Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "A Description of Jambudvipa"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
(Created page with "thumb|250px| <poem> King Pariksit said to Sukadeva Gosvami: O brahmana, you have already informed me that the radius of Bhu-mandala extends as far...")
 
m (Text replacement - "]]]" to "]])")
 
(4 intermediate revisions by 2 users not shown)
Line 1: Line 1:
 
[[File:Worldsystem 06.jpg|thumb|250px|]]  
 
[[File:Worldsystem 06.jpg|thumb|250px|]]  
 +
 +
 +
 +
 +
 
<poem>
 
<poem>
King Pariksit said to Sukadeva Gosvami: O brahmana, you have already informed me that the radius of Bhu-mandala extends as far as the sun spreads its light and heat and as far as the moon and all the stars can be seen.
+
[[King]] [[Pariksit]] said to [[Sukadeva Gosvami]]: O [[brahmana]], you have already informed me that the {{Wiki|radius}} of [[Bhu-mandala]] extends as far as the {{Wiki|sun}} spreads its {{Wiki|light}} and heat and as far as the [[moon]] and all the {{Wiki|stars}} can be seen.
 
                              
 
                              
In this verse it is stated that the planetary system known as Bhu-mandala 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 Bhu-mandala. In the Gayatri mantra, we chant om bhur bhuvah svah. The word bhur refers to Bhu-mandala. Tat savitur varenyam: the sunshine spreads throughout Bhu-mandala. Therefore the sun is worshipable. The stars, which are known as naksatra, are not different suns, as modern astronomers suppose. From Bhagavad-gita (10.21) we understand that the stars are similar to the moon (naksatranam aham sasi). 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 Srimad-Bhagavatam was compiled. Sukadeva Gosvami explained the location of the planets, and this indicates that the information was known long, long before Sukadeva Gosvami related it to Maharaja Pariksit. The location of the various planetary systems was not unknown to the sages who flourished in the Vedic age.
+
In this verse it is stated that the {{Wiki|planetary}} system known as [[Bhu-mandala]] extends to the limits of the sunshine. According to {{Wiki|modern science}}, the sunshine reaches [[earth]] from a distance of 93,000,000 {{Wiki|miles}}.  
  
My dear Lord, the rolling wheels of Maharaja Priyavrata's chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhu-mandala 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.
+
If we calculate according to this {{Wiki|modern}} [[information]], 93,000,000 {{Wiki|miles}} can be considered the {{Wiki|radius}} of [[Bhu-mandala]].  
  
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, Vasudeva, 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.
+
In the [[Gayatri]] [[mantra]], we [[chant]] om bhur bhuvah svah.
 +
 
 +
The [[word]] bhur refers to [[Bhu-mandala]]. Tat savitur varenyam: the sunshine spreads throughout [[Bhu-mandala]].
 +
 
 +
Therefore the {{Wiki|sun}} is worshipable. The {{Wiki|stars}}, which are known as [[naksatra]], are not different [[suns]], as {{Wiki|modern}} [[astronomers]] suppose. From {{Wiki|Bhagavad-gita}} (10.21) we understand that the {{Wiki|stars}} are similar to the [[moon]] (naksatranam aham [[sasi]]). Like the [[moon]], the {{Wiki|stars}} reflect the sunshine.
 +
 
 +
Apart from our {{Wiki|modern}} {{Wiki|distinguished}} estimations of where the {{Wiki|planetary}} systems are located, we can understand that the sky and its various {{Wiki|planets}} were studied long, long before [[Srimad-Bhagavatam]] was compiled.
 +
 
 +
[[Sukadeva Gosvami]] explained the location of the {{Wiki|planets}}, and this indicates that the [[information]] was known long, long before [[Sukadeva Gosvami]] related it to [[Maharaja Pariksit]].
 +
 
 +
The location of the various {{Wiki|planetary}} systems was not unknown to the [[sages]] who flourished in the {{Wiki|Vedic}} age.
 +
 
 +
My dear Lord, the rolling [[wheels]] of [[Maharaja Priyavrata's]] [[chariot]] created seven ditches, in which the seven oceans came into [[existence]]. Because of these seven oceans, [[Bhu-mandala]] 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]].
 +
 
 +
 
 +
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]], [[Vasudeva]], 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]].
  
