FolioCorpusŚrīmad-Bhāgavatam

5.16 · A Description of Jambūdvīpa

27 verses · 🖨 Class prep
1 2 3 4 5 6 7 8 9 10 11 12 13-14 15 16 17 18 19 20-21 22 23 24 25 26 27 28 29
Book Bhagavata Canto 5 · R.E.A.P
A Astronomical Avataras SB 5.16–5.19 · 8 sub-topics Open on bhagavata.keshavaswami.com ↗
Read summary inline (10326 chars)

A - Astronomical Avataras (16-19) The astronomical analysis of the Srimad-Bhagavatam is remarkable. It describes innumerable universes, each one a spherical shell surrounded by layers of elemental matter that separate material space from the unlimited spiritual world. The region within the shell is called the Brahmanda, or ‘Brahma egg.’ It contains an earth disk or plane – called Bhu-mandala – that divides the universe in half. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas (islands), varsas (regions), and samudras (oceans). The Lord appears in each varsa (region of the earth) as the astronomical avatara to whom the residents offer choice prayers. Of the nine varsas , Bharata-varsa (the region we are currently living in) is especially glorified as the ideal place for spiritual cultivation.

Previous Deepening our Devotion Next Jambudvipa Last updated 1 year ago

A - Astronomical Avataras (16-19)

A - Astronomical Avataras (16-19) The astronomical analysis of the Srimad-Bhagavatam is remarkable. It describes innumerable universes, each one a spherical shell surrounded by layers of elemental matter that separate material space from the unlimited spiritual world. The region within the shell is called the Brahmanda, or ‘Brahma egg.’ It contains an earth disk or plane – called Bhu-mandala – that divides the universe in half. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas (islands), varsas (regions), and samudras (oceans). The Lord appears in each varsa (region of the earth) as the astronomical avatara to whom the residents offer choice prayers. Of the nine varsas , Bharata-varsa (the region we are currently living in) is especially glorified as the ideal place for spiritual cultivation.

Previous Deepening our Devotion Next Jambudvipa Last updated 1 year ago

Astronomical Avataras

A - Astronomical Avataras (16-19) Astronomical Avataras Chapter 17, 18, 19 Amongst the nine varsas in Jambudvipa, all of them except Bharata-varsa are considered heavens on earth ( bhauma-svarga ) meant for the material enjoyment of highly pious entities. Each of the nine varsas has a predominating deity in a particular form, to whom the residents offer heartfelt prayers with profound meaning. Amongst the nine varsas , Bharata-varsa, which can be understood in one sense as India, and in another sense as the total area inhabited by human beings, is particularly special. The heavenly realms afford so much material enjoyment that one becomes oblivious to spiritual pursuits. The hellish planets are so disturbing that souls are overwhelmed with the struggle for survival. Bharata-varsa, the most balanced realm, is so ideal that even the demigods pray to take birth there, since it affords one the best opportunity to purify their existence and return back to Godhead.

Previous Descent of the Ganges Next Worldview Last updated 1 year ago

Descent of the Ganges

A - Astronomical Avataras (16-19) Descent of the Ganges Chapter 17 When Lord Vamanadeva begged Bali Maharaja for three steps of land, [ 19 ] the Lord’s first two steps covered all three planetary systems. In the process, His left foot pierced the covering of the universe. A few drops of water from the Causal Ocean (the corner of the spiritual universe where Maha Vishnu lies down) thus entered the universe and became known as the sacred Ganges. The Ganges takes a particular course through Dhruvaloka, the planets of the Sapta Rishis, the moon, atop mount Sumeru, and then divides into four branches. [ 20 ]

Previous Jambudvipa Next Astronomical Avataras Last updated 1 year ago

Jambudvipa

A - Astronomical Avataras (16-19) Jambudvipa Chapter 16 In Canto Five, Chapter 1 , Sukadeva Goswami explained how Priyavrata’s chariot had followed the suns and created seven impressions that became the seven oceans, and subsequently divided Bhu-mandala into seven islands. On Maharaja Pariksit’s request he elaborated on this complex subject matter. In the centre of Bhu-mandala is the circular ‘island’ of Jambudvipa, with its nine varsas . Sukadeva Goswami offered a detailed description of Ilavrta-varsa and its various lakes, gardens, trees and rivers. In the centre of Jambudvipa stands the cone-shaped Sumeru Mountain, which represents the world axis and is surmounted by the city of Brahma, the universal creator.

Previous A - Astronomical Avataras (16-19) Next Descent of the Ganges Last updated 1 year ago

Worldview

A - Astronomical Avataras (16-19) Worldview “A human being born in the land of Bharata-varsa has the special prerogative to develop Krishna consciousness. Therefore those already born in Bharata- varsa should take lessons from the sastras and guru and should fully take advantage of the mercy of Sri Chaitanya Mahaprabhu in order to be fully equipped with Krishna consciousness. By taking full advantage of Krishna consciousness, one goes back home, back to Godhead ( yanti mad-yajino ‘pi mam [Bg. 9.25]) . The Krishna consciousness movement is therefore spreading this facility to human society by opening many, many centers all over the world so that people may associate with the pure devotees of the Krishna consciousness movement, understand the science of Krishna consciousness and ultimately go back home, back to Godhead.” (SB 5.19.28) The Srimad-Bhagavatam describes the material body as klesada , which literally means the ‘giver of suffering.’ The same book later describes the material body as arthada , which literally means the ‘giver of great benefit.’ By nature, the body will go through old age and disease, inflicting great discomfort and pain upon the conditioned soul. The same body, however, when engaged in spiritual activities, is an invaluable vehicle that can draw us closer to Krishna. In the same way, according to our vision of the material world, we will experience a certain quality of life whilst here, and reap the concomitant reactions when we leave.

Previous Astronomical Avataras Next Path of Karma – AT the World Last updated 1 year ago

Path of Bhakti – BEYOND the World

A - Astronomical Avataras (16-19) Worldview Path of Bhakti – BEYOND the World The bhakti-yogis look BEYOND the world. This world is a bridge leading to our true home, and things within it can be appropriately engaged for the purpose of pleasing Krishna. Devotees find a way to interact with the world which uplifts themselves and elevates others. This is known as yukta-vairagya , or the process of engaging worldly things for a higher cause and spiritual purpose. [ 21 ] Taking a human birth in the earthly realm is a unique opportunity to perfect one’s spirituality. In an age where Krishna reveals the joyful process of chanting ( harinam-sankirtana ), all the obstacles, issues and complexities can easily be overcome. For persons who adopt this spiritual lifeline, the whole world becomes full of happiness ( visvam purna sukhayate ). As Lord Siva explains: “Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation, and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.” (SB 6.17.28)

Previous Path of Jnana – AWAY from the World Next P - Planetary Systems (20-26) Last updated 1 year ago

Path of Jnana – AWAY from the World

A - Astronomical Avataras (16-19) Worldview Path of Jnana – AWAY from the World Others see the material world as an illusion – they look AWAY from the world. In a world where communication is wireless, politics is shameless, people are jobless and desires are endless, they conclude that everything is useless! Having failed in their attempts to enjoy the world, they develop a sense of detachment and a desire to escape the world. This can lead to an impersonal vision where they label the entire material manifestation as an illusion, and instead aspire to enter a spiritual void. The Srimad-Bhagavatam, however, clarifies that though the material world is temporary and insubstantial, it is not unreal. A photocopy may lack the colour clarity, quality and detail of the original, but it’s nevertheless a real document that provides information. In the same way, the material world, though lacking the fullness of the spiritual world, has its part to play and can render us great benefit if we interact with it appropriately. In the initial years of spiritual life, many practitioners may go through elements of this detached psychology. They find that they can’t relate to friends, family, career or material goals any more. Their earnest desire to spiritually connect can leave them somewhat estranged from the material world, struggling to find the motivation to interact with it in the same way they did previously.

Previous Path of Karma – AT the World Next Path of Bhakti – BEYOND the World Last updated 1 year ago

Path of Karma – AT the World

A - Astronomical Avataras (16-19) Worldview Path of Karma – AT the World Some see the material world as an object of enjoyment – they look AT the world. This is known as the path of karma. Because they see the various elements of material nature as a facility for physical and mental gratification, they ultimately experience frustration. For those who embody this enjoying spirit, Krishna rubber stamps the material world as temporary and miserable ( dukhlayam asasvatam ). Oftentimes, we’ll endeavour for material things and fail to get them – frustrated! Other times, we’ll get those things, but find the material experience is a let-down – frustrated! Sometimes, we’ll get those things, and feel the gratification, only to witness that experience eventually taken away – frustrated! When we look AT the world, we are looking for the right thing, but in the wrong place. Even those who practice so-called religious life may come under this category. Though in contact with spiritual literatures, spiritual people and spiritual practices, their motives are still basically material. They may practice religion, but see it as a vehicle for material prosperity. For them, God is the cosmic order supplier – someone to approach in times of need and want.

Previous Worldview Next Path of Jnana – AWAY from the World Last updated 1 year ago

— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.16.1

↗
राजोवाच उक्तस्त्वया भूमण्डलायामविशेषो यावदादित्यस्तपति यत्र चासौ ज्योतिषां गणैश्चन्द्रमा वा सह द‍ृश्यते ॥ १ ॥
rājovāca
[raajovaacha]
uktas tvayā bhū-maṇḍalāyāma-viśeṣo yāvad ādityas tapati yatra cāsau jyotiṣāṁ gaṇaiś candramā vā saha dṛśyate.
[uktas tvayaa bhoo-mandalaayaama-vishesho yaavad aadityas tapati yatra chaasau jyotishaam ganaish chandramaa vaa saha drishyate.]
Word-for-word
rājā uvāca — Mahārāja Parīkṣit said uktaḥ — already been said tvayā — by you bhū-maṇḍala — of the planetary system known as Bhū-maṇḍala āyāma-viśeṣaḥ — the specific length of the radius yāvat — as far as ādityaḥ — the sun tapati — heats yatra — wherever ca — also asau — that jyotiṣām — of the luminaries gaṇaiḥ — with hordes candramā — the moon vā — either saha — with dṛśyate — is seen.
Blended reading (Sanskrit + English inline)
rājovāca
rājā uvāca
Mahārāja Parīkṣit said
uktas tvayā bhū-maṇḍalāyāma-viśeṣo yāvad ādityas tapati yatra cāsau jyotiṣāṁ gaṇaiś candramā vā saha dṛśyate.
uktaḥ
already been said
tvayā
by you
bhū-maṇḍala
of the planetary system known as Bhū-maṇḍala
āyāma-viśeṣaḥ
the specific length of the radius
yāvat
as far as
ādityaḥ
the sun
tapati
heats
yatra
wherever
ca
also
asau
that
jyotiṣām
of the luminaries
gaṇaiḥ
with hordes
candramā
the moon
vā
either
saha
with
dṛśyate
is seen.
King Parīkṣit said to Śukadeva Gosvāmī: O brāhmaṇa, you have already informed me that the radius of Bhū-maṇḍala extends as far as the sun spreads its light and heat and as far as the moon and all the stars can be seen.
Purport

In this verse it is stated that the planetary system known as Bhū-maṇḍala extends to the limits of the sunshine. According to modern science, the sunshine reaches earth from a distance of 93,000,000 miles. If we calculate according to this modern information, 93,000,000 miles can be considered the radius of Bhū-maṇḍala. In the Gāyatrī mantra, we chant om bhūr bhuvaḥ svaḥ. The word bhūr refers to Bhū-maṇḍala. Tat savitur vareṇyam: the sunshine spreads throughout Bhū-maṇḍala. Therefore the sun is worshipable. The stars, which are known as nakṣatra, are not different suns, as modern astronomers suppose. From Bhagavad-gītā (10.21) we understand that the stars are similar to the moon ( nakṣatrāṇām ahaṁ śaśī ). Like the moon, the stars reflect the sunshine. Apart from our modern distinguished estimations of where the planetary systems are located, we can understand that the sky and its various planets were studied long, long before Śrīmad-Bhāgavatam was compiled. Śukadeva Gosvāmī explained the location of the planets, and this indicates that the information was known long, long before Śukadeva Gosvāmī related it to Mahārāja Parīkṣit. The location of the various planetary systems was not unknown to the sages who flourished in the Vedic age.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Parīkṣit said: You have described the specific dimensions of Bhū-maṇḍala, which extends as far as the sun shines and within which the moon along with the other luminaries are seen. The Sixteenth Chapter describes the dimensions of Jambūdvīpa and Sumeru, which is the middle of the continents and mountains. Parīkṣit inquires about the dimensions of the islands and oceans which he heard about in the story of Priyavrata, after that topic was completed in SB 5.1.30. The breadth of Bhū-maṇḍala extends as far as the sun shines and within it the moon and other luminaries are seen.
Related lectures
Personal Guidance
Even the boundary of our planetary system is set by sunlight and visibility — humbling for those who imagine our species' senses define reality. The cosmos has scale we cannot grasp; honoring that is the start of true intelligence.
Reflection Questions
  • Where has the limit of your senses become, in your mind, the limit of what is real?
  • How does cosmic scale reframe the urgency of today's concerns?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.2

↗
तत्रापि प्रियव्रतरथचरणपरिखातै: सप्तभि: सप्त सिन्धव उपक्‍ल‍ृप्ता यत एतस्या: सप्तद्वीपविशेषविकल्पस्त्वया भगवन् खलु सूचित एतदेवाखिलमहं मानतो लक्षणतश्च सर्वं विजिज्ञासामि ॥ २ ॥
tatrāpi priyavrata-ratha-caraṇa-parikhātaiḥ saptabhiḥ sapta sindhava upakḷptā yata etasyāḥ sapta-dvīpa-viśeṣa-vikalpas tvayā bhagavan khalu sūcita etad evākhilam ahaṁ mānato lakṣaṇataś ca sarvaṁ vi-jijñāsāmi.
[tatraapi priyavrata-ratha-charana-parikhaataih saptabhih sapta sindhava upaklriptaa yata etasyaah sapta-dveepa-vishesha-vikalpas tvayaa bhagavan khalu soochita etad evaakhilam aham maanato lakshanatash cha sarvam vi-jijnaasaami.]
Word-for-word
tatra api — in that Bhū-maṇḍala priyavrata-ratha-caraṇa-parikhātaiḥ — by the ditches made by the wheels of the chariot used by Priyavrata Mahārāja while circumambulating Sumeru behind the sun saptabhiḥ — by the seven sapta — seven sindhavaḥ — oceans upakḷptāḥ — created yataḥ — because of which etasyāḥ — of this Bhū-maṇḍala sapta-dvīpa — of the seven islands viśeṣa-vikalpaḥ — the mode of the construction tvayā — by you bhagavan — O great saint khalu — indeed sūcitaḥ — described etat — this eva — certainly akhilam — whole subject aham — I mānataḥ — from the point of view of measurement lakṣaṇataḥ — and from symptoms ca — also sarvam — everything vijijñāsāmi — wish to know.
Blended reading (Sanskrit + English inline)
tatrāpi priyavrata-ratha-caraṇa-parikhātaiḥ saptabhiḥ sapta sindhava upakḷptā yata etasyāḥ sapta-dvīpa-viśeṣa-vikalpas tvayā bhagavan khalu sūcita etad evākhilam ahaṁ mānato lakṣaṇataś ca sarvaṁ vi-jijñāsāmi.
tatra api
in that Bhū-maṇḍala
priyavrata-ratha-caraṇa-parikhātaiḥ
by the ditches made by the wheels of the chariot used by Priyavrata Mahārāja while circumambulating Sumeru behind the sun
saptabhiḥ
by the seven
sapta
seven
sindhavaḥ
oceans
upakḷptāḥ
created
yataḥ
because of which
etasyāḥ
of this Bhū-maṇḍala
sapta-dvīpa
of the seven islands
viśeṣa-vikalpaḥ
the mode of the construction
tvayā
by you
bhagavan
O great saint
khalu
indeed
sūcitaḥ
described
etat
this
eva
certainly
akhilam
whole subject
aham
I
mānataḥ
from the point of view of measurement
lakṣaṇataḥ
and from symptoms
ca
also
sarvam
everything
vijijñāsāmi
wish to know.
My dear Lord, the rolling wheels of Mahārāja Priyavrata’s chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhū-maṇḍala is divided into seven islands. You have given a very general description of their measurement, names and characteristics. Now I wish to know of them in detail. Kindly fulfill my desire.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In Bhū-maṇḍala, seven oceans were created by the seven ditches made by the wheel of Priyavrata’s chariot from which seven islands of Bhū-maṇḍala, each with distinctive construction appeared, and were described by you. O great devotee! I desire to know all about the oceans and islands, with their measurements and qualities. Seven seas were created, from which (yataḥ) seven island, each of distinctive construction (viśeṣa-vikalpaḥ) belonging to the earth (etasyāḥ) were formed. I desire to know all about the oceans and islands (etat).
Related lectures
Personal Guidance
When a teacher gives a general outline, a serious student asks for the details. Don't be satisfied with vague summaries when precision is available; depth of understanding rewards depth of inquiry.
Reflection Questions
  • What teaching are you content with at summary level when the details would actually help you?
  • Where could one careful question deepen your understanding of something you currently know only generally?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.3

