Kulakas [or the grass sitters, the experienced ones, the competitors and the artisans] skilled in the rituals worship the Supreme Lord in the form of the fire god called Jâtaveda ['he who awards the wages']:

 'Of all the demigods of the Supreme Brahman who constitute the limbs of the Original Person, you oh god of the fire, are the one who  personally carries the offerings of ghee and grains [to the Lord]. [Please accept] therefore our sacrifice for the Supreme Personality of Godhead.'

Just as Kus'advîpa is surrounded by an ocean of ghee, Krauñcadvîpa outside of it and being twice as big, is surrounded by an ocean of milk [or plant juice] of the same size. The king of the mountains named Krauñca situated there gave that dvîpa its name.

Even though Guha [the son of S'iva, Kârttikeya] destroyed the vegetation there with his weapons, he [the mountain] stands unafraid because he constantly bathes in the ocean of milk and enjoys the protection of the mighty Varuna [the demigod of the seas].

Ghritaprishthha, the son of Mahârâja Priyavrata, the ruler of that dvîpa gave its seven sections, its varshas, the names of his sons whom he, all just as powerful as he was, appointed as their rulers. He thereafter resorted to the lotus feet of the Supreme Lord Hari, the Soul of all souls whose glories are so auspicious.

 Âma, Madhuruha, Meghaprishthha, Sudhâmâ, Bhrâjishthha, Lohitârna and Vanaspati were the sons of Ghritaprishthha and the seven mountain ranges were celebrated as the S'ukla and Vardhamâna, Bhojana, Upabarhina, Nanda, Nandana and Sarvatobhadra mountains. The seven rivers were the Abhayâ, Amritaughâ, Âryakâ, Tîrthavatî, Rûpavatî, Pavitravatî and the S'uklâ.

Sanctified by bathing in the pellucid waters of all those rivers the inhabitants of those varshas who are called the Purushas, the Rishabas, the Dravinas and the Devakas [or the authentic, the superior, the wealthy and the sporting ones], worship with folded hands filled with water [the Lord in the form of Varuna] the deity of water:

'Oh water, oh might of the Original Personality, you sanctify the earth, its life, its paradise. May our touching this water, that because of its nature destroys the spirit of evil, purify our bodies.'

 Beyond the ocean of milk the dvîpa of S'âka is situated measuring a 3.2 million yojanas wide. It is surrounded by an ocean of whey of the same width and owes its name to a most fragrant fig tree that can be smelled all over the dvîpa.

Another son of Priyavrata named Medhâtithi is the ruler there. He also divided his dvîpa in seven varshas with the names of his seven sons Purojava, Manojava, Pavamâna, Dhûmrânîka, Citrarepha, Bahurûpa and Vis'vadhâra whom he appointed there as their rulers. He thereafter entered the forest for penance with his mind absorbed in the infinity of the Supreme Lord.

 The seven mountains forming the borders of the varshas are the Îs'âna, Urus'ringa, Balabhadra, S'atakesara, Sahasra-srota, Devapâla and Mahânasa mountains and the seven rivers there are the Anaghâ, Âyurdâ, Ubhayasprishthi, Aparâjitâ, Pañcapadî, Sahasra-s'ruti and the Nijadhriti.

The people of those varshas, the Ritavratas, the Satyavratas, the Dânavratas and the Anuvratas [the varnas of the God-fearing ones, the ones vowed to the truth, the providers, and the followers] cleanse themselves of their passions and ignorance with the practice of regulating their breath which is ruled by the demigod Vâyu. They absorbed in transcendence worship him as the representative of the Supreme Personality with:

 'You entering all living beings are the one Supersoul within, the direct controller who maintains by the functions of the inner airs. Please direct us, for you control the entire cosmos.'

Also beyond this ocean of whey there is another dvîpa named Pushkara which is twice as big as the previous one and surrounded by an ocean of sweet water of the same size. There a very big lotus flower is found with 100 million flower petals of pure gold that are like the flames of a blazing fire. This lotus is considered the sitting place of the all-powerful Lord of the Lotus [Brahmâ].