 
                            
 
                            
Maharaja Pariksit had already been advised by his spiritual master, Sukadeva Gosvami, 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 Pariksit Maharaja's mind was saturated with spiritual consciousness. Srila Rupa Gosvami has stated:
+
 
 +
[[Maharaja Pariksit]] had already been advised by his [[spiritual master]], [[Sukadeva Gosvami]], 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 [[Pariksit Maharaja's]] [[mind]] was saturated with [[spiritual]] [[consciousness]]. [[Srila Rupa Gosvami]] has stated:
 +
 
 +
 
  
 
                       prapancikataya buddhya
 
                       prapancikataya buddhya
 
                     hari-sambandhi-vastunah
 
                     hari-sambandhi-vastunah
 
                       mumuksubhih parityago
 
                       mumuksubhih parityago
                     vairagyam phalgu kathyate
+
                     vairagyam [[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. Srila Bhaktisiddhanta Sarasvati Thakura translates this verse as follows:
+
 
 +
 
 +
   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. [[Srila Bhaktisiddhanta Sarasvati Thakura]] translates this verse as follows:
  
 
                   hari-sevaya yaha haya anukula
 
                   hari-sevaya yaha haya anukula
               visaya baliya tahara tyage haya bhula
+
               [[visaya]] baliya tahara tyage haya bhula
 
[[File:Tb 2a2.jpg|thumb|250px|]]
 
[[File:Tb 2a2.jpg|thumb|250px|]]
"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 Maharaja Pariksit 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 Srimad-Bhagavatam (1.5.20) Narada Muni has said, idam hi visvam bhagavan ivetarah: the entire universe is also the Supreme personality of Godhead, although it appears different from Him. Therefore although Pariksit Maharaja 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 Krsna 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 Krsna consciousness. If one rigidly observes the regulative principle of chanting sixteen rounds of the maha-mantra every day, his dealings with the material world for the sake of spreading the Krsna consciousness movement are not different from the spiritual cultivation of Krsna consciousness.
 
  
The great rsi Sukadeva Gosvami 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-guna, rajo-guna and tamo-guna], yet no one could possibly explain it perfectly, even in a lifetime as long as that of Brahma 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 Bhu-goloka [Bhuloka], with their names, forms, measurements and various symptoms.
+
 
 +
"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 [[Maharaja Pariksit]] 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 [[Srimad-Bhagavatam]] (1.5.20) [[Narada Muni]] has said, idam hi visvam [[bhagavan]] ivetarah: the entire [[universe]] is also the [[Supreme personality of Godhead]], although it appears different from Him.
 +
 
 +
Therefore although [[Pariksit Maharaja]] 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 [[Krsna]] [[consciousness]] {{Wiki|movement}}, they should never be considered material.
 +
 
 +
That one is absorbed in [[thoughts]] of such {{Wiki|management}} does not mean that he is outside of [[Krsna]] [[consciousness]].
 +
 
 +
If one rigidly observes the regulative [[principle]] of [[chanting]] sixteen rounds of the [[maha-mantra]] every day, his dealings with the [[material world]] for the [[sake]] of spreading the [[Krsna]] [[consciousness]] {{Wiki|movement}} are not different from the [[spiritual cultivation]] of [[Krsna]] [[consciousness]].
 +
 
 +
 
 +
The great rsi [[Sukadeva Gosvami]] 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-guna]], [[rajo-guna]] and [[tamo-guna]]),  
 +
 
 +
yet no one could possibly explain it perfectly, even in a [[lifetime]] as long as that of [[Brahma]] No one in the [[material world]] is {{Wiki|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 [[Bhu-goloka]] [[Bhuloka]], with their names, [[forms]], measurements and various symptoms.
  