↗
भगवतो गुणमये स्थूलरूप आवेशितं मनो ह्यगुणेऽपि सूक्ष्मतम आत्मज्योतिषि परे ब्रह्मणि भगवति वासुदेवाख्ये क्षममावेशितुं तदु हैतद् गुरोऽर्हस्यनुवर्णयितुमिति ॥ ३ ॥
bhagavato guṇamaye sthūla-rūpa āveśitaṁ mano hy aguṇe ’pi sūkṣmatama ātma-jyotiṣi pare brahmaṇi bhagavati vāsudevākhye kṣamam āveśituṁ tad u haitad guro ’rhasy anuvarṇayitum iti.
[bhagavato gunamaye sthoola-roopa aaveshitam mano hy agune ’pi sookshmatama aatma-jyotishi pare brahmani bhagavati vaasudevaakhye kshamam aaveshitum tad u haitad guro ’rhasy anuvarnayitum iti.]
Word-for-word
bhagavataḥ — of the Supreme Personality of Godhead guṇa-maye — into the external features, consisting of the three modes of material nature sthūla-rūpe — the gross form āveśitam — entered manaḥ — the mind hi — indeed aguṇe — transcendental api — although sūkṣmatame — in His smaller form as Paramātmā within the heart ātma-jyotiṣi — who is full of Brahman effulgence pare — the supreme brahmaṇi — spiritual entity bhagavati — the Supreme Personality of Godhead vāsudeva-ākhye — known as Bhagavān Vāsudeva kṣamam — suitable āveśitum — to absorb tat — that u ha — indeed etat — this guro — O my dear spiritual master arhasi anuvarṇayitum — please describe factually iti — thus.
Blended reading (Sanskrit + English inline)
bhagavato guṇamaye sthūla-rūpa āveśitaṁ mano hy aguṇe ’pi sūkṣmatama ātma-jyotiṣi pare brahmaṇi bhagavati vāsudevākhye kṣamam āveśituṁ tad u haitad guro ’rhasy anuvarṇayitum iti.
bhagavataḥ
of the Supreme Personality of Godhead
guṇa-maye
into the external features, consisting of the three modes of material nature
sthūla-rūpe
the gross form
āveśitam
entered
manaḥ
the mind
hi
indeed
aguṇe
transcendental
api
although
sūkṣmatame
in His smaller form as Paramātmā within the heart
ātma-jyotiṣi
who is full of Brahman effulgence
pare
the supreme
brahmaṇi
spiritual entity
bhagavati
the Supreme Personality of Godhead
vāsudeva-ākhye
known as Bhagavān Vāsudeva
kṣamam
suitable
āveśitum
to absorb
tat
that
u ha
indeed
etat
this
guro
O my dear spiritual master
arhasi anuvarṇayitum
please describe factually
iti
thus.
When the mind is fixed upon the Supreme Personality of Godhead in His external feature made of the material modes of nature — the gross universal form — it is brought to the platform of pure goodness. In that transcendental position, one can understand the Supreme Personality of Godhead, Vāsudeva, who in His subtler form is self-effulgent and beyond the modes of nature. O my lord, please describe vividly how that form, which covers the entire universe, is perceived.
Purport

Mahārāja Parīkṣit had already been advised by his spiritual master, Śukadeva Gosvāmī, to think of the universal form of the Lord, and therefore, following the advice of his spiritual master, he continuously thought of that form. The universal form is certainly material, but because everything is an expansion of the energy of the Supreme Personality of Godhead, ultimately nothing is material. Therefore Parīkṣit Mahārāja’s mind was saturated with spiritual consciousness. Śrīla Rūpa Gosvāmī has stated:

prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate

Everything, even that which is material, is connected with the Supreme Personality of Godhead. Therefore everything should be engaged in the service of the Lord. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura translates this verse as follows:

hari-sevāya yāhā haya anukūla viṣaya baliyā tāhāra tyāge haya bhula

“One should not give up anything connected with the Supreme Personality of Godhead, thinking it material or enjoyable for the material senses.” Even the senses, when purified, are spiritual. When Mahārāja Parīkṣit was thinking of the universal form of the Lord, his mind was certainly situated on the transcendental platform. Therefore although he might not have had any reason to be concerned with detailed information of the universe, he was thinking of it in relationship with the Supreme Lord, and therefore such geographical knowledge was not material but transcendental. Elsewhere in Śrīmad-Bhāgavatam (1.5.20) Nārada Muni has said, idaṁ hi viśvaṁ bhagavān ivetaraḥ: the entire universe is also the Supreme Personality of Godhead, although it appears different from Him. Therefore although Parīkṣit Mahārāja had no need for geographical knowledge of this universe, that knowledge was also spiritual and transcendental because he was thinking of the entire universe as an expansion of the energy of the Lord.

In our preaching work also, we deal with so much property and money and so many books bought and sold, but because these dealings all pertain to the Kṛṣṇa consciousness movement, they should never be considered material. That one is absorbed in thoughts of such management does not mean that he is outside of Kṛṣṇa consciousness. If one rigidly observes the regulative principle of chanting sixteen rounds of the mahā-mantra every day, his dealings with the material world for the sake of spreading the Kṛṣṇa consciousness movement are not different from the spiritual cultivation of Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O guru! The mind fixed on the Lord’s gross form made of matter can absorb itself in the supreme Brahman, Bhagavān, Vāsudeva, light of the soul, who is beyond matter. Therefore, you should explain the structure of the universe. This verse states the result of such inquiry. The word mayā (by me) is not used. (Parīkṣit does not say “By fixing my mind on the Lord’s gross form...”) This indicates that Parīkṣit asks the question, not for himself, but at the request of bhakti-miśra-yogīs present at the gathering who desired to concentrate their minds. I however drink with my ears the honey of topics of the Lord flowing from your lotus mouth. That is my way of attaining the Lord. The phrase bhagavato guṇamaye sthūla-rūpe indicates that the gross form of the universe made of guṇas belongs to the Lord (using possessive case bhagavataḥ). It is thus different from the Lord. The words in the phrase aguṇe 'pi sūkṣmatama ātma-jyotiṣi pare brahmaṇi bhagavati are all in the same case, indicating their equivalence. (Bhagavān is Brahman, the light of the soul, the finest, beyond the guṇas.) This indicates that the Lord is beyond the guṇas. O guru! This indicates that because you are the guru of all the sages you should explain this.
Related lectures
Personal Guidance
Even the gross universal form is a doorway: contemplating it brings the mind into pure goodness, from where the Lord becomes recognizable. Don't dismiss the cosmic visualization as primitive; it is a real ladder for the mind.
Reflection Questions
  • What kind of contemplation actually lifts your mind into goodness, not just into pleasant feeling?
  • Where could the discipline of meditating on the universal form steady your scattered attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.4

↗
ऋषिरुवाच न वै महाराज भगवतो मायागुणविभूते: काष्ठां मनसा वचसा वाधिगन्तुमलं विबुधायुषापि पुरुषस्तस्मात्प्राधान्येनैव भूगोलकविशेषं नामरूप मानलक्षणतो व्याख्यास्याम: ॥ ४ ॥
ṛṣir uvāca
[rishir uvaacha]
na vai mahārāja bhagavato māyā-guṇa-vibhūteḥ kāṣṭhāṁ manasā vacasā vādhigantum alaṁ vibudhāyuṣāpi puruṣas tasmāt prādhān-yenaiva bhū-golaka-viśeṣaṁ nāma-rūpa-māna-lakṣaṇato vyākhyāsyāmaḥ.
[na vai mahaaraaja bhagavato maayaa-guna-vibhooteh kaashthaam manasaa vachasaa vaadhigantum alam vibudhaayushaapi purushas tasmaat praadhaan-yenaiva bhoo-golaka-vishesham naama-roopa-maana-lakshanato vyaakhyaasyaamah.]
Word-for-word
ṛṣiḥ uvāca — Śrī Śukadeva Gosvāmī continued to speak na — not vai — indeed mahā-rāja — O great King bhagavataḥ — of the Supreme Personality of Godhead māyā-guṇa-vibhūteḥ — of the transformation of the qualities of the material energy kāṣṭhām — the end manasā — by the mind vacasā — by words vā — either adhigantum — to understand fully alam — capable vibudha-āyuṣā — with a duration of life like that of Brahmā api — even puruṣaḥ — a person tasmāt — therefore prādhānyena — by a general description of the chief places eva — certainly bhū-golaka-viśeṣam — the particular description of Bhūloka nāma-rūpa — names and forms māna — measurements lakṣaṇataḥ — according to symptoms vyākhyāsyāmaḥ — I shall try to explain.
Blended reading (Sanskrit + English inline)
ṛṣir uvāca
ṛṣiḥ uvāca
Śrī Śukadeva Gosvāmī continued to speak
na vai mahārāja bhagavato māyā-guṇa-vibhūteḥ kāṣṭhāṁ manasā vacasā vādhigantum alaṁ vibudhāyuṣāpi puruṣas tasmāt prādhān-yenaiva bhū-golaka-viśeṣaṁ nāma-rūpa-māna-lakṣaṇato vyākhyāsyāmaḥ.
na
not
vai
indeed
mahā-rāja
O great King
bhagavataḥ
of the Supreme Personality of Godhead
māyā-guṇa-vibhūteḥ
of the transformation of the qualities of the material energy
kāṣṭhām
the end
manasā
by the mind
vacasā
by words
vā
either
adhigantum
to understand fully
alam
capable
vibudha-āyuṣā
with a duration of life like that of Brahmā
api
even
puruṣaḥ
a person
tasmāt
therefore
prādhānyena
by a general description of the chief places
eva
certainly
bhū-golaka-viśeṣam
the particular description of Bhūloka
nāma-rūpa
names and forms
māna
measurements
lakṣaṇataḥ
according to symptoms
vyākhyāsyāmaḥ
I shall try to explain.
The great ṛṣi Śukadeva Gosvāmī said: My dear King, there is no limit to the expansion of the Supreme Personality of Godhead’s material energy. This material world is a transformation of the material qualities [sattva-guṇa, rajo-guṇa and tamo-guṇa], yet no one could possibly explain it perfectly, even in a lifetime as long as that of Brahmā. No one in the material world is perfect, and an imperfect person could not describe this material universe accurately, even after continued speculation. O King, I shall nevertheless try to explain to you the principal regions, such as Bhūloka, with their names, forms, measurements and various symptoms.
Purport

The material world is only one fourth of the Supreme Personality of Godhead’s creation, but it is unlimited and impossible for anyone to know or describe, even with the qualification of a life as long as that of Brahmā, who lives for millions and millions of years. Modern scientists and astronomers try to explain the cosmic situation and the vastness of space, and some of them believe that all the glittering stars are different suns. From Bhagavad-gītā, however, we understand that all these stars ( nakṣatras ) are like the moon, in that they reflect the sunshine. They are not independent luminaries. Bhūloka is explained to be that portion of outer space through which the heat and light of the sun extend. Therefore it is natural to conclude that this universe extends in space as far as we can see and encompasses the glittering stars. Śrīla Śukadeva Gosvāmī admitted that to give full details of this expansive material universe would be impossible, but nevertheless he wanted to give the King as much knowledge as he had received through the paramparā system. We should conclude that if one cannot comprehend the material expansions of the Supreme Personality of Godhead, one certainly cannot estimate the expansiveness of the spiritual world. The Brahma-saṁhitā (5.33) confirms this:

advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

The limits of the expansions of Govinda, the Supreme Personality of Godhead, cannot be estimated by anyone, even a person as perfect as Brahmā, not to speak of tiny scientists whose senses and instruments are all imperfect and who cannot give us information of even this one universe. We should therefore be satisfied with the information obtainable from Vedic sources as spoken by authorities like Śukadeva Gosvāmī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva said: O King! It is not possible even for a person with the lifespan of a devatā to understand by words or mind the end of the transformations of māyā’s guṇas, belonging to the Lord. Therefore by giving a general description I will explain the particulars of Bhū-loka, giving characteristics of name, shape and dimension. Kāṣṭam means end. Rūpam means shape or appearance. Lakṣaṇam means marking.
Related lectures
Personal Guidance
Even Brahmā in millions of years cannot fully describe the material world's expanse — let alone the spiritual. Scientific arrogance about 'understanding the universe' collapses on contact with the Bhāgavatam's scale. Hold cosmology with humility.
Reflection Questions
  • Where do you treat human knowledge of the universe as if it were nearing completion?
  • How would deep humility about cosmic scale change the tone of your spiritual life?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.5