That dvîpa has one mountain range named Mânasottara that separates the varshas on the inner and the outer side. Measuring a 10.000 yojanas high and wide, it harbors in its four directions the cities of the four demigods ruling there [Indra, Yama, Varuna and Soma]. The chariot of the sun god Sûrya, circumambulating mount Meru on its highest point, moves around in an orbit that calculated in terms of the days and nights of the demigods [ A day and a night of the demigods consists of a so-called Uttarâyana course of the sun through the south and a Dakshinâyana course through the south, one solar year thus. A year of the god consists of 360 of such days.] consists of one complete year.

The ruler of that dvîpa, also a son of Priyavrata with the name Vîtihotra, named the two varshas there after his two sons Ramanaka and Dhâtaki and appointed them as their rulers when he, just as his other brothers did, restricted himself to virtuous activities to satisfy the Supreme Lord.

 The people of those lands worship for the fulfillment of their desires with ritualistic activities the Supreme Lord in the form of Lord Brahmâ and pray the following: 

'Someone of a firm conviction must free from duplicity and peacefully, by consciously dealing with the illusion [with the help of ritualistic activities] worship the Supreme Personality in the form of him [Lord Brahmâ] who discloses the supreme Brahman. That almighty Lord we offer our obeisances.

Shloka:11

Sindhushaayin--------------------------------O Lord, residing in the Milky Ocean

tvam shimshumara-vapushaa----------------May You, visualized in the form of 'Simsumara'

Abhikalpyamaanaih sarvaih uduprakaraih--------fancied to be formed of a galaxy of all stars

Dhurvaadibhih cha grahaih-------------------------like Dhruva and the planets

Puchchaadikeshu avayaveshu-----------------------in the tail and other limbs

Upaasyah--------------------------------------------and worthy of being meditated upon

Mahataam sandhyaasu------------------------------by great people during the three Sandhyas

Rundhi mama narakam-----------------------------please destroy my sufferings

O Lord reposing ( lying, situated)/reclining on Adisesha in the Milky Ocean! You are worshipped by great people in Your form of Simsumara,( it is an aquatic mammal more like a porpoise. not a crocodile and more like a whale) at three Sandhyas ( morning, noon and evening) with all the stars such as Pole star, etc. and all the planets imagined as forming the limbs, protect me from the sins, I might have committed knowingly or unknowingly, because of which I may have to fall in to the hell of Raurava.(8) This [form of S'is'umâra] certainly is the form of the Supreme Lord, of Lord Vishnu who consists of all the demigods. With that form before one's eyes one should each morning, noon and evening in all modesty meditate upon the following words: 'Our obeisances unto this resting place of all the luminous worlds, unto the master of the demigods, the Supreme Personality in the form of Time upon whom we meditate' [namo jyotih-lokâya kâlâyanâya animishâm pataye mahâ-purushâya abhidhîmahîti, ] Those who in respect of that leader of the demigods consisting of all the planets and stars, that destroyer of sin, practice the mantra as mentioned above by three times a day offering their respects this way or by three times a day meditating as such [in silence], will by that respect [for our sweet Lord in the form of] time very soon find all their sins annihilated.

Shloka: 12

Bhaje bhavantam sheshatanum-----------I worship You in the form of Adisesha

Paataala-moola-bhuvi------------residing at the bottom of the Patala- loka

Lolaika-kundala-viraaji-sahasra-sheersham------------ having a thousand hoods and shining with one dangling ear-pendant

Neelaambaram dhrtahalam----------------wearing a blue garment, carrying a plough

Jushtam bhujag-aanganaabhih------------and being worsipped by serpent women

Gurugehanaatha hara gadaan----------------------------O Lord of Guruvayoor! Destroy my ailments

I worship You who are in the form of Adisesha with thousand heads which shine with a single ever dangling ( swinging to and fro, swaying) ear-ring at the bottom of Patala who wears a blue garment has a plough as a weapon and is worshipped by naga damsels (naga kannigai). O Lord of Guruvayoor! Deign to eradicate my ailments.

lolah ----- also means nether regions

Ekah-------the chief

Kundalah  kundam  laati iti kundalah----- assumes the form of a circle i.e. a serpant

He is the chief of the serpants in the nether regions.

Sankhya and Yoga are said to be two ear-rings of the Lord. One was taken by Kapila and other by Adisesha, who was born as patanjali, the author of the Yoga Sutras.

In this dashaka, the forms in which the same Lord is worshipped in the various regions are described in the first nine shlokas. All these 9 regions are in Jambudvipa. The remaining 6 dvipas and forms of Lord in them are described in shloka 10.