 
                          
 
                          
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 Brahma, 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-gita, however, we understand that all these stars (naksatras) are like the moon, in that they reflect the sunshine. They are not independent luminaries. Bhuloka 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. Srila Sukadeva Gosvami 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 parampara 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-samhita (5.33) confirms this:
+
 
 +
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 [[Brahma]], who [[lives]] for millions and millions of years.  
 +
 
 +
{{Wiki|Modern}} [[scientists]] and [[astronomers]] try to explain the [[cosmic]] situation and the vastness of [[space]], and some of them believe that all the glittering {{Wiki|stars}} are different [[suns]].  
 +
 
 +
From {{Wiki|Bhagavad-gita}}, however, we understand that all these {{Wiki|stars}} ([[naksatras]]) are like the [[moon]], in that they reflect the sunshine. They are not {{Wiki|independent}} luminaries.  
 +
 
 +
[[Bhuloka]] is explained to be that portion of [[outer space]] through which the heat and {{Wiki|light}} of the {{Wiki|sun}} extend. Therefore it is natural to conclude that this [[universe]] extends in [[space]] as far as we can see and encompasses the glittering {{Wiki|stars}}.  
 +
 
 +
[[Srila Sukadeva Gosvami]] 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 [[parampara]] 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-samhita]] (5.33) confirms this:
 +
 
 
[[File:Myth2h.jpg|thumb|250px|]]
 
[[File:Myth2h.jpg|thumb|250px|]]
 
               advaitam acyutam anadim ananta-rupam
 
               advaitam acyutam anadim ananta-rupam
 
               adyam purana-purusam nava-yauvanam ca
 
               adyam purana-purusam nava-yauvanam ca
  
The limits of the expansions of Govinda, the Supreme personality of Godhead, cannot be estimated by anyone, even a person as perfect as Brahma, 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 Sukadeva Gosvami.
 
  
 +
The limits of the expansions of [[Govinda]], the [[Supreme personality of Godhead]], cannot be estimated by anyone, even a [[person]] as {{Wiki|perfect}} as [[Brahma]], 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 {{Wiki|Vedic}} sources as spoken by authorities like [[Sukadeva Gosvami]].
 +
 +
 +
The {{Wiki|planetary}} system known as [[Bhu-mandala]] resembles a [[lotus flower]], and its seven islands resemble the whorl of that [[flower]].
 +
 +
The length and breadth of the [[island]] known as [[Jambudvipa]], which is situated in the middle of the whorl, are one million [[yojanas]] [eight million {{Wiki|miles}}]. [[Jambudvipa]] is round like the leaf of a [[lotus flower]]. 
  
The planetary system known as Bhu-mandala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambudvipa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambudvipa is round like the leaf of a lotus flower. 
 
  
In Jambudvipa 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.
+
 
 +
In [[Jambudvipa]] there are nine divisions of land, each with a length of 9,000 [[yojanas]] [72,000 {{Wiki|miles}}]. There are eight [[mountains]] that mark the [[boundaries]] of these divisions and separate them nicely.
  
 
                              
 
                              
  
Srila Visvanatha Cakravarti Thakura gives the following quotation from the Vayu purana, wherein the locations of the various mountains, beginning with the Himalayas, are described.  
+
[[Srila Visvanatha Cakravarti Thakura]] gives the following quotation from the {{Wiki|Vayu}} {{Wiki|purana}}, wherein the locations of the various [[mountains]], beginning with the [[Himalayas]], are described.  
 +
 
 +
Amidst these divisions, or [[varsas]], is the [[varsa]] named [[Ilavrta]], which is situated in the middle of the whorl of the [[lotus]]. Within Ilavrta-varsa is [[Sumeru Mountain]], which is made of {{Wiki|gold}}. [[Sumeru Mountain]] is like the pericarp of the lotus-like [[Bhu-mandala]] {{Wiki|planetary}} system.
 +
 
 +
The mountain's height is the same as the width of [[Jambudvipa]]--or, in other words, 100,000 [[yojanas]] [800,000 {{Wiki|miles}}]. Of that, 16,000 [[yojanas]] [128,000 {{Wiki|miles}}] are within the [[earth]], and therefore the mountain's height above the [[earth]] is 84,000 [[yojanas]] [672,000 {{Wiki|miles}}]. The mountain's width is 32,000 [[yojanas]] [256,000 {{Wiki|miles}}] at its summit and 16,000 [[yojanas]] at its base.
 +
 
 +
 
  
Amidst these divisions, or varsas, is the varsa named Ilavrta, which is situated in the middle of the whorl of the lotus. Within Ilavrta-varsa is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the pericarp of the lotuslike Bhu-mandala planetary system. The mountain's height is the same as the width of Jambudvipa--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.
+
Just [[north]] of [[Ilavrta-varsa]]--and going further northward, one after another--are three [[mountains]] named [[Nila]], [[Sveta]] and [[Srngavan]].  
  