↗
यो वायं द्वीप: कुवलयकमलकोशाभ्यन्तरकोशो नियुतयोजन विशाल: समवर्तुलो यथा पुष्करपत्रम् ॥ ५ ॥
yo vāyaṁ dvīpaḥ kuvalaya-kamala-kośābhyantara-kośo niyuta-yojana-viśālaḥ samavartulo yathā puṣkara-patram.
[yo vaayam dveepah kuvalaya-kamala-koshaabhyantara-kosho niyuta-yojana-vishaalah samavartulo yathaa pushkara-patram.]
Word-for-word
yaḥ — which vā — either ayam — this dvīpaḥ — island kuvalaya — the Bhūloka kamala-kośa — of the whorl of a lotus flower abhyantara — inner kośaḥ — whorl niyuta-yojana-viśālaḥ — one million yojanas (eight million miles) wide samavartulaḥ — equally round, or having a length and breadth of the same measurement yathā — like puṣkara-patram — a lotus leaf.
Blended reading (Sanskrit + English inline)
yo vāyaṁ dvīpaḥ kuvalaya-kamala-kośābhyantara-kośo niyuta-yojana-viśālaḥ samavartulo yathā puṣkara-patram.
yaḥ
which
vā
either
ayam
this
dvīpaḥ
island
kuvalaya
the Bhūloka
kamala-kośa
of the whorl of a lotus flower
abhyantara
inner
kośaḥ
whorl
niyuta-yojana-viśālaḥ
one million yojanas (eight million miles) wide
samavartulaḥ
equally round, or having a length and breadth of the same measurement
yathā
like
puṣkara-patram
a lotus leaf.
The planetary system known as Bhū-maṇḍala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambūdvīpa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambūdvīpa is round like the leaf of a lotus flower.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The central portion within the seven islands which are situated as circular coverings in the lotus of Bhū-maṇḍala, which is for certain this visible Jambūdvīpa, is 100,000 yojanas (niyuta) wide and is circular like a lotus leaf. the central portion (kośa) within the seven islands situated as circular coverings (kośa) in the lotus of Bhū-maṇḍala (kuvalaya)-- which is for certain (vai) this visible Jambūdvīpa-- is 100,000 yojanas (niyuta) wide.
Related lectures
Personal Guidance
Bhū-maṇḍala is shaped like a lotus, Jambūdvīpa its central whorl. The cosmos is described not as cold geometry but as beauty — a flower. Meet the cosmos in its given aesthetic mood, not only its measurements.
Reflection Questions
  • Where have you reduced creation to numbers and missed its beauty?
  • How could meeting the cosmos as a lotus shape your daily wonder?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.6

↗
यस्मिन्नव वर्षाणि नवयोजनसहस्रायामान्यष्टभिर्मर्यादागिरिभि: सुविभक्तानि भवन्ति ॥ ६ ॥
yasmin nava varṣāṇi nava-yojana-sahasrāyāmāny aṣṭabhir maryādā-giribhiḥ suvibhaktāni bhavanti.
[yasmin nava varshaani nava-yojana-sahasraayaamaany ashtabhir maryaadaa-giribhih suvibhaktaani bhavanti.]
Word-for-word
yasmin — in that Jambūdvīpa nava — nine varṣāṇi — divisions of land nava-yojana-sahasra — 72,000 miles in length āyāmāni — measuring aṣṭabhiḥ — by eight maryādā — indicating the boundaries giribhiḥ — by mountains suvibhaktāni — nicely divided from one another bhavanti — are.
Blended reading (Sanskrit + English inline)
yasmin nava varṣāṇi nava-yojana-sahasrāyāmāny aṣṭabhir maryādā-giribhiḥ suvibhaktāni bhavanti.
yasmin
in that Jambūdvīpa
nava
nine
varṣāṇi
divisions of land
nava-yojana-sahasra
72,000 miles in length
āyāmāni
measuring
aṣṭabhiḥ
by eight
maryādā
indicating the boundaries
giribhiḥ
by mountains
suvibhaktāni
nicely divided from one another
bhavanti
are.
In Jambūdvīpa there are nine divisions of land, each with a length of 9,000 yojanas [72,000 miles]. There are eight mountains that mark the boundaries of these divisions and separate them nicely.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura gives the following quotation from the Vāyu Purāṇa, wherein the locations of the various mountains, beginning with the Himālayas, are described.

dhanurvat saṁsthite jñeye dve varṣe dakṣiṇottare; dīrghāṇi tatra catvāri caturasram ilāvṛtam iti dakṣiṇottare bhāratottara-kuru-varṣe catvāri kiṁpuruṣa-harivarṣa-ramyaka-hiraṇmayāni varṣāṇi nīla-niṣadhayos tiraścinībhūya samudra-praviṣṭayoḥ saṁlagnatvam aṅgīkṛtya bhadrāśva-ketumālayor api dhanur-ākṛtitvam; atas tayor dairghyata eva madhye saṅkucitatvena nava-sahasrāyāmatvam; ilāvṛtasya tu meroḥ sakāśāt catur-dikṣu nava-sahasrāyāmatvaṁ saṁbhavet vastutas tv ilāvṛta-bhadrāśva-ketumālānāṁ catus-triṁśat-sahasrāyāmatvaṁ jñeyam.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In Jambūdvīpa there are nine divisions of land, each extending to a width of 9,000 yojanas, [Note: Ilāvṛta, Bhadrāśva and Ketumālā are exceptions.] completely separated by eight mountain ranges. Āyāmaṇ here means the length. The mountain ranges include the Himālayas. The form is described in the Vāyu Purāṇa: dhanurvat saṁsthite jñeye dve varṣe dakṣiṇottare dīrghāṇi tatra catvāri caturasram ilāvṛtam Two varṣas on the north and south are bow-shaped. Four other varṣas are long and Ilāvṛta is square. The varṣa in the south is Bhārata and that in the north is Uttarakuru. The four long varṣas are Kuṁpuruṣa, Harivarṣa, Ramyaka and Hiranmayāni. Bhadrāśva and Ketumāla are also shaped like bows, bordered by Nīla and Niṣadha mountain ranges running horizontally and entering the sea. Their width is nine thousand yojanas except for Ketumāla and Bhadraśva in the middle. Ilāvṛta is nine thousand yojanas in all four directions from Meru (which has a 16,000 yojana base). Ilāvrta, Bhadrāśva and Ketumālā are thus 34,000 yojanas in width (16,000 + 9000, + 9000).
Personal Guidance
Nine divisions, eight boundary mountains — even the structure of the world reflects careful division of territories. Order in creation is a hint about order in personal life: clear boundaries between regions help everyone thrive.
Reflection Questions
  • Where do you need clearer 'boundary mountains' in your own life and relationships?
  • What region of your life is bleeding into another because there is no clear separation?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.7

↗
एषां मध्ये इलावृतं नामाभ्यन्तरवर्षं यस्य नाभ्यामवस्थित: सर्वत: सौवर्ण: कुलगिरिराजो मेरुर्द्वीपायामसमुन्नाह: कर्णिकाभूत: कुवलयकमलस्य मूर्धनि द्वात्रिंशत् सहस्रयोजनविततो मूले षोडशसहस्रं तावतान्तर्भूम्यां प्रविष्ट: ॥ ७ ॥
eṣāṁ madhye ilāvṛtaṁ nāmābhyantara-varṣaṁ yasya nābhyām avasthitaḥ sarvataḥ sauvarṇaḥ kula-giri-rājo merur dvīpāyāma-samunnāhaḥ karṇikā-bhūtaḥ kuvalaya-kamalasya mūrdhani dvā-triṁśat sahasra-yojana-vitato mūle ṣoḍaśa-sahasraṁ tāvat āntar-bhūmyāṁ praviṣṭaḥ.
[eshaam madhye ilaavritam naamaabhyantara-varsham yasya naabhyaam avasthitah sarvatah sauvarnah kula-giri-raajo merur dveepaayaama-samunnaahah karnikaa-bhootah kuvalaya-kamalasya moordhani dvaa-trimshat sahasra-yojana-vitato moole shodasha-sahasram taavat aantar-bhoomyaam pravishtah.]
Word-for-word
eṣām — all these divisions of Jambūdvīpa madhye — among ilāvṛtam nāma — named Ilāvṛta-varṣa abhyantara-varṣam — the inner division yasya — of which nābhyām — in the navel avasthitaḥ — situated sarvataḥ — entirely sauvarṇaḥ — made of gold kula-giri-rājaḥ — the most famous among famous mountains meruḥ — Mount Meru dvīpa-āyāma-samunnāhaḥ — whose height is the same measurement as the width of Jambūdvīpa karṇikā-bhūtaḥ — existing as the pericarp kuvalaya — of this planetary system kamalasya — like a lotus flower mūrdhani — on the top dvā-triṁśat — thirty-two sahasra — thousand yojana — yojanas (eight miles each) vitataḥ — expanded mūle — at the base ṣoḍaśa-sahasram — sixteen thousand yojanas tāvat — so much āntaḥ-bhūmyām — within the earth praviṣṭaḥ — entered.
Blended reading (Sanskrit + English inline)
eṣāṁ madhye ilāvṛtaṁ nāmābhyantara-varṣaṁ yasya nābhyām avasthitaḥ sarvataḥ sauvarṇaḥ kula-giri-rājo merur dvīpāyāma-samunnāhaḥ karṇikā-bhūtaḥ kuvalaya-kamalasya mūrdhani dvā-triṁśat sahasra-yojana-vitato mūle ṣoḍaśa-sahasraṁ tāvat āntar-bhūmyāṁ praviṣṭaḥ.
eṣām
all these divisions of Jambūdvīpa
madhye
among
ilāvṛtam nāma
named Ilāvṛta-varṣa
abhyantara-varṣam
the inner division
yasya
of which
nābhyām
in the navel
avasthitaḥ
situated
sarvataḥ
entirely
sauvarṇaḥ
made of gold
kula-giri-rājaḥ
the most famous among famous mountains
meruḥ
Mount Meru
dvīpa-āyāma-samunnāhaḥ
whose height is the same measurement as the width of Jambūdvīpa
karṇikā-bhūtaḥ
existing as the pericarp
kuvalaya
of this planetary system
kamalasya
like a lotus flower
mūrdhani
on the top
dvā-triṁśat
thirty-two
sahasra
thousand
yojana
yojanas (eight miles each)
vitataḥ
expanded
mūle
at the base
ṣoḍaśa-sahasram
sixteen thousand yojanas
tāvat
so much
āntaḥ-bhūmyām
within the earth
praviṣṭaḥ
entered.
Amidst these divisions, or varṣas, is the varṣa named Ilāvṛta, which is situated in the middle of the whorl of the lotus. Within Ilāvṛta-varṣa is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the pericarp of the lotuslike Bhū-maṇḍala planetary system. The mountain’s height is the same as the width of Jambūdvīpa — or, in other words, 100,000 yojanas [800,000 miles]. Of that, 16,000 yojanas [128,000 miles] are within the earth, and therefore the mountain’s height above the earth is 84,000 yojanas [672,000 miles]. The mountain’s width is 32,000 yojanas [256,000 miles] at its summit and 16,000 yojanas at its base.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the center of these is Ilāvṛta, in the center of which is Meru, the king of mountains, made of gold, whose height is the length of Jambūdvīpa, and which acts as the pericarp of the lotus. At its top it measures 32,000 yojanas and at the base 16,000 yojanas. It extends 16,000 yojanas within the earth. Nābhyām means inside. The island is 100,000 yojanas long. That is the height of the mountain. At the base it spreads out for 16,000 yojanas. Since it extends 16,000 yojanas within the earth, 84,000 yojanas of Meru are visible above the ground.
Personal Guidance
At the center of the world stands Sumeru, made of gold, anchoring the entire arrangement. Every life needs its own Sumeru — a central, immovable golden axis around which everything else organizes. What is yours?
Reflection Questions
  • What functions as the immovable golden center of your life right now — and is that the right one?
  • How could devotion to the Lord become more visibly the Sumeru around which all else orbits?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.8

↗
उत्तरोत्तरेणेलावृतं नील: श्‍वेत: श‍ृङ्गवानिति त्रयो रम्यकहिरण्मयकुरूणां वर्षाणां मर्यादागिरय: प्रागायता उभयत: क्षारोदावधयो द्विसहस्रपृथव एकैकश: पूर्वस्मात्पूर्वस्मादुत्तर उत्तरो दशांशाधिकांशेन दैर्घ्य एव ह्रसन्ति ॥ ८ ॥
uttarottareṇelāvṛtaṁ nīlaḥ śvetaḥ śṛṅgavān iti trayo ramyaka-hiraṇmaya-kurūṇāṁ varṣāṇāṁ maryādā-girayaḥ prāg-āyatā ubhayataḥ kṣārodāvadhayo dvi-sahasra-pṛthava ekaikaśaḥ pūrvasmāt pūrvasmād uttara uttaro daśāṁśādhikāṁśena dairghya eva hrasanti.
[uttarottarenelaavritam neelah shvetah shringavaan iti trayo ramyaka-hiranmaya-kuroonaam varshaanaam maryaadaa-girayah praag-aayataa ubhayatah kshaarodaavadhayo dvi-sahasra-prithava ekaikashah poorvasmaat poorvasmaad uttara uttaro dashaamshaadhikaamshena dairghya eva hrasanti.]
Word-for-word
uttara-uttareṇa ilāvṛtam — further and further north of Ilāvṛta-varṣa nīlaḥ — Nīla śvetaḥ — Śveta śṛṅgavān — Śṛṅgavān iti — thus trayaḥ — three mountains ramyaka — Ramyaka hiraṇmaya — Hiraṇmaya kurūṇām — of the Kuru division varṣāṇām — of the varṣas maryādā-girayaḥ — the mountains marking the borders prāk-āyatāḥ — extended on the eastern side ubhayataḥ — to the east and the west kṣāroda — the ocean of salt water avadhayaḥ — extending to dvi-sahasra-pṛthavaḥ — which are two thousand yojanas wide eka-ekaśaḥ — one after another pūrvasmāt — than the former pūrvasmāt — than the former uttaraḥ — further north uttaraḥ — further north daśa-aṁśa-adhika-aṁśena — by one tenth of the former dairghyaḥ — in length eva — indeed hrasanti — become shorter.
Blended reading (Sanskrit + English inline)
uttarottareṇelāvṛtaṁ nīlaḥ śvetaḥ śṛṅgavān iti trayo ramyaka-hiraṇmaya-kurūṇāṁ varṣāṇāṁ maryādā-girayaḥ prāg-āyatā ubhayataḥ kṣārodāvadhayo dvi-sahasra-pṛthava ekaikaśaḥ pūrvasmāt pūrvasmād uttara uttaro daśāṁśādhikāṁśena dairghya eva hrasanti.
uttara-uttareṇa ilāvṛtam
further and further north of Ilāvṛta-varṣa
nīlaḥ
Nīla
śvetaḥ
Śveta
śṛṅgavān
Śṛṅgavān
iti
thus
trayaḥ
three mountains
ramyaka
Ramyaka
hiraṇmaya
Hiraṇmaya
kurūṇām
of the Kuru division
varṣāṇām
of the varṣas
maryādā-girayaḥ
the mountains marking the borders
prāk-āyatāḥ
extended on the eastern side
ubhayataḥ
to the east and the west
kṣāroda
the ocean of salt water
avadhayaḥ
extending to
dvi-sahasra-pṛthavaḥ
which are two thousand yojanas wide
eka-ekaśaḥ
one after another
pūrvasmāt
than the former
pūrvasmāt
than the former
uttaraḥ
further north
uttaraḥ
further north
daśa-aṁśa-adhika-aṁśena
by one tenth of the former
dairghyaḥ
in length
eva
indeed
hrasanti
become shorter.
Just north of Ilāvṛta-varṣa — and going further northward, one after another — are three mountains named Nīla, Śveta and Śṛṅgavān. These mark the borders of the three varṣas named Ramyaka, Hiraṇmaya and Kuru and separate them from one another. The width of these mountains is 2,000 yojanas [16,000 miles]. Lengthwise, they extend east and west to the beaches of the ocean of salt water. Going from south to north, the length of each mountain is one tenth that of the previous mountain, but the height of them all is the same.
Purport