Just north of Ilavrta-varsa--and going further northward, one after another--are three mountains named Nila, Sveta and Srngavan. These mark the borders of the three varsas named Ramyaka, Hiranmaya 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.
+
These mark the borders of the three [[varsas]] named [[Ramyaka]], [[Hiranmaya]] and [[Kuru]] and separate them from one another.  
 +
 
 +
The width of these [[mountains]] is 2,000 [[yojanas]] [16,000 {{Wiki|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.
 
[[File:Meru-as.jpg|thumb|250px|]]
 
[[File:Meru-as.jpg|thumb|250px|]]
It appears from these verses that aside from the sun and moon, there is an invisible planet called Rahu. The movements of Rahu cause both solar and lunar eclipses. We suggest that the modern expeditions attempting to reach the moon are mistakenly going to Rahu.
 
  
Similarly, south of Ilavrta-varsa and extending from east to west are three great mountains named (from north to south) Nisadha, Hemakuta and Himalaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark the boundaries of the three varsas named Hari-varsa, Kimpurusa-varsa and Bharata-varsa [India].
 
  
In the same way, west and east of Ilavrta-varsa are two great mountains named Malyavan and Gandhamadana respectively. These two mountains, which are 2,000 yojanas [16,000 miles] high, extend as far as Nila Mountain in the north and Nisadha in the south. They indicate the borders of Ilavrta-varsa and also the varsas known as Ketumala and Bhadrasva.
+
It appears from these verses that aside from the {{Wiki|sun}} and [[moon]], there is an {{Wiki|invisible}} {{Wiki|planet}} called [[Rahu]].
 +
 
 +
The movements of [[Rahu]] [[cause]] both {{Wiki|solar}} and [[lunar eclipses]]. We suggest that the {{Wiki|modern}} expeditions attempting to reach the [[moon]] are mistakenly going to [[Rahu]].
 +
 
 +
Similarly, [[south]] of [[Ilavrta-varsa]] and extending from [[east]] to [[west]] are three great [[mountains]] named (from [[north]] to [[south]]) [[Nisadha]], [[Hemakuta]] and [[Himalaya]]. Each of them is 10,000 [[yojanas]] [80,000 {{Wiki|miles}}] high. They mark the [[boundaries]] of the three [[varsas]] named [[Hari-varsa]], [[Kimpurusa-varsa]] and [[Bharata-varsa]] ([[India]]).
 +
 
 +
 
 +
In the same way, [[west]] and [[east]] of [[Ilavrta-varsa]] are two great [[mountains]] named [[Malyavan]] and [[Gandhamadana]] respectively.  
 +
 
 +
These two [[mountains]], which are 2,000 [[yojanas]] [16,000 {{Wiki|miles}}] high, extend as far as [[Nila]] Mountain in the [[north]] and [[Nisadha]] in the [[south]]. They indicate the borders of [[Ilavrta-varsa]] and also the [[varsas]] known as [[Ketumala]] and [[Bhadrasva]].
 +
 
 +
 
 +
There are so many [[mountains]], even on this {{Wiki|planet}} [[earth]].
 +
 
 +
We do not think that the measurements of all of them have actually been calculated. While [[passing over]] the mountainous region from {{Wiki|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 [[Srimad-Bhagavatam]] by [[Sukadeva Gosvami]], we should not try to comprehend the greater mountainous areas of the [[universe]] merely by our calculations.
 +
 
 +
[[Sukadeva Gosvami]] has already stated that such calculations would be very difficult even if one had a duration of [[life]] like that of [[Brahma]].
 +
 
 +
 
 +
 
 +
We should simply be satisfied with the statements of authorities like [[Sukadeva Gosvami]] 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 [[Sukadeva Gosvami]].
 +
 
 +
 
 +
 
 +
Our experimental [[knowledge]] can neither verify nor disprove the statements of [[Srimad-Bhagavatam]]. 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.
 +
 
 +
 
 +
On the four sides of the great mountain known as [[Sumeru]] are four [[mountains]]--[[Mandara]], [[Merumandara]], [[Suparsva]] and [[Kumuda]]--which are like its belts.
 +
 
 +
The length and height of these [[mountains]] are calculated to be 10,000 [[yojanas]] [80,000 {{Wiki|miles}}].
 +
 
 +
[[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 {{Wiki|miles}}] and a height of 1,100 [[yojanas]] [8,800 {{Wiki|miles}}].
 +
 
 +
Their branches also spread to a {{Wiki|radius}} of 1,100 [[yojanas]].
 +
 
 +
 
 +
 
 +
O [[Maharaja]] [[Pariksit]], best of the [[Wikipedia:Bharata (emperor)|Bharata]] {{Wiki|dynasty}}, between these four [[mountains]] are four huge lakes.
 +
 
 +
The [[water]] of the first {{Wiki|tastes}} just like milk; the [[water]] of the second, like [[honey]]; and that of the third, like sugarcane juice.  
  