In this regard, Madhvācārya quotes the following verses from the Brahmāṇḍa Purāṇa:

yathā bhāgavate tūktaṁ bhauvanaṁ kośa-lakṣaṇam tasyāvirodhato yojyam anya-granthāntare sthitam

maṇḍode puraṇaṁ caiva vyatyāsaṁ kṣīra-sāgare rāhu-soma-ravīṇāṁ ca maṇḍalād dvi-guṇoktitām vinaiva sarvam unneyaṁ yojanābhedato ’tra tu

It appears from these verses that aside from the sun and moon, there is an invisible planet called Rāhu. The movements of Rāhu cause both solar and lunar eclipses. We suggest that the modern expeditions attempting to reach the moon are mistakenly going to Rāhu.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just north of Ilāvṛta-varṣa—and going further northward, one after another—are three mountains named Nīla, Śveta and Śṛṅgavān. These mark the borders of the three varṣas named Ramyaka, Hiraṇmaya and Kuru and separate them from one another. The width of these mountains is 2,000 yojanas. Lengthwise, they extend east and west to the ocean of salt water. The length of each mountain decreased by a little more than 10% compared to the previous mountain. North of Ilāvrṭa are the mountain ranges starting with Nīla. The mountains extend on the east and west (ubhayataḥ) to the salt ocean. The mountains after Nīla become shorter than 100,000 yojanas by a little over 10% each.
Personal Guidance
Three named mountains in sequence mark the borders of three lands — Ramyaka, Hiraṇmaya, Kuru. The world is articulated, not undifferentiated. Honor the distinctions that scripture marks rather than blending them into vague universality.
Reflection Questions
  • Where have you blurred distinctions that scripture takes care to mark?
  • What practice would help you honor differences without making them grounds for conflict?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.9

↗
एवं दक्षिणेनेलावृतं निषधो हेमकूटो हिमालय इति प्रागायता यथा नीलादयोऽयुतयोजनोत्सेधा हरिवर्षकिम्पुरुषभारतानां यथासङ्ख्यम् ॥ ९ ॥
evaṁ dakṣiṇenelāvṛtaṁ niṣadho hemakūṭo himālaya iti prāg-āyatā yathā nīlādayo ’yuta-yojanotsedhā hari-varṣa-kimpuruṣa-bhāratānāṁ yathā-saṅkhyam.
[evam dakshinenelaavritam nishadho hemakooto himaalaya iti praag-aayataa yathaa neelaadayo ’yuta-yojanotsedhaa hari-varsha-kimpurusha-bhaarataanaam yathaa-sankhyam.]
Word-for-word
evam — thus dakṣiṇena — by degrees to the southern side ilāvṛtam — of Ilāvṛta-varṣa niṣadhaḥ hema-kūṭaḥ himālayaḥ — three mountains named Niṣadha, Hemakūṭa and Himālaya iti — thus prāk-āyatāḥ — extended to the east yathā — just as nīla-ādayaḥ — the mountains headed by Nīla ayuta-yojana-utsedhāḥ — ten thousand yojanas high hari-varṣa — the division named Hari-varṣa kimpuruṣa — the division named Kimpuruṣa bhāratānām — the division named Bhārata-varṣa yathā-saṅkhyam — according to number.
Blended reading (Sanskrit + English inline)
evaṁ dakṣiṇenelāvṛtaṁ niṣadho hemakūṭo himālaya iti prāg-āyatā yathā nīlādayo ’yuta-yojanotsedhā hari-varṣa-kimpuruṣa-bhāratānāṁ yathā-saṅkhyam.
evam
thus
dakṣiṇena
by degrees to the southern side
ilāvṛtam
of Ilāvṛta-varṣa
niṣadhaḥ hema-kūṭaḥ himālayaḥ
three mountains named Niṣadha, Hemakūṭa and Himālaya
iti
thus
prāk-āyatāḥ
extended to the east
yathā
just as
nīla-ādayaḥ
the mountains headed by Nīla
ayuta-yojana-utsedhāḥ
ten thousand yojanas high
hari-varṣa
the division named Hari-varṣa
kimpuruṣa
the division named Kimpuruṣa
bhāratānām
the division named Bhārata-varṣa
yathā-saṅkhyam
according to number.
Similarly, south of Ilāvṛta-varṣa and extending from east to west are three great mountains named (from north to south) Niṣadha, Hemakūṭa and Himālaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark the boundaries of the three varṣas named Hari-varṣa, Kimpuruṣa-varṣa and Bhārata-varṣa [India].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Similarly, south of Ilāvṛta-varṣa and extending from east to west are three great mountains named Niṣadha, Hemakūṭa and Himālaya. Each of them is 10,000 yojanas high, similar to Nīla and the rest. They mark the boundaries of the three varṣas named Hari-varṣa, Kimpuruṣa-varṣa and Bhārata-varṣa. They are 10,000 yojanas in height. Nīla and the other mountains to the north of Ilāvṛta are the same height. The width of these mountains is the same as Nīla. They mark the boundaries respectively of the varṣas.
Personal Guidance
South of Ilāvṛta stand Niṣadha, Hemakūṭa, Himālaya — borders of Hari-varṣa, Kimpuruṣa-varṣa, and Bhārata. Even Bhārata, our own land, sits within a vast, ordered architecture. Locate yourself within a bigger map than national identity.
Reflection Questions
  • Where are you living as if your local map were the whole map?
  • How could awareness of the cosmic geography enlarge your sense of where you actually are?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.10

↗
तथैवेलावृतमपरेण पूर्वेण च माल्यवद्गन्धमादनावानीलनिषधायतौ द्विसहस्रं पप्रथतु: केतुमालभद्राश्वयो: सीमानं विदधाते ॥ १० ॥
tathaivelāvṛtam apareṇa pūrveṇa ca mālyavad-gandhamādanāv ānīla-niṣadhāyatau dvi-sahasraṁ paprathatuḥ ketumāla-bhadrāśvayoḥ sīmānaṁ vidadhāte.
[tathaivelaavritam aparena poorvena cha maalyavad-gandhamaadanaav aaneela-nishadhaayatau dvi-sahasram paprathatuh ketumaala-bhadraashvayoh seemaanam vidadhaate.]
Word-for-word
tathā eva — exactly like that ilāvṛtam apareṇa — on the western side of Ilāvṛta-varṣa pūrveṇa ca — and on the eastern side mālyavad-gandha-mādanau — the demarcation mountains of Mālyavān on the west and Gandhamādana on the east ā-nīla-niṣadha-āyatau — on the northern side up to the mountain known as Nīla and on the southern side up to the mountain known as Niṣadha dvi-sahasram — two thousand yojanas paprathatuḥ — they extend ketumāla-bhadrāśvayoḥ — of the two varṣas named Ketumāla and Bhadrāśva sīmānam — the border vidadhāte — establish.
Blended reading (Sanskrit + English inline)
tathaivelāvṛtam apareṇa pūrveṇa ca mālyavad-gandhamādanāv ānīla-niṣadhāyatau dvi-sahasraṁ paprathatuḥ ketumāla-bhadrāśvayoḥ sīmānaṁ vidadhāte.
tathā eva
exactly like that
ilāvṛtam apareṇa
on the western side of Ilāvṛta-varṣa
pūrveṇa ca
and on the eastern side
mālyavad-gandha-mādanau
the demarcation mountains of Mālyavān on the west and Gandhamādana on the east
ā-nīla-niṣadha-āyatau
on the northern side up to the mountain known as Nīla and on the southern side up to the mountain known as Niṣadha
dvi-sahasram
two thousand yojanas
paprathatuḥ
they extend
ketumāla-bhadrāśvayoḥ
of the two varṣas named Ketumāla and Bhadrāśva
sīmānam
the border
vidadhāte
establish.
In the same way, west and east of Ilāvṛta-varṣa are two great mountains named Mālyavān and Gandhamādana respectively. These two mountains, which are 2,000 yojanas [16,000 miles] high, extend as far as Nīla Mountain in the north and Niṣadha in the south. They indicate the borders of Ilāvṛta-varṣa and also the varṣas known as Ketumāla and Bhadrāśva.
Purport

There are so many mountains, even on this planet earth. We do not think that the measurements of all of them have actually been calculated. While passing over the mountainous region from Mexico to Caracas, we actually saw so many mountains that we doubt whether their height, length and breadth have been properly measured. Therefore, as indicated in Śrīmad-Bhāgavatam by Śukadeva Gosvāmī, we should not try to comprehend the greater mountainous areas of the universe merely by our calculations. Śukadeva Gosvāmī has already stated that such calculations would be very difficult even if one had a duration of life like that of Brahmā. We should simply be satisfied with the statements of authorities like Śukadeva Gosvāmī and appreciate how the entire cosmic manifestation has been made possible by the external energy of the Supreme Personality of Godhead. The measurements given herein, such as 10,000 yojanas or 100,000 yojanas, should be considered correct because they have been given by Śukadeva Gosvāmī. Our experimental knowledge can neither verify nor disprove the statements of Śrīmad-Bhāgavatam. We should simply hear these statements from the authorities. If we can appreciate the extensive energy of the Supreme Personality of Godhead, that will benefit us.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the same way, west and east of Ilāvṛta-varṣa are two great mountains named Mālyavān and Gandhamādana respectively. These two mountains, which are 2,000 yojanas high, extend as far as Nīla Mountain in the north and Niṣadha in the south. They produce the borders of the varṣas known as Ketumāla and Bhadrāśva. In the west (apareṇa) and east directions extend in length to Nīla in the north and Niṣadha in the south. They are 34,000 yojanas in length. In a line from south to north, Bharata, Kiṁpuruṣa and Harivarṣa are 27,000 yojanas in total (9000 each in width). The mountains Himālaya, Hemakūṭa and Niṣadhā, each 2000 yojanas, make 6000 yojanas in total. Sumeru and Ilāvṛta are 34,000 yojanas wide. Ramyaka, Hiraṇmaya and Kuru are 27,000 yojanas in total. Nīla, Śveta and Śṛṅgavān are at total of 6000 yojanas. The total comes to 100,000 yojanas. Measuring from east to west, Bhadrāśva is 31,000 yojanas, Sumeru and Ilāvṛta are 34,000 yojanas and Ketumāla is 31,000 yojanas. The Gandhamādana and Mālyavān mountains are 4000 yojanas each. The total across is also 100,000 yojanas.
Related lectures
Personal Guidance
Two more mountains, east and west, complete the framing of Ilāvṛta. Even on this earth, mountains are countless and not all measured. Scientific completeness is a story we tell ourselves; the actual territory exceeds the map.
Reflection Questions
  • Where does your reliance on 'what is measured' blind you to what exists beyond measurement?
  • What would change if you took the unmeasured majority of reality more seriously?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.11

↗
मन्दरो मेरुमन्दर: सुपार्श्व: कुमुद इत्ययुतयोजनविस्तारोन्नाहा मेरोश्चतुर्दिशमवष्टम्भगिरय उपक्‍ल‍ृप्ता: ॥ ११ ॥
mandaro merumandaraḥ supārśvaḥ kumuda ity ayuta-yojana-vistāronnāhā meroś catur-diśam avaṣṭambha-giraya upakḷptāḥ.
[mandaro merumandarah supaarshvah kumuda ity ayuta-yojana-vistaaronnaahaa merosh chatur-disham avashtambha-giraya upaklriptaah.]
Word-for-word
mandaraḥ — the mountain named Mandara meru-mandaraḥ — the mountain named Merumandara supārśvaḥ — the mountain named Supārśva kumudaḥ — the mountain named Kumuda iti — thus ayuta-yojana-vistāra-unnāhāḥ — which measure ten thousand yojanas high and wide meroḥ — of Sumeru catuḥ-diśam — the four sides avaṣṭambha-girayaḥ — mountains that are like the belts of Sumeru upakḷptāḥ — situated.
Blended reading (Sanskrit + English inline)
mandaro merumandaraḥ supārśvaḥ kumuda ity ayuta-yojana-vistāronnāhā meroś catur-diśam avaṣṭambha-giraya upakḷptāḥ.
mandaraḥ
the mountain named Mandara
meru-mandaraḥ
the mountain named Merumandara
supārśvaḥ
the mountain named Supārśva
kumudaḥ
the mountain named Kumuda
iti
thus
ayuta-yojana-vistāra-unnāhāḥ
which measure ten thousand yojanas high and wide
meroḥ
of Sumeru
catuḥ-diśam
the four sides
avaṣṭambha-girayaḥ
mountains that are like the belts of Sumeru
upakḷptāḥ
situated.
On the four sides of the great mountain known as Sumeru are four mountains — Mandara, Merumandara, Supārśva and Kumuda — which are like its belts. The length and height of these mountains are calculated to be 10,000 yojanas [80,000 miles].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On the four sides of the great mountain known as Sumeru are four mountains-Mandara, Merumandara, Supārśva and Kumuda—which are supporting mountains. The length and height of these mountains are calculated to be 10,000 yojanas. The length (vistāra) and height of the supporting mountains is 10,000 yojanas. Since they act as the support of Meru in the center, the mountains on the east and west side of Meru run south and north in length, and the mountains on the north and south run east and west. If each mountain was 10,000 yojanas wide, Ilāvṛta would disappear (since it is only 9000 yojanas on either side of Meru.) This would contradict the descriptions in SB 5.16.16 stating that juice cascades from the Mandara Mountain in waterfalls and becomes a river called Aruṇodā, which flows pleasantly through the eastern side of Ilāvṛta. Vistāra here means length. They spread out in the four directions (catur-diśam).
Related lectures
Personal Guidance
Four belt mountains gird Sumeru on its four sides. The center is supported by structures that hold it in place. Don't try to be a Sumeru without your own supporting belt — practices, community, discipline — that holds your center in place.
Reflection Questions
  • What supporting 'belt mountains' are currently holding your spiritual center in place?
  • Which one needs strengthening so the center can remain steady?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.12