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 Srimad-Bhagavatam by Sukadeva Gosvami, we should not try to comprehend the greater mountainous areas of the universe merely by our calculations. Sukadeva Gosvami has already stated that such calculations would be very difficult even if one had a duration of life like that of Brahma. We should simply be satisfied with the statements of authorities like Sukadeva Gosvami 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 Sukadeva Gosvami. Our experimental knowledge can neither verify nor disprove the statements of Srimad-Bhagavatam. 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.
+
The fourth lake is filled with [[pure]] [[water]].  
  
On the four sides of the great mountain known as Sumeru are four mountains--Mandara, Merumandara, Suparsva and Kumuda--which are like its belts. The length and height of these mountains are calculated to be 10,000 yojanas [80,000 miles].
+
The [[celestial beings]] such as the [[Siddhas]], [[Caranas]] and [[Gandharvas]], who are also known as [[demigods]], enjoy the facilities of those four lakes.  
  
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.
+
Consequently they have the natural [[perfections]] of [[mystic]] [[yoga]], such as the power to become smaller than the smallest or greater than the greatest.  
  
O Maharaja Pariksit, 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, Caranas 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, Vaibhrajaka and Sarvatobhadra.
+
There are also four [[celestial]] [[gardens]] named [[Nandana]], [[Caitraratha]], [[Vaibhrajaka]] and [[Sarvatobhadra]].
 
[[File:Meru.1.JPG|thumb|250px|]]
 
[[File:Meru.1.JPG|thumb|250px|]]
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.
 
  
  On the lower slopes of Mandara Mountain is a mango tree named Devacuta. 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.
+
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]].
 +
 
 +
 
 +
 
 +
  On the lower slopes of [[Mandara]] Mountain is a [[mango tree]] named [[Devacuta]].  
 +
 
 +
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]].
  
In the Vayu purana there is also a reference to this tree by great learned sages:
+
In the [[Vayu purana]] there is also a reference to this [[tree]] by great learned [[sages]]:
  
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 Arunoda, which flows pleasantly through the eastern side of Ilavrta.
 
  
The pious wives of the Yaksas act as personal maidservants to assist Bhavani, the wife of Lord Siva. Because they drink the water of the River Arunoda, their bodies become fragrant, and as the air carries away that fragrance, it perfumes the entire atmosphere for eighty miles around.
 
  
Similarly, the fruits of the jambu 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 Jambu-nadi. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilavrta, and floods the entire land of Ilavrta with juice.
+
When all those solid {{Wiki|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]].  
  
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 jambu fruits forms waterfalls and floods the entire land of Ilavrta. That juice produces an immense quantity of gold, as will be explained in the next verses.
+
That juice cascades from the mountain in waterfalls and becomes a [[river]] called [[Arunoda]], which flows pleasantly through the eastern side of [[Ilavrta]].
  
The mud on both banks of the River Jambu-nadi, being moistened by the flowing juice and then dried by the air and the sunshine, produces huge quantities of gold called Jambu-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.
+
 
 +
 
 +
The pious wives of the [[Yaksas]] act as personal maidservants to assist [[Bhavani]], the wife of Lord [[Siva]].
 +
 
 +
Because they drink the [[water]] of the [[River]] [[Arunoda]], their [[bodies]] become fragrant, and as the [[air]] carries away that {{Wiki|fragrance}}, it [[perfumes]] the entire {{Wiki|atmosphere}} for eighty {{Wiki|miles}} around.
 +
 
 +
 
 +
Similarly, the {{Wiki|fruits}} of the [[Wikipedia:Jambul|jambu tree]], which are full of pulp and have very small [[seeds]], fall from a great height and break to pieces.
 +
 