↗
चतुर्ष्वेतेषु चूतजम्बूकदम्बन्यग्रोधाश्चत्वार: पादप प्रवरा: पर्वतकेतव इवाधिसहस्रयोजनोन्नाहास्तावद् विटपविततय: शतयोजनपरिणाहा: ॥ १२ ॥
caturṣv eteṣu cūta-jambū-kadamba-nyagrodhāś catvāraḥ pādapa-pravarāḥ parvata-ketava ivādhi-sahasra-yojanonnāhās tāvad viṭapa-vitatayaḥ śata-yojana-pariṇāhāḥ.
[chaturshv eteshu choota-jamboo-kadamba-nyagrodhaash chatvaarah paadapa-pravaraah parvata-ketava ivaadhi-sahasra-yojanonnaahaas taavad vitapa-vitatayah shata-yojana-parinaahaah.]
Word-for-word
caturṣu — on the four eteṣu — on these mountains, beginning with Mandara cūta-jambū-kadamba — of trees such as the mango, rose apple and kadamba nyagrodhāḥ — and the banyan tree catvāraḥ — four kinds pādapa-pravarāḥ — the best of trees parvata-ketavaḥ — the flagstaffs on the mountains iva — like adhi — over sahasra-yojana-unnāhāḥ — one thousand yojanas high tāvat — so much also viṭapa-vitatayaḥ — the length of the branches śata-yojana — one hundred yojanas pariṇāhāḥ — wide.
Blended reading (Sanskrit + English inline)
caturṣv eteṣu cūta-jambū-kadamba-nyagrodhāś catvāraḥ pādapa-pravarāḥ parvata-ketava ivādhi-sahasra-yojanonnāhās tāvad viṭapa-vitatayaḥ śata-yojana-pariṇāhāḥ.
caturṣu
on the four
eteṣu
on these mountains, beginning with Mandara
cūta-jambū-kadamba
of trees such as the mango, rose apple and kadamba
nyagrodhāḥ
and the banyan tree
catvāraḥ
four kinds
pādapa-pravarāḥ
the best of trees
parvata-ketavaḥ
the flagstaffs on the mountains
iva
like
adhi
over
sahasra-yojana-unnāhāḥ
one thousand yojanas high
tāvat
so much also
viṭapa-vitatayaḥ
the length of the branches
śata-yojana
one hundred yojanas
pariṇāhāḥ
wide.
Standing like flagstaffs on the summits of these four mountains are a mango tree, a rose apple tree, a kadamba tree and a banyan tree. Those trees are calculated to have a width of 100 yojanas [800 miles] and a height of 1,100 yojanas [8,800 miles]. Their branches also spread to a radius of 1,100 yojanas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Standing like flagstaffs on the summits of these four mountains starting with Mandara are a mango tree, a rose apple (jambū) tree, a kadamba tree and a banyan tree. Those trees are calculated to have a width of 100 yojanas and a height of 1,100 yojanas. Their branches also spread out for a length of 1,100 yojanas. Their height is over a thousand, meaning 1100 yojanas and their branches spread out that length. The width is 100 yojanas.
Personal Guidance
Vast trees — mango, rose apple, kadamba, banyan — stand like flagstaffs on the mountains. In sacred geography, even botany is grand and symbolic. Living things mark the territory; don't underestimate the power of what grows.
Reflection Questions
  • What 'tree' is currently growing tall in your life, and what does it mark about the territory of your soul?
  • What seedling are you planting now that could become someone's landmark?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.13-14

↗
ह्रदाश्चत्वार: पयोमध्विक्षुरसमृष्टजला यदुपस्पर्शिन उपदेवगणा योगैश्वर्याणि स्वाभाविकानि भरतर्षभ धारयन्ति ॥ १३ ॥ देवोद्यानानि च भवन्ति चत्वारि नन्दनं चैत्ररथं वैभ्राजकं सर्वतोभद्रमिति ॥ १४ ॥
hradāś catvāraḥ payo-madhv-ikṣurasa-mṛṣṭa-jalā yad-upasparśina upadeva-gaṇā yogaiśvaryāṇi svābhāvikāni bharatarṣabha dhārayanti; devodyānāni ca bhavanti catvāri nandanaṁ caitrarathaṁ vaibhrājakaṁ sarvatobhadram iti.
[hradaash chatvaarah payo-madhv-ikshurasa-mrishta-jalaa yad-upasparshina upadeva-ganaa yogaishvaryaani svaabhaavikaani bharatarshabha dhaarayanti; devodyaanaani cha bhavanti chatvaari nandanam chaitraratham vaibhraajakam sarvatobhadram iti.]
Word-for-word
hradāḥ — lakes catvāraḥ — four payaḥ — milk madhu — honey ikṣu-rasa — sugarcane juice mṛṣṭa-jalāḥ — filled with pure water yat — of which upasparśinaḥ — those who use the liquids upadeva-gaṇāḥ — the demigods yoga-aiśvaryāṇi — all the perfections of mystic yoga svābhāvikāni — without being tried for bharata-ṛṣabha — O best of the Bharata dynasty dhārayanti — possess deva-udyānāni — celestial gardens ca — also bhavanti — there are catvāri — four nandanam — of the Nandana garden caitra-ratham — Caitraratha garden vaibhrājakam — Vaibhrājaka garden sarvataḥ-bhadram — Sarvatobhadra garden iti — thus.
Blended reading (Sanskrit + English inline)
hradāś catvāraḥ payo-madhv-ikṣurasa-mṛṣṭa-jalā yad-upasparśina upadeva-gaṇā yogaiśvaryāṇi svābhāvikāni bharatarṣabha dhārayanti; devodyānāni ca bhavanti catvāri nandanaṁ caitrarathaṁ vaibhrājakaṁ sarvatobhadram iti.
hradāḥ
lakes
catvāraḥ
four
payaḥ
milk
madhu
honey
ikṣu-rasa
sugarcane juice
mṛṣṭa-jalāḥ
filled with pure water
yat
of which
upasparśinaḥ
those who use the liquids
upadeva-gaṇāḥ
the demigods
yoga-aiśvaryāṇi
all the perfections of mystic yoga
svābhāvikāni
without being tried for
bharata-ṛṣabha
O best of the Bharata dynasty
dhārayanti
possess
deva-udyānāni
celestial gardens
ca
also
bhavanti
there are
catvāri
four
nandanam
of the Nandana garden
caitra-ratham
Caitraratha garden
vaibhrājakam
Vaibhrājaka garden
sarvataḥ-bhadram
Sarvatobhadra garden
iti
thus.
O Mahārāja Parīkṣit, best of the Bharata dynasty, between these four mountains are four huge lakes. The water of the first tastes just like milk; the water of the second, like honey; and that of the third, like sugarcane juice. The fourth lake is filled with pure water. The celestial beings such as the Siddhas, Cāraṇas and Gandharvas, who are also known as demigods, enjoy the facilities of those four lakes. Consequently they have the natural perfections of mystic yoga, such as the power to become smaller than the smallest or greater than the greatest. There are also four celestial gardens named Nandana, Caitraratha, Vaibhrājaka and Sarvatobhadra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Mahārāja Parīkṣit, best of the Bharata dynasty! On these four mountains are four huge lakes, filled with milk, honey, sugarcane juice, and pure water respectively. The celestial beings such as the Siddhas, Cāraṇas and Gandharvas who use those waters naturally possess perfections of mystic yoga. There are also four celestial gardens named Nandana, Caitraratha, Vaibhrājaka and Sarvatobhadra.
Personal Guidance
Four lakes — milk, honey, sugarcane juice, pure water — surround the four mountains, with celestial gardens around them. The Lord has arranged worlds of sensory wealth for those who serve in higher orders. Not every reward is dry austerity.
Reflection Questions
  • Where have you been treating spirituality as deprivation when the Lord's creation is full of sensory wealth?
  • How could you receive present, simple pleasures as gifts from Him rather than as enemies of devotion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.15

↗
येष्वमर परिवृढा: सह सुरललनाललामयूथपतय उपदेवगणैरुपगीयमानमहिमान: किल विहरन्ति ॥ १५ ॥
yeṣv amara-parivṛḍhāḥ saha sura-lalanā-lalāma-yūtha-pataya upadeva-gaṇair upagīyamāna-mahimānaḥ kila viharanti.
[yeshv amara-parivridhaah saha sura-lalanaa-lalaama-yootha-pataya upadeva-ganair upageeyamaana-mahimaanah kila viharanti.]
Word-for-word
yeṣu — in which amara-parivṛḍhāḥ — the best of the demigods saha — with sura-lalanā — of the wives of all the demigods and semidemigods lalāma — of those women who are like ornaments yūtha-patayaḥ — the husbands upadeva-gaṇaiḥ — by the semi-demigods (the Gandharvas) upagīyamāna — being chanted mahimānaḥ — whose glories kila — indeed viharanti — they enjoy sports.
Blended reading (Sanskrit + English inline)
yeṣv amara-parivṛḍhāḥ saha sura-lalanā-lalāma-yūtha-pataya upadeva-gaṇair upagīyamāna-mahimānaḥ kila viharanti.
yeṣu
in which
amara-parivṛḍhāḥ
the best of the demigods
saha
with
sura-lalanā
of the wives of all the demigods and semidemigods
lalāma
of those women who are like ornaments
yūtha-patayaḥ
the husbands
upadeva-gaṇaiḥ
by the semi-demigods (the Gandharvas)
upagīyamāna
being chanted
mahimānaḥ
whose glories
kila
indeed
viharanti
they enjoy sports.
The best of the demigods, along with their wives, who are like ornaments of heavenly beauty, meet together and enjoy within those gardens, while their glories are sung by lesser demigods known as Gandharvas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Groups of best of the devatās, along with their wives, enjoy within those gardens, while their glories are sung by upadevatās. Parivṛddhāḥ means the best. Lalāma means ornament.
Personal Guidance
Demigods meet with their wives and Gandharvas sing their glories in heavenly gardens. Even higher worlds have their joys and their attendants. Don't let an austere imagination paint paradise as cold; the Lord has made it warm.
Reflection Questions
  • Where is your image of higher worlds joyless because of your inherited austerity?
  • What would it mean to imagine, even now, the joyful texture of devotional life lived fully?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.16

↗
मन्दरोत्सङ्ग एकादशशतयोजनोत्तुङ्गदेवचूतशिरसो गिरिशिखरस्थूलानि फलान्यमृतकल्पानि पतन्ति ॥ १६ ॥
mandarotsaṅga ekādaśa-śata-yojanottuṅga-devacūta-śiraso giri-śikhara-sthūlāni phalāny amṛta-kalpāni patanti.
[mandarotsanga ekaadasha-shata-yojanottunga-devachoota-shiraso giri-shikhara-sthoolaani phalaany amrita-kalpaani patanti.]
Word-for-word
mandara-utsaṅge — on the lower slopes of Mandara Mountain ekādaśa-śata-yojana-uttuṅga — 1,100 yojanas high devacūta-śirasaḥ — from the top of a mango tree named Devacūta giri-śikhara-sthūlāni — which are as fat as mountain peaks phalāni — fruit amṛta-kalpāni — as sweet as nectar patanti — fall down.
Blended reading (Sanskrit + English inline)
mandarotsaṅga ekādaśa-śata-yojanottuṅga-devacūta-śiraso giri-śikhara-sthūlāni phalāny amṛta-kalpāni patanti.
mandara-utsaṅge
on the lower slopes of Mandara Mountain
ekādaśa-śata-yojana-uttuṅga
1,100 yojanas high
devacūta-śirasaḥ
from the top of a mango tree named Devacūta
giri-śikhara-sthūlāni
which are as fat as mountain peaks
phalāni
fruit
amṛta-kalpāni
as sweet as nectar
patanti
fall down.
On the lower slopes of Mandara Mountain is a mango tree named Devacūta. It is 1,100 yojanas high. Mangoes as big as mountain peaks and as sweet as nectar fall from the top of this tree for the enjoyment of the denizens of heaven.
Purport

In the Vāyu Purāṇa there is also a reference to this tree by great learned sages:

aratnīnāṁ śatāny aṣṭāv eka-ṣaṣṭy-adhikāni ca phala-pramāṇam ākhyātam ṛṣibhis tattva-darśibhiḥ

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On the lower slopes of Mandara Mountain is a mango tree named Devacūta, 1,100 yojanas high. Mangoes as big as mountain peaks and as sweet as nectar fall from the top of this tree. The size of the fruit is mentioned in the Vāyu Purāṇa: aratnīnāṁ śatāny aṣṭāv eka-ṣaṣṭy-adhikāni ca phala-pramāṇam ākhyātam ṛṣibhis tattva-darśibhir The sages, seers of truth, say that the dimension of the fruit is 861 aratnis (861 x 1.5 ft).
Personal Guidance
Mangoes as large as mountain peaks fall sweetly for the celestials' enjoyment. Abundance, when properly directed, is part of the Lord's design — not a contradiction of spiritual life. Sanctified abundance is the goal, not artificial scarcity.
Reflection Questions
  • Where have you mistaken scarcity for spirituality, and abundance for materialism?
  • How could you sanctify the abundance available to you instead of feeling guilty about it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.17

↗
तेषां विशीर्यमाणानामतिमधुरसुरभिसुगन्धि बहुलारुणरसोदेनारुणोदा नाम नदी मन्दरगिरिशिखरान्निपतन्ती पूर्वेणेलावृतमुपप्लावयति ॥ १७ ॥
teṣāṁ viśīryamāṇānām ati-madhura-surabhi-sugandhi-bahulāruṇa-rasodenāruṇodā nāma nadī mandara-giri-śikharān nipatantī pūrveṇelāvṛtam upaplāvayati.
[teshaam visheeryamaanaanaam ati-madhura-surabhi-sugandhi-bahulaaruna-rasodenaarunodaa naama nadee mandara-giri-shikharaan nipatantee poorvenelaavritam upaplaavayati.]
Word-for-word
teṣām — of all the mangoes viśīryamāṇānām — being broken because of falling from the top ati-madhura — very sweet surabhi — fragrant sugandhi — scented with other aromas bahula — large quantities aruṇa-rasa-udena — by reddish juice aruṇodā — Aruṇodā nāma — named nadī — the river mandara-giri-śikharāt — from the top of Mandara Mountain nipatantī — falling down pūrveṇa — on the eastern side ilāvṛtam — through Ilāvṛta-varṣa upaplāvayati — flows.
Blended reading (Sanskrit + English inline)
teṣāṁ viśīryamāṇānām ati-madhura-surabhi-sugandhi-bahulāruṇa-rasodenāruṇodā nāma nadī mandara-giri-śikharān nipatantī pūrveṇelāvṛtam upaplāvayati.
teṣām
of all the mangoes
viśīryamāṇānām
being broken because of falling from the top
ati-madhura
very sweet
surabhi
fragrant
sugandhi
scented with other aromas
bahula
large quantities
aruṇa-rasa-udena
by reddish juice
aruṇodā
Aruṇodā
nāma
named
nadī
the river
mandara-giri-śikharāt
from the top of Mandara Mountain
nipatantī
falling down
pūrveṇa
on the eastern side
ilāvṛtam
through Ilāvṛta-varṣa
upaplāvayati
flows.
When all those solid fruits fall from such a height, they break, and the sweet, fragrant juice within them flows out and becomes increasingly more fragrant as it mixes with other scents. That juice cascades from the mountain in waterfalls and becomes a river called Aruṇodā, which flows pleasantly through the eastern side of Ilāvṛta.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The river names Arunoḍā, filled with reddish liquid, fragrant and very sweet, mixed with other scents, arising from broken, ripe mangoes, falls from the peak of Mandara Mountain and flows into Ilāvṛta on the eastern side. The mangoes have their natural scent, mixed with other fragrances (sugandhi) as well.
Related lectures
Personal Guidance
Broken mangoes form a river of fragrant juice. Even what looks like destruction in the higher worlds yields nectar. What you treat as breakage may, in a deeper economy, be the beginning of nourishment.
Reflection Questions
  • Where in your life has 'breakage' actually opened up a flow of nourishment you did not expect?
  • Where are you mourning a fall when sweetness is just beginning to flow from it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.18

↗
यदुपजोषणाद्भ‍वान्या अनुचरीणां पुण्यजनवधूनामवयवस्पर्शसुगन्धवातो दशयोजनं समन्तादनुवासयति ॥ १८ ॥
yad-upajoṣaṇād bhavānyā anucarīṇāṁ puṇya-jana-vadhūnām avayava-sparśa-sugandha-vāto daśa-yojanaṁ samantād anuvāsayati.
[yad-upajoshanaad bhavaanyaa anuchareenaam punya-jana-vadhoonaam avayava-sparsha-sugandha-vaato dasha-yojanam samantaad anuvaasayati.]
Word-for-word
yat — of which upajoṣaṇāt — because of using the fragrant water bhavānyāḥ — of Bhavānī, the wife of Lord Śiva anucarīṇām — of attendant maidservants puṇya-jana-vadhūnām — who are wives of the most pious Yakṣas avayava — of the bodily limbs sparśa — from contact sugandha-vātaḥ — the wind, which becomes fragrant daśa-yojanam — up to ten yojanas (about eighty miles) samantāt — all around anuvāsayati — makes fragrant.
Blended reading (Sanskrit + English inline)
yad-upajoṣaṇād bhavānyā anucarīṇāṁ puṇya-jana-vadhūnām avayava-sparśa-sugandha-vāto daśa-yojanaṁ samantād anuvāsayati.
yat
of which
upajoṣaṇāt
because of using the fragrant water
bhavānyāḥ
of Bhavānī, the wife of Lord Śiva
anucarīṇām
of attendant maidservants
puṇya-jana-vadhūnām
who are wives of the most pious Yakṣas
avayava
of the bodily limbs
sparśa
from contact
sugandha-vātaḥ
the wind, which becomes fragrant
daśa-yojanam
up to ten yojanas (about eighty miles)
samantāt
all around
anuvāsayati
makes fragrant.
The pious wives of the Yakṣas act as personal maidservants to assist Bhavānī, the wife of Lord Śiva. Because they drink the water of the river Aruṇodā, their bodies become fragrant, and as the air carries away that fragrance, it perfumes the entire atmosphere for eighty miles around.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From drinking the water of the River Aruṇodā, the bodies of maidservants of Śiva’s wife, who are the wives of Yakṣas, become fragrant, and the wind, fragrant from touching their bodies, perfumes the entire atmosphere for ten yojanas around.
Personal Guidance
Yakṣa wives become fragrant from drinking the river's water; the air carries the fragrance for miles. What we consume reshapes our presence; we are walking advertisements for our inner diet, whether we mean to be or not.
Reflection Questions
  • What does the 'fragrance' you currently carry advertise about your inner diet?
  • What single dietary or content shift could change the air you bring into rooms?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.19

↗
एवं जम्बूफलानामत्युच्चनिपातविशीर्णानामनस्थिप्रायाणामिभकायनिभानां रसेन जम्बू नाम नदी मेरुमन्दरशिखरादयुतयोजनादवनितले निपतन्ती दक्षिणेनात्मानं यावदिलावृतमुपस्यन्दयति ॥ १९ ॥
evaṁ jambū-phalānām atyucca-nipāta-viśīrṇānām anasthi-prāyāṇām ibha-kāya-nibhānāṁ rasena jambū nāma nadī meru-mandara-śikharād ayuta-yojanād avani-tale nipatantī dakṣiṇenātmānaṁ yāvad ilāvṛtam upasyandayati.
[evam jamboo-phalaanaam atyuchcha-nipaata-visheernaanaam anasthi-praayaanaam ibha-kaaya-nibhaanaam rasena jamboo naama nadee meru-mandara-shikharaad ayuta-yojanaad avani-tale nipatantee dakshinenaatmaanam yaavad ilaavritam upasyandayati.]
Word-for-word
evam — similarly jambū-phalānām — of the fruits called jambū (the rose apple) ati-ucca-nipāta — because of falling from a great height viśīrṇānām — which are broken to pieces anasthi-prāyāṇām — having very small seeds ibha-kāya-nibhānām — and which are as large as the bodies of elephants rasena — by the juice jambū nāma nadī — a river named Jambū-nadī meru-mandara-śikharāt — from the top of Merumandara Mountain ayuta-yojanāt — ten thousand yojanas high avani-tale — on the ground nipatantī — falling dakṣiṇena — on the southern side ātmānam — itself yāvat — the whole ilāvṛtam — Ilāvṛta-varṣa upasyandayati — flows through.
Blended reading (Sanskrit + English inline)
evaṁ jambū-phalānām atyucca-nipāta-viśīrṇānām anasthi-prāyāṇām ibha-kāya-nibhānāṁ rasena jambū nāma nadī meru-mandara-śikharād ayuta-yojanād avani-tale nipatantī dakṣiṇenātmānaṁ yāvad ilāvṛtam upasyandayati.
evam
similarly
jambū-phalānām
of the fruits called jambū (the rose apple)
ati-ucca-nipāta
because of falling from a great height
viśīrṇānām
which are broken to pieces
anasthi-prāyāṇām
having very small seeds
ibha-kāya-nibhānām
and which are as large as the bodies of elephants
rasena
by the juice
jambū nāma nadī
a river named Jambū-nadī
meru-mandara-śikharāt
from the top of Merumandara Mountain
ayuta-yojanāt
ten thousand yojanas high
avani-tale
on the ground
nipatantī
falling
dakṣiṇena
on the southern side
ātmānam
itself
yāvat
the whole
ilāvṛtam
Ilāvṛta-varṣa
upasyandayati
flows through.
Similarly, the fruits of the jambū tree, which are full of pulp and have very small seeds, fall from a great height and break to pieces. Those fruits are the size of elephants, and the juice gliding from them becomes a river named Jambū-nadī. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilāvṛta, and floods the entire land of Ilāvṛta with juice.
Purport

We can only imagine how much juice there might be in a fruit that is the size of an elephant but has a very tiny seed. Naturally the juice from the broken jambū fruits forms waterfalls and floods the entire land of Ilāvṛta. That juice produces an immense quantity of gold, as will be explained in the next verses.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A river named Jambū-nadī, formed from the juice of the jambū fruit, which are as big as elephants and have small seeds, and which break into pieces because of falling from a great height, falls a distance of 10,000 yojanas from the summit of Merumandara Mountain, and then flows to the south, increasing its size to cover the length of Ilāvṛta. Anasthi-prāyāṇām means “having very small seeds.” Dakṣṇena means “in the southern direction.” The river flows, increasing its length to the size of Ilāvṛta (yāvat ilāvrṭam). That means it flows for nine thousand yojanas.
Personal Guidance
Jambū fruits the size of elephants break into juice that produces gold in the riverbanks. The Lord's economy turns sweetness into precious wealth. Material prosperity is a downstream effect of higher arrangements, not an end in itself.
Reflection Questions
  • Where are you chasing the gold directly when serving the sweetness upstream would produce it naturally?
  • What 'sweetness' could you tend that would yield prosperity over time without you grasping for it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.20-21

↗
तावदुभयोरपि रोधसोर्या मृत्तिका तद्रसेनानुविध्यमाना वाय्वर्कसंयोगविपाकेन सदामरलोकाभरणं जाम्बूनदं नाम सुवर्णं भवति ॥ २० ॥ यदु ह वाव विबुधादय: सह युवतिभिर्मुकुटकटककटिसूत्राद्याभरणरूपेण खलु धारयन्ति ॥ २१ ॥
tāvad ubhayor api rodhasor yā mṛttikā tad-rasenānuvidhyamānā vāyv-arka-saṁyoga-vipākena sadāmara-lokābharaṇaṁ jāmbū-nadaṁ nāma suvarṇaṁ bhavati; yad u ha vāva vibudhādayaḥ saha yuvatibhir mukuṭa-kaṭaka-kaṭi-sūtrādy-ābharaṇa-rūpeṇa khalu dhārayanti.
[taavad ubhayor api rodhasor yaa mrittikaa tad-rasenaanuvidhyamaanaa vaayv-arka-samyoga-vipaakena sadaamara-lokaabharanam jaamboo-nadam naama suvarnam bhavati; yad u ha vaava vibudhaadayah saha yuvatibhir mukuta-kataka-kati-sootraady-aabharana-roopena khalu dhaarayanti.]
Word-for-word
tāvat — entirely ubhayoḥ api — of both rodhasoḥ — of the banks yā — which mṛttikā — the mud tat-rasena — with the juice of the jambū fruits that flows in the river anuvidhyamānā — being saturated vāyu-arka-saṁyoga-vipākena — because of a chemical reaction with the air and sunshine sadā — always amara-loka-ābharaṇam — which is used for the ornaments of the demigods, the denizens of the heavenly planets jāmbū-nadam nāma — named Jāmbū-nada suvarṇam — gold bhavati — becomes yat — which u ha vāva — indeed vibudha-ādayaḥ — the great demigods saha — with yuvatibhiḥ — their everlastingly youthful wives mukuṭa — crowns kaṭaka — bangles kaṭi-sūtra — belts ādi — and so on ābharaṇa — of all kinds of ornaments rūpeṇa — in the form khalu — indeed dhārayanti — they possess.
Blended reading (Sanskrit + English inline)
tāvad ubhayor api rodhasor yā mṛttikā tad-rasenānuvidhyamānā vāyv-arka-saṁyoga-vipākena sadāmara-lokābharaṇaṁ jāmbū-nadaṁ nāma suvarṇaṁ bhavati; yad u ha vāva vibudhādayaḥ saha yuvatibhir mukuṭa-kaṭaka-kaṭi-sūtrādy-ābharaṇa-rūpeṇa khalu dhārayanti.
tāvat
entirely
ubhayoḥ api
of both
rodhasoḥ
of the banks
yā
which
mṛttikā
the mud
tat-rasena
with the juice of the jambū fruits that flows in the river
anuvidhyamānā
being saturated
vāyu-arka-saṁyoga-vipākena
because of a chemical reaction with the air and sunshine
sadā
always
amara-loka-ābharaṇam
which is used for the ornaments of the demigods, the denizens of the heavenly planets
jāmbū-nadam nāma
named Jāmbū-nada
suvarṇam
gold
bhavati
becomes
yat
which
u ha vāva
indeed
vibudha-ādayaḥ
the great demigods
saha
with
yuvatibhiḥ
their everlastingly youthful wives
mukuṭa
crowns
kaṭaka
bangles
kaṭi-sūtra
belts
ādi
and so on
ābharaṇa
of all kinds of ornaments
rūpeṇa
in the form
khalu
indeed
dhārayanti
they possess.
The mud on both banks of the river Jambū-nadī, being moistened by the flowing juice and then dried by the air and the sunshine, produces huge quantities of gold called Jāmbū-nada. The denizens of heaven use this gold for various kinds of ornaments. Therefore all the inhabitants of the heavenly planets and their youthful wives are fully decorated with golden helmets, bangles and belts, and thus they enjoy life.
Purport

By the arrangement of the Supreme Personality of Godhead, the rivers on some planets produce gold on their banks. The poor inhabitants of this earth, because of their incomplete knowledge, are captivated by a so-called bhagavān who can produce a small quantity of gold. However, it is understood that in a higher planetary system in this material world, the mud on the banks of the Jambū-nadī mixes with jambū juice, reacts with the sunshine in the air, and automatically produces huge quantities of gold. Thus the men and women are decorated there by various golden ornaments, and they look very nice. Unfortunately, on earth there is such a scarcity of gold that the governments of the world try to keep it in reserve and issue paper currency. Because that currency is not backed up by gold, the paper they distribute as money is worthless, but nevertheless the people on earth are very proud of material advancement. In modern times, girls and ladies have ornaments made of plastic instead of gold, and plastic utensils are used instead of golden ones, yet people are very proud of their material wealth. Therefore the people of this age are described as mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ ( Bhāg. 1.1.10 ). In other words, they are extremely bad and slow to understand the opulence of the Supreme Personality of Godhead. They have been described as sumanda-matayaḥ because their conceptions are so crippled that they accept a bluffer who produces a little gold to be God. Because they have no gold in their possession, they are actually poverty-stricken, and therefore they are considered unfortunate.

Sometimes these unfortunate people want to be promoted to the heavenly planets to achieve fortunate positions, as described in this verse, but pure devotees of the Lord are not at all interested in such opulence. Indeed, devotees sometimes compare the color of gold to that of bright golden stool. Śrī Caitanya Mahāprabhu has instructed devotees not to be allured by golden ornaments and beautifully decorated women. Na dhanaṁ na janaṁ na sundarīm: a devotee should not be allured by gold, beautiful women or the prestige of having many followers. Śrī Caitanya Mahāprabhu, therefore, confidentially prayed, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: “My Lord, please bless Me with Your devotional service. I do not want anything else.” A devotee may pray to be delivered from this material world. That is his only aspiration.

ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja- sthita-dhūlī-sadṛśaṁ vicintaya

The humble devotee simply prays to the Lord, “Kindly pick me up from the material world, which is full of varieties of material opulence, and keep me under the shelter of Your lotus feet.”

Śrīla Narottama dāsa Ṭhākura prays:

hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta, karuṇā karaha ei-bāra narottama-dāsa kaya, nā ṭheliha rāṅgā-pāya, tomā vine ke āche āmāra

“O my Lord, O son of Nanda Mahārāja, now You are standing before me with Your consort, the daughter of Vṛṣabhānu, Śrīmatī Rādhārāṇī. Kindly accept me as the dust of Your lotus feet. Please do not kick me away, for I have no other shelter.”

Similarly, Prabodhānanda Sarasvatī indicates that the position of the demigods, who are decorated with golden helmets and other ornaments, is no better than a phantasmagoria ( tri-daśa-pūr ākāśa-puṣpāyate ). A devotee is never allured by such opulences. He simply aspires to become the dust of the lotus feet of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The mud on both banks of the River Jambū-nadī, being moistened by the flowing juice, by a reaction with the air and the sunshine, produces huge quantities of gold called jambū-nada, which the devatās use for ornaments. All the devatās and their youthful wives wear this gold in the form of golden crowns, bangles and belts. The mud of the entire (tāvat) banks (rodhasoḥ), mixed with the juice of the jāmbu fruits, become gold called jāmbū-nada.
Related values & verses
Related verses
SB 1.1.10
Related lectures
Personal Guidance
The denizens of heaven wear gold produced not by mining but by the Lord's arrangement. Compared to that, modern miracle-workers producing tiny lumps of gold look pathetic. Don't be impressed by small tricks when the Lord operates at this scale.
Reflection Questions
  • Whose small spiritual 'tricks' have you found impressive that, on reflection, are tiny?
  • How would awareness of the Lord's actual scale recalibrate what you find worthy of awe?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.22