 +
Those {{Wiki|fruits}} are the size of [[elephants]], and the juice gliding from them becomes a [[river]] named [[Jambu-nadi]]. This [[river]] falls a distance of 10,000 [[yojanas]], from the summit of [[Merumandara]] to the southern side of [[Ilavrta]], and floods the entire land of [[Ilavrta]] with juice.
 +
 
 +
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 [[jambu]] {{Wiki|fruits}} [[forms]] waterfalls and floods the entire land of [[Ilavrta]].
 +
 
 +
That juice produces an immense {{Wiki|quantity}} of {{Wiki|gold}}, as will be explained in the next verses.
 +
 
 +
 
 +
 
 +
The mud on both banks of the [[River]] [[Jambu-nadi]], being moistened by the flowing juice and then dried by the [[air]] and the sunshine, produces huge quantities of {{Wiki|gold}} called [[Jambu-nada]].  
 +
 
 +
The denizens of [[heaven]] use this {{Wiki|gold}} for various kinds of ornaments. Therefore all the inhabitants of the [[heavenly]] {{Wiki|planets}} and their youthful wives are fully decorated with golden helmets, bangles and belts, and thus they enjoy [[life]].
 
[[File:Meru base.jpg|thumb|250px|]]
 
[[File:Meru base.jpg|thumb|250px|]]
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 bhagavan 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 Jambu-nadi mixes with jambu 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 mandah sumanda-matayo manda-bhagya hy upadrutah (Bhag. 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-matayah 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. Sri Caitanya Mahaprabhu has instructed devotees not to be allured by golden ornaments and beautifully decorated women. Na dhanam na janam na sundarim: a devotee should not be allured by gold. beautiful women or the prestige of having many followers. Sri Caitanya Mahaprabhu, therefore, confidentially prayed, mama janmani janmanisvare bhavatad bhaktir ahaituki 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.
+
By the arrangement of the [[Supreme Personality of Godhead]], the [[rivers]] on some {{Wiki|planets}} produce {{Wiki|gold}} on their banks.
 +
 
 +
The poor inhabitants of this [[earth]], because of their incomplete [[knowledge]], are captivated by a so-called [[bhagavan]] who can produce a small {{Wiki|quantity}} of {{Wiki|gold}}.  
  
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."
+
However, it is understood that in a higher {{Wiki|planetary}} system in this [[material world]], the mud on the banks of the [[Jambu-nadi]] mixes with [[jambu]] juice, reacts with the sunshine in the [[air]], and automatically produces huge quantities of {{Wiki|gold}}.
  Srila Narottama dasa Thakura prays:
+
 
 +
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 {{Wiki|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 {{Wiki|gold}}, the paper they distribute as [[money]] is worthless, but nevertheless the [[people]] on [[earth]] are very proud of material advancement.
 +
 
 +
 
 +
 
 +
In {{Wiki|modern}} times, girls and ladies have ornaments made of plastic instead of {{Wiki|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 mandah sumanda-matayo manda-bhagya hy upadrutah (Bhag. 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-matayah because their conceptions are so {{Wiki|crippled}} that they accept a bluffer who produces a little {{Wiki|gold}} to be [[God]]. Because they have no {{Wiki|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]] {{Wiki|planets}} to achieve [[fortunate]] positions, as described in this verse, but [[pure]] {{Wiki|devotees}} of the Lord are not at all [[interested]] in such opulence.
 +
 
 +
Indeed, {{Wiki|devotees}} sometimes compare the {{Wiki|color}} of {{Wiki|gold}} to that of bright golden stool.
 +
 
 +
[[Sri Caitanya]] Mahaprabhu has instructed {{Wiki|devotees}} not to be allured by golden ornaments and beautifully decorated women.
 +
 
 +
[[Na]] dhanam na janam na sundarim: a [[devotee]] should not be allured by {{Wiki|gold}}. beautiful women or the prestige of having many followers.
 +
 
 +
[[Sri Caitanya Mahaprabhu]], therefore, confidentially prayed, mama janmani janmanisvare bhavatad bhaktir ahaituki 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]].
 +
 
 +
 
 +
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."
 +
 
 +
 
 +
[[Srila Narottama dasa Thakura]] prays:
 +
 
 +
 
 +
"O my Lord, O son of [[Nanda Maharaja]], now You are [[standing]] before me with Your [[consort]], the daughter of [[Vrsabhanu]], [[Srimati Radharani]]. Kindly accept me as the dust of Your [[lotus]] feet. please do not kick me away, for I have no other [[shelter]]."
 +
 
 +
Similarly, [[Prabodhananda Sarasvati]] indicates that the position of the [[demigods]], who are decorated with golden helmets and other ornaments, is no better than a phantasmagoria ([[tri-dasa-pur akasa-puspayate]]).
 +
 
 +
A [[devotee]] is never allured by such opulences. He simply aspires to become the dust of the [[lotus]] feet of the Lord.
  