↗
यस्तु महाकदम्ब: सुपार्श्वनिरूढो यास्तस्य कोटरेभ्यो विनि:सृता: पञ्चायामपरिणाहा: पञ्च मधुधारा: सुपार्श्वशिखरात्पतन्त्योऽपरेणात्मानमिलावृतमनुमोदयन्ति ॥ २२ ॥
yas tu mahā-kadambaḥ supārśva-nirūḍho yās tasya koṭarebhyo viniḥsṛtāḥ pañcāyāma-pariṇāhāḥ pañca madhu-dhārāḥ supārśva-śikharāt patantyo ’pareṇātmānam ilāvṛtam anumodayanti.
[yas tu mahaa-kadambah supaarshva-niroodho yaas tasya kotarebhyo vinihsritaah panchaayaama-parinaahaah pancha madhu-dhaaraah supaarshva-shikharaat patantyo ’parenaatmaanam ilaavritam anumodayanti.]
Word-for-word
yaḥ — which tu — but mahā-kadambaḥ — the tree named Mahākadamba supārśva-nirūḍhaḥ — which stands on the side of the mountain known as Supārśva yāḥ — which tasya — of that koṭarebhyaḥ — from the hollows viniḥsṛtāḥ — flowing pañca — five āyāma — vyāma, a unit of measurement of about eight feet pariṇāhāḥ — whose measurement pañca — five madhu-dhārāḥ — flows of honey supārśva-śikharāt — from the top of Supārśva Mountain patantyaḥ — flowing down apareṇa — on the western side of Sumeru Mountain ātmānam — the whole of ilāvṛtam — Ilāvṛta-varṣa anumodayanti — make fragrant.
Blended reading (Sanskrit + English inline)
yas tu mahā-kadambaḥ supārśva-nirūḍho yās tasya koṭarebhyo viniḥsṛtāḥ pañcāyāma-pariṇāhāḥ pañca madhu-dhārāḥ supārśva-śikharāt patantyo ’pareṇātmānam ilāvṛtam anumodayanti.
yaḥ
which
tu
but
mahā-kadambaḥ
the tree named Mahākadamba
supārśva-nirūḍhaḥ
which stands on the side of the mountain known as Supārśva
yāḥ
which
tasya
of that
koṭarebhyaḥ
from the hollows
viniḥsṛtāḥ
flowing
pañca
five
āyāma
vyāma, a unit of measurement of about eight feet
pariṇāhāḥ
whose measurement
pañca
five
madhu-dhārāḥ
flows of honey
supārśva-śikharāt
from the top of Supārśva Mountain
patantyaḥ
flowing down
apareṇa
on the western side of Sumeru Mountain
ātmānam
the whole of
ilāvṛtam
Ilāvṛta-varṣa
anumodayanti
make fragrant.
On the side of Supārśva Mountain stands a big tree called Mahākadamba, which is very celebrated. From the hollows of this tree flow five rivers of honey, each about five vyāmas wide. This flowing honey falls incessantly from the top of Supārśva Mountain and flows all around Ilāvṛta-varṣa, beginning from the western side. Thus the whole land is saturated with the pleasing fragrance.
Purport

The distance between one hand and another when one spreads both his arms is called a vyāma. This comes to about eight feet. Thus each of the rivers was about forty feet wide, making a total of about two hundred feet.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Five rivers of honey, each about five vyāmas wide, which flow from the hollows of the tree called Mahākadamba growing on Supārśva Mountain fall from the top of Supārśva Mountain in the western direction and gives pleasure to itself and the whole of Ilāvṛta-varṣa. Āyāma means a vyāma. A vyāma is the space produced by extending the two arms and the fingers. The width of each river is five vyāmas. Another version has pañca-vyāma-pariṇāhāḥ. It feels pleasure itself by hearing the praises of the people.
Related lectures
Personal Guidance
From the hollows of the Mahākadamba tree flow five rivers of honey, perfuming the land. Some sources, when tended, become endlessly generous. Find your hollow that flows honey; tend it; let it perfume those nearby.
Reflection Questions
  • What inner source in you, properly tended, could flow as steady honey for others?
  • Where have you stopped tending what once flowed sweetly?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.23

↗
या ह्युपयुञ्जानानां मुखनिर्वासितो वायु: समन्ताच्छतयोजनमनुवासयति ॥ २३ ॥
yā hy upayuñjānānāṁ mukha-nirvāsito vāyuḥ samantāc chata-yojanam anuvāsayati.
[yaa hy upayunjaanaanaam mukha-nirvaasito vaayuh samantaach chata-yojanam anuvaasayati.]
Word-for-word
yāḥ — which (those flows of honey) hi — indeed upayuñjānānām — of those who drink mukha-nirvāsitaḥ vāyuḥ — the air emanating from the mouths samantāt — all around śata-yojanam — up to one hundred yojanas (eight hundred miles) anuvāsayati — makes sweetly flavored.
Blended reading (Sanskrit + English inline)
yā hy upayuñjānānāṁ mukha-nirvāsito vāyuḥ samantāc chata-yojanam anuvāsayati.
yāḥ
which (those flows of honey)
hi
indeed
upayuñjānānām
of those who drink
mukha-nirvāsitaḥ vāyuḥ
the air emanating from the mouths
samantāt
all around
śata-yojanam
up to one hundred yojanas (eight hundred miles)
anuvāsayati
makes sweetly flavored.
The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.
Related lectures
Personal Guidance
The breath of those who drink that honey perfumes a hundred yojanas. What we inwardly consume eventually becomes the air others breathe around us. Hospitality begins with the contents of our own consumption.
Reflection Questions
  • What are you inwardly consuming that you would or would not want to scent the air around you?
  • How could you change one input today so the perfume changes?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.24

↗
एवं कुमुदनिरूढो य: शतवल्शो नाम वटस्तस्य स्कन्धेभ्यो नीचीना: पयोदधिमधुघृतगुडान्नाद्यम्बरशय्यासनाभरणादय: सर्व एव कामदुघा नदा: कुमुदाग्रात्पतन्तस्तमुत्तरेणेलावृतमुपयोजयन्ति ॥ २४ ॥
evaṁ kumuda-nirūḍho yaḥ śatavalśo nāma vaṭas tasya skandhebhyo nīcīnāḥ payo-dadhi-madhu-ghṛta-guḍānnādy-ambara-śayyāsanābharaṇādayaḥ sarva eva kāma-dughā nadāḥ kumudāgrāt patantas tam uttareṇelāvṛtam upayojayanti.
[evam kumuda-niroodho yah shatavalsho naama vatas tasya skandhebhyo neecheenaah payo-dadhi-madhu-ghrita-gudaannaady-ambara-shayyaasanaabharanaadayah sarva eva kaama-dughaa nadaah kumudaagraat patantas tam uttarenelaavritam upayojayanti.]
Word-for-word
evam — thus kumuda-nirūḍhaḥ — having grown on Kumuda Mountain yaḥ — that śata-valśaḥ nāma — the tree named Śatavalśa (because of having hundreds of trunks) vaṭaḥ — a banyan tree tasya — of it skandhebhyaḥ — from the thick branches nīcīnāḥ — flowing down payaḥ — milk dadhi — yogurt madhu — honey ghṛta — clarified butter guḍa — molasses anna — food grains ādi — and so on ambara — clothing śayyā — bedding āsana — sitting places ābharaṇa-ādayaḥ — carrying ornaments and so on sarve — everything eva — certainly kāma-dughāḥ — fulfilling all desires nadāḥ — big rivers kumuda-agrāt — from the top of Kumuda Mountain patantaḥ — flowing tam — to that uttareṇa — on the northern side ilāvṛtam — the land known as Ilāvṛta-varṣa upayojayanti — give happiness.
Blended reading (Sanskrit + English inline)
evaṁ kumuda-nirūḍho yaḥ śatavalśo nāma vaṭas tasya skandhebhyo nīcīnāḥ payo-dadhi-madhu-ghṛta-guḍānnādy-ambara-śayyāsanābharaṇādayaḥ sarva eva kāma-dughā nadāḥ kumudāgrāt patantas tam uttareṇelāvṛtam upayojayanti.
evam
thus
kumuda-nirūḍhaḥ
having grown on Kumuda Mountain
yaḥ
that
śata-valśaḥ nāma
the tree named Śatavalśa (because of having hundreds of trunks)
vaṭaḥ
a banyan tree
tasya
of it
skandhebhyaḥ
from the thick branches
nīcīnāḥ
flowing down
payaḥ
milk
dadhi
yogurt
madhu
honey
ghṛta
clarified butter
guḍa
molasses
anna
food grains
ādi
and so on
ambara
clothing
śayyā
bedding
āsana
sitting places
ābharaṇa-ādayaḥ
carrying ornaments and so on
sarve
everything
eva
certainly
kāma-dughāḥ
fulfilling all desires
nadāḥ
big rivers
kumuda-agrāt
from the top of Kumuda Mountain
patantaḥ
flowing
tam
to that
uttareṇa
on the northern side
ilāvṛtam
the land known as Ilāvṛta-varṣa
upayojayanti
give happiness.
Similarly, on Kumuda Mountain there is a great banyan tree, which is called Śatavalśa because it has a hundred main branches. From those branches come many roots, from which many rivers are flowing. These rivers flow down from the top of the mountain to the northern side of Ilāvṛta-varṣa for the benefit of those who live there. Because of these flowing rivers, all the people have ample supplies of milk, yogurt, honey, clarified butter [ghee], molasses, food grains, clothes, bedding, sitting places and ornaments. All the objects they desire are sufficiently supplied for their prosperity, and therefore they are very happy.
Purport

The prosperity of humanity does not depend on a demoniac civilization that has no culture and no knowledge but has only gigantic skyscrapers and huge automobiles always rushing down the highways. The products of nature are sufficient. When there is a profuse supply of milk, yogurt, honey, food grains, ghee, molasses, dhotis, saris, bedding, sitting places and ornaments, the residents are actually opulent. When a profuse supply of water from the river inundates the land, all these things can be produced, and there will not be scarcity. This all depends, however, on the performance of sacrifice as described in the Vedic literature.

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ

“All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.” These are the prescriptions given in Bhagavad-gītā (3.14) . If people follow these principles in full Kṛṣṇa consciousness, human society will be prosperous, and they will be happy both in this life and in the next.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Similarly, on Kumuda Mountain there is a great banyan tree, which is called Śatavalśa. Flowing down from its branches are many rivers fulfilling all desires such as milk, yogurt, honey, ghee, molasses, food, clothing bedding, seats and ornaments. These rivers, flowing down from the top of the mountain to the northern side of Ilāvṛta-varṣa, give happiness to Ilāvrṭa. Śatavalṣaḥ means seven branches. Nīcīnāḥ means downward.
Related lectures
Personal Guidance
Real human prosperity is not skyscrapers and automobiles but profuse milk, ghee, grains, honey, simple garments. We confuse complexity for civilization. Genuine richness was always simpler than we make it.
Reflection Questions
  • What 'complex prosperity' are you chasing that has less actual nourishment than the simple version?
  • Where could you simplify your definition of 'enough' and gain peace in the process?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.25

↗
यानुपजुषाणानां न कदाचिदपि प्रजानां वलीपलितक्लमस्वेददौर्गन्ध्यजरामयमृत्युशीतोष्णवैवर्ण्योपसर्गादयस्तापविशेषा भवन्ति यावज्जीवं सुखं निरतिशयमेव ॥ २५ ॥
yān upajuṣāṇānāṁ na kadācid api prajānāṁ valī-palita-klama-sveda-daurgandhya-jarāmaya-mṛtyu-śītoṣṇa-vaivarṇyopasargādayas tāpa-viśeṣā bhavanti yāvaj jīvaṁ sukhaṁ niratiśayam eva.
[yaan upajushaanaanaam na kadaachid api prajaanaam valee-palita-klama-sveda-daurgandhya-jaraamaya-mrityu-sheetoshna-vaivarnyopasargaadayas taapa-visheshaa bhavanti yaavaj jeevam sukham niratishayam eva.]
Word-for-word
yān — which (all the products produced because of the flowing rivers mentioned above) upajuṣāṇānām — of persons who are fully utilizing na — not kadācit — at any time api — certainly prajānām — of the citizens valī — wrinkles palita — grey hair klama — fatigue sveda — perspiration daurgandhya — bad odors because of unclean perspiration jarā — old age āmaya — disease mṛtyu — untimely death śīta — severe cold uṣṇa — scorching heat vaivarṇya — fading of the luster of the body upasarga — troubles ādayaḥ — and so on tāpa — of sufferings viśeṣāḥ — varieties bhavanti — are yāvat — as long as jīvam — life sukham — happiness niratiśayam — unlimited eva — only.
Blended reading (Sanskrit + English inline)
yān upajuṣāṇānāṁ na kadācid api prajānāṁ valī-palita-klama-sveda-daurgandhya-jarāmaya-mṛtyu-śītoṣṇa-vaivarṇyopasargādayas tāpa-viśeṣā bhavanti yāvaj jīvaṁ sukhaṁ niratiśayam eva.
yān
which (all the products produced because of the flowing rivers mentioned above)
upajuṣāṇānām
of persons who are fully utilizing
na
not
kadācit
at any time
api
certainly
prajānām
of the citizens
valī
wrinkles
palita
grey hair
klama
fatigue
sveda
perspiration
daurgandhya
bad odors because of unclean perspiration
jarā
old age
āmaya
disease
mṛtyu
untimely death
śīta
severe cold
uṣṇa
scorching heat
vaivarṇya
fading of the luster of the body
upasarga
troubles
ādayaḥ
and so on
tāpa
of sufferings
viśeṣāḥ
varieties
bhavanti
are
yāvat
as long as
jīvam
life
sukham
happiness
niratiśayam
unlimited
eva
only.
The residents of the material world who enjoy the products of these flowing rivers have no wrinkles on their bodies and no grey hair. They never feel fatigue, and perspiration does not give their bodies a bad odor. They are not afflicted by old age, disease or untimely death, they do not suffer from chilly cold or scorching heat, nor do their bodies lose their luster. They all live very happily, without anxieties, until death.
Purport

This verse hints at the perfection of human society even within this material world. The miserable conditions of this material world can be corrected by a sufficient supply of milk, yogurt, honey, ghee, molasses, food grains, ornaments, bedding, sitting places and so on. This is human civilization. Ample food grains can be produced through agricultural enterprises, and profuse supplies of milk, yogurt and ghee can be arranged through cow protection. Abundant honey can be obtained if the forests are protected. Unfortunately, in modern civilization, men are busy killing the cows that are the source of yogurt, milk and ghee, they are cutting down all the trees that supply honey, and they are opening factories to manufacture nuts, bolts, automobiles and wine instead of engaging in agriculture. How can the people be happy? They must suffer from all the misery of materialism. Their bodies become wrinkled and gradually deteriorate until they become almost like dwarves, and a bad odor emanates from their bodies because of unclean perspiration resulting from eating all kinds of nasty things. This is not human civilization. If people actually want happiness in this life and want to prepare for the best in the next life, they must adopt a Vedic civilization. In a Vedic civilization, there is a full supply of all the necessities mentioned above.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The residents of the material world who enjoy the products of these flowing rivers have no suffering such as wrinkles, grey hair, fatigue, foul smelling perspiration, old age, disease, untimely death, cold, heat, loss of luster, or troubles. They all live their whole life with unlimited happiness.
Related lectures
Personal Guidance
Residents who consume these higher products have no wrinkles, no grey hair, no fatigue, no untimely death. Quality of intake quietly shapes the body's whole experience. We are not victims of biology alone; we are choices made flesh.
Reflection Questions
  • What features of your current bodily and mental state are downstream of inputs you could shift?
  • What single intake change would, over a year, visibly transform your daily experience?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.26

↗
कुरङ्गकुररकुसुम्भवैकङ्कत्रिकूटशिशिरपतङ्गरुचकनिषधशिनीवासकपिलशङ्खवैदूर्यजारुधिहंसऋषभनागकालञ्जरनारदादयो विंशतिगिरयो मेरो: कर्णिकाया इव केसरभूता मूलदेशे परित उपक्‍ल‍ृप्ता: ॥ २६ ॥
kuraṅga-kurara-kusumbha-vaikaṅka-trikūṭa-śiśira-pataṅga-rucaka-niṣadha-śinīvāsa-kapila-śaṅkha-vaidūrya-jārudhi-haṁsa-ṛṣabha-nāga-kālañjara-nāradādayo viṁśati-girayo meroḥ karṇikāyā iva kesara-bhūtā mūla-deśe parita upakḷptāḥ.
[kuranga-kurara-kusumbha-vaikanka-trikoota-shishira-patanga-ruchaka-nishadha-shineevaasa-kapila-shankha-vaidoorya-jaarudhi-hamsa-rishabha-naaga-kaalanjara-naaradaadayo vimshati-girayo meroh karnikaayaa iva kesara-bhootaa moola-deshe parita upaklriptaah.]
Word-for-word
kuraṅga — Kuraṅga kurara — Kurara kusumbha-vaikaṅka-trikūṭa-śiśira-pataṅga-rucaka-niṣadha-śinīvāsa-kapila-śaṅkha-vaidūrya-jārudhi-haṁsa-ṛṣabha-nāga-kālañjara-nārada — the names of mountains ādayaḥ — and so on viṁśati-girayaḥ — twenty mountains meroḥ — of Sumeru Mountain karṇikāyāḥ — of the whorl of the lotus iva — like kesara-bhūtāḥ — as filaments mūla-deśe — at the base paritaḥ — all around upakḷptāḥ — arranged by the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
kuraṅga-kurara-kusumbha-vaikaṅka-trikūṭa-śiśira-pataṅga-rucaka-niṣadha-śinīvāsa-kapila-śaṅkha-vaidūrya-jārudhi-haṁsa-ṛṣabha-nāga-kālañjara-nāradādayo viṁśati-girayo meroḥ karṇikāyā iva kesara-bhūtā mūla-deśe parita upakḷptāḥ.
kuraṅga
Kuraṅga
kurara
Kurara
kusumbha-vaikaṅka-trikūṭa-śiśira-pataṅga-rucaka-niṣadha-śinīvāsa-kapila-śaṅkha-vaidūrya-jārudhi-haṁsa-ṛṣabha-nāga-kālañjara-nārada
the names of mountains
ādayaḥ
and so on
viṁśati-girayaḥ
twenty mountains
meroḥ
of Sumeru Mountain
karṇikāyāḥ
of the whorl of the lotus
iva
like
kesara-bhūtāḥ
as filaments
mūla-deśe
at the base
paritaḥ
all around
upakḷptāḥ
arranged by the Supreme Personality of Godhead.
There are other mountains beautifully arranged around the foot of Mount Meru like the filaments around the whorl of a lotus flower. Their names are Kuraṅga, Kurara, Kusumbha, Vaikaṅka, Trikūṭa, Śiśira, Pataṅga, Rucaka, Niṣadha, Sinīvāsa, Kapila, Śaṅkha, Vaidūrya, Jārudhi, Haṁsa, Ṛṣabha, Nāga, Kālañjara and Nārada.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
There are twenty other mountains beautifully arranged around the foot of Mount Meru like the filaments around the whorl of a lotus flower. Their names are Kuraṅga, Kurara, Kusumbha, Vaikaṅka, Trikūṭa, Śiśira, Pataṅga, Rucaka, Niṣadha, Sinīvāsa, Kapila, Śaṅkha, Vaidūrya, Jārudhi, Haṁsa, Ṛṣabha, Nāga, Kālañjara and Nārada. [Note: Only nineteen names are given. ]
Related lectures
Personal Guidance
Many secondary mountains surround Sumeru like lotus filaments. Even the supporting cast in cosmic architecture has names worth recording. Don't dismiss what surrounds the center; it is what makes the center recognizable.
Reflection Questions
  • Whose 'supporting role' in your life have you been undervaluing because they are not at the center?
  • How could you honor those who quietly hold the structure around your work?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.27

↗
जठरदेवकूटौ मेरुं पूर्वेणाष्टादशयोजनसहस्रमुदगायतौ द्विसहस्रं पृथुतुङ्गौ भवत: एवमपरेण पवनपारियात्रौ दक्षिणेन कैलासकरवीरौ प्रागायतावेवमुत्तरतस्त्रिश‍ृङ्गमकरावष्टभिरेतै: परिसृतोऽग्निरिव परितश्चकास्ति काञ्चनगिरि: ॥ २७ ॥
jaṭhara-devakūṭau meruṁ pūrveṇāṣṭādaśa-yojana-sahasram udagāyatau dvi-sahasraṁ pṛthu-tuṅgau bhavataḥ; evam apareṇa pavana-pāriyātrau dakṣiṇena kailāsa-karavīrau prāg-āyatāv evam uttaratas triśṛṅga-makarāv aṣṭabhir etaiḥ parisṛto ’gnir iva paritaś cakāsti kāñcana-giriḥ.
[jathara-devakootau merum poorvenaashtaadasha-yojana-sahasram udagaayatau dvi-sahasram prithu-tungau bhavatah; evam aparena pavana-paariyaatrau dakshinena kailaasa-karaveerau praag-aayataav evam uttaratas trishringa-makaraav ashtabhir etaih parisrito ’gnir iva paritash chakaasti kaanchana-girih.]
Word-for-word
jaṭhara-devakūṭau — two mountains named Jaṭhara and Devakūṭa merum — Sumeru Mountain pūrveṇa — on the eastern side aṣṭādaśa-yojana-sahasram — eighteen thousand yojanas udagāyatau — stretching from north to south dvi-sahasram — two thousand yojanas pṛthu-tuṅgau — in width and height bhavataḥ — there are evam — similarly apareṇa — on the western side pavana-pāriyātrau — two mountains named Pavana and Pāriyātra dakṣiṇena — on the southern side kailāsa-karavīrau — two mountains named Kailāsa and Karavīra prāk-āyatau — expanding east and west evam — similarly uttarataḥ — on the northern side triśṛṅga-makarau — two mountains named Triśṛṅga and Makara aṣṭabhiḥ etaiḥ — by these eight mountains parisṛtaḥ — surrounded agniḥ iva — like fire paritaḥ — all over cakāsti — brilliantly shines kāñcana-giriḥ — the golden mountain named Sumeru, or Meru.
Blended reading (Sanskrit + English inline)
jaṭhara-devakūṭau meruṁ pūrveṇāṣṭādaśa-yojana-sahasram udagāyatau dvi-sahasraṁ pṛthu-tuṅgau bhavataḥ; evam apareṇa pavana-pāriyātrau dakṣiṇena kailāsa-karavīrau prāg-āyatāv evam uttaratas triśṛṅga-makarāv aṣṭabhir etaiḥ parisṛto ’gnir iva paritaś cakāsti kāñcana-giriḥ.
jaṭhara-devakūṭau
two mountains named Jaṭhara and Devakūṭa
merum
Sumeru Mountain
pūrveṇa
on the eastern side
aṣṭādaśa-yojana-sahasram
eighteen thousand yojanas
udagāyatau
stretching from north to south
dvi-sahasram
two thousand yojanas
pṛthu-tuṅgau
in width and height
bhavataḥ
there are
evam
similarly
apareṇa
on the western side
pavana-pāriyātrau
two mountains named Pavana and Pāriyātra
dakṣiṇena
on the southern side
kailāsa-karavīrau
two mountains named Kailāsa and Karavīra
prāk-āyatau
expanding east and west
evam
similarly
uttarataḥ
on the northern side
triśṛṅga-makarau
two mountains named Triśṛṅga and Makara
aṣṭabhiḥ etaiḥ
by these eight mountains
parisṛtaḥ
surrounded
agniḥ iva
like fire
paritaḥ
all over
cakāsti
brilliantly shines
kāñcana-giriḥ
the golden mountain named Sumeru, or Meru.
On the eastern side of Sumeru Mountain are two mountains named Jaṭhara and Devakūṭa, which extend to the north and south for 18,000 yojanas [144,000 miles]. Similarly, on the western side of Sumeru are two mountains named Pavana and Pāriyātra, which also extend north and south for the same distance. On the southern side of Sumeru are two mountains named Kailāsa and Karavīra, which extend east and west for 18,000 yojanas, and on the northern side of Sumeru, extending for the same distance east and west, are two mountains named Triśṛṅga and Makara. The width and height of all these mountains is 2,000 yojanas [16,000 miles]. Sumeru, a mountain of solid gold shining as brilliantly as fire, is surrounded by these eight mountains.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
On the eastern side of Sumeru Mountain are two mountains named Jaṭhara and Devakūṭa, which extend to the north and south for 18,000 yojanas. Similarly, on the western side of Sumeru are two mountains named Pavana and Pāriyātra, which also extend north and south for the same distance. On the southern side of Sumeru are two mountains named Kailāsa and Karavīra, which extend east and west for 18,000 yojanas, and on the northern side of Sumeru, extending for the same distance east and west, are two mountains named Triśṛṅga and Makara. The width and height of all these mountains is 2,000 yojanas. Sumeru, a mountain of solid gold, surrounded by these eight mountains, shines like fire.
Personal Guidance
Even directions from Sumeru — east, west — have their named, large-scale supporting mountains. The architecture is symmetrical, intentional, vast. Don't assume randomness where careful design is at work.
Reflection Questions
  • Where have you read randomness into your life's geography that, with more attention, might reveal design?
  • What 'east' and 'west' supports has the Lord placed around you that you have not yet noticed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.28

↗
मेरोर्मूर्धनि भगवत आत्मयोनेर्मध्यत उपक्‍ल‍ृप्तां पुरीमयुतयोजनसाहस्रीं समचतुरस्रां शातकौम्भीं वदन्ति ॥ २८ ॥
meror mūrdhani bhagavata ātma-yoner madhyata upakḷptāṁ purīm ayuta-yojana-sāhasrīṁ sama-caturasrāṁ śātakaumbhīṁ vadanti.
[meror moordhani bhagavata aatma-yoner madhyata upaklriptaam pureem ayuta-yojana-saahasreem sama-chaturasraam shaatakaumbheem vadanti.]
Word-for-word
meroḥ — of Sumeru Mountain mūrdhani — on the head bhagavataḥ — of the most powerful being ātma-yoneḥ — of Lord Brahmā madhyataḥ — in the middle upakḷptām — situated purīm — the great township ayuta-yojana — ten thousand yojanas sāhasrīm — one thousand sama-caturasrām — of the same length on all sides śāta-kaumbhīm — made entirely of gold vadanti — the great learned sages say.
Blended reading (Sanskrit + English inline)
meror mūrdhani bhagavata ātma-yoner madhyata upakḷptāṁ purīm ayuta-yojana-sāhasrīṁ sama-caturasrāṁ śātakaumbhīṁ vadanti.
meroḥ
of Sumeru Mountain
mūrdhani
on the head
bhagavataḥ
of the most powerful being
ātma-yoneḥ
of Lord Brahmā
madhyataḥ
in the middle
upakḷptām
situated
purīm
the great township
ayuta-yojana
ten thousand yojanas
sāhasrīm
one thousand
sama-caturasrām
of the same length on all sides
śāta-kaumbhīm
made entirely of gold
vadanti
the great learned sages say.
In the middle of the summit of Meru is the township of Lord Brahmā. Each of its four sides is calculated to extend for ten million yojanas [eighty million miles]. It is made entirely of gold, and therefore learned scholars and sages call it Śātakaumbhī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the middle of the summit of Meru is the township of Lord Brahmā. Each of its four sides is calculated to extend for many thousands of yojanas. [Note: The top of Sumeru measures 32,000 yojanas according to verse 7. The dimension of Brahmā’s city should thus probably not be 10, 000,000 yojanas or a thousand ayutas. Ayuta could mean “many” in this case. ] It is made entirely of gold, and therefore learned scholars and sages call it Śātakaumbhī.
Related lectures
Personal Guidance
Brahmā's golden city stands at the summit of Meru — vast, central, the seat of the secondary creator. Even the operational center of universal management has a precise address. The universe is governed, not unattended.
Reflection Questions
  • Where do you act as if no one is in charge of the cosmos, when scripture insists there is?
  • How would a felt sense of governance change your trust in your own life's small arrangements?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.16.29

↗
तामनुपरितो लोकपालानामष्टानां यथादिशं यथारूपं तुरीयमानेन पुरोऽष्टावुपक्‍ल‍ृप्ता: ॥ २९ ॥
tām anuparito loka-pālānām aṣṭānāṁ yathā-diśaṁ yathā-rūpaṁ turīya-mānena puro ’ṣṭāv upakḷptāḥ.
[taam anuparito loka-paalaanaam ashtaanaam yathaa-disham yathaa-roopam tureeya-maanena puro ’shtaav upaklriptaah.]
Word-for-word
tām — that great township named Brahmapurī anuparitaḥ — surrounding loka-pālānām — of the governors of the planets aṣṭānām — eight yathā-diśam — according to the directions yathā-rūpam — in exact conformity with the township of Brahmapurī turīya-mānena — by measurement only one fourth puraḥ — townships aṣṭau — eight upakḷptāḥ — situated.
Blended reading (Sanskrit + English inline)
tām anuparito loka-pālānām aṣṭānāṁ yathā-diśaṁ yathā-rūpaṁ turīya-mānena puro ’ṣṭāv upakḷptāḥ.
tām
that great township named Brahmapurī
anuparitaḥ
surrounding
loka-pālānām
of the governors of the planets
aṣṭānām
eight
yathā-diśam
according to the directions
yathā-rūpam
in exact conformity with the township of Brahmapurī
turīya-mānena
by measurement only one fourth
puraḥ
townships
aṣṭau
eight
upakḷptāḥ
situated.
Surrounding Brahmapurī in all directions are the residences of the eight principal governors of the planetary systems, beginning with King Indra. These abodes are similar to Brahmapurī but are one fourth the size.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura confirms that the townships of Lord Brahmā and the eight subordinate governors of the planetary systems, beginning with Indra, are mentioned in other Purāṇas.

merau nava-pūrāṇi syur manovaty amarāvatī tejovatī saṁyamanī tathā kṛṣṇāṅganā parā

śraddhāvatī gandhavatī tathā cānyā mahodayā yaśovatī ca brahmendra bahyādīnāṁ yathā-kramam

Brahmā’s township is known as Manovatī, and those of his assistants such as Indra and Agni are known as Amarāvatī, Tejovatī, Saṁyamanī, Kṛṣṇāṅganā, Śraddhāvatī, Gandhavatī, Mahodayā and Yaśovatī. Brahmapurī is situated in the middle, and the other eight purīs surround it in all directions.

Thus end the Bhaktivedanta purports of the Fifth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “A Description of Jambūdvīpa.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Surrounding Brahmapurī in all directions are the residences of the eight principal governors of the directions, beginning with King Indra. These abodes are similar to Brahmapurī but are one fourth the size. These cities are in the directions starting from the east, each with their particular deities such as Indra and their corresponding colors. Their size is 2.5 million yojanas. Their names are understood from other Purāṇas: merau nava-purāṇi syur manovaty amarāvatī tejovatī saṁyamanī tathā kṛṣṇāṅganā parā śraddhāvatī gandhavatī tathā cānyā mahodayā yaśovatī ca brahmendra vahnyādīnāṁ yathā kramam On Meru there are nine cities name Manovatī, Amarāvatī, Tejovatī, Saṁyamanī, Kṛṣṇāṅganā, Śraddhāvatī, Gandhavatī, Mahodayā, Yaśovatī, belonging to Brahmā, Indra, Agni and others. [Note: The devatās of the directions starting from east are Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera, Śiva,] Thus ends the commentary on the Sixteenth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Seventeen Descent of the Gaṅgā
Related lectures
Personal Guidance
Eight subordinate governors live in cities around Brahmapurī, each running their domain. Decentralized governance under one supreme center is the model the Lord has put in place. Local responsibility under cosmic order is the design.
Reflection Questions
  • Where are you taking too much on yourself instead of trusting the local governors the Lord has placed around you?
  • Where are you trying to be a local governor without aligning with the supreme center?
📝 My note

Source: vedabase.io