"O my Lord, O son of Nanda Maharaja, now You are standing before me with Your consort, the daughter of Vrsabhanu, Srimati Radharani. Kindly accept me as the dust of Your lotus feet. please do not kick me away, for I have no other shelter."
 
  Similarly, Prabodhananda Sarasvati indicates that the position of the demigods, who are decorated with golden helmets and other ornaments, is no better than a phantasmagoria (tri-dasa-pur akasa-puspayate). A devotee is never allured by such opulences. He simply aspires to become the dust of the lotus feet of the Lord.
 
 
[[File:Mount Kailash-ru.jpg|thumb|250px|]]
 
[[File:Mount Kailash-ru.jpg|thumb|250px|]]
On the side of Suparsva Mountain stands a big tree called Mahakadamba, which is very celebrated. From the hollows of this tree flow five rivers of honey, each about five vyamas wide. This flowing honey falls incessantly from the top of Suparsva Mountain and flows all around Ilavrta-varsa, beginning from the western side. Thus the whole land is saturated with the pleasing fragrance.
+
On the side of [[Suparsva]] Mountain stands a big [[tree]] called [[Mahakadamba]], which is very celebrated. From the hollows of this [[tree]] flow five [[rivers]] of [[honey]], each about five [[vyamas]] wide.  
 +
 
 +
This flowing [[honey]] falls incessantly from the top of [[Suparsva]] Mountain and flows all around [[Ilavrta-varsa]], beginning from the [[western]] side.  
 +
Thus the whole land is saturated with the [[pleasing]] {{Wiki|fragrance}}.
 +
 
 +
 
 +
The distance between one hand and another when one spreads both his arms is called a [[vyama]]. This comes to about eight feet. Thus each of the [[rivers]] was about forty feet wide, making a total of about two hundred feet.
 +
 
 +
The [[air]] carrying the {{Wiki|scent}} from the mouths of those who drink that [[honey]] [[perfumes]] the land for a hundred [[yojanas]] around.
 +
 
 +
Similarly, on [[Kumuda]] Mountain there is a great [[banyan tree]], which is called [[Satavalsa]] 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 [[Ilavrta-varsa]] 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], {{Wiki|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]].
 +
 
  
The distance between one hand and another when one spreads both his arms is called a vyama. This comes to about eight feet. Thus each of the rivers was about forty feet wide, making a total of about two hundred feet.
+
The [[prosperity]] of [[humanity]] does not depend on a demoniac {{Wiki|civilization}} that has no {{Wiki|culture}} and no [[knowledge]] but has only gigantic skyscrapers and huge automobiles always rushing down the highways.  
  
The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.
+
The products of [[nature]] are sufficient. When there is a profuse supply of milk, yogurt, [[honey]], [[food]] grains, ghee, {{Wiki|molasses}}, dhotis, saris, bedding, sitting places and ornaments, the residents are actually opulent.  
  
Similarly, on Kumuda Mountain there is a great banyan tree, which is called Satavalsa 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 Ilavrta-varsa 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.
+
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 [[Wikipedia:sacrifice|sacrifice]] as described in the [[Vedic literature]].
  
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.
 
  
 
                       annad bhavanti bhutani
 
                       annad bhavanti bhutani
Line 102: Line 308:
 
                     yajnad bhavati parjanyo
 
                     yajnad bhavati parjanyo
 
                     yajnah karma-samudbhavah
 
                     yajnah karma-samudbhavah
 +
 
[[File:Meru tf4oi.jpg|thumb|250px|]]
 
[[File:Meru tf4oi.jpg|thumb|250px|]]
   "All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties." These are the prescriptions given in Bhagavad-gita (3.14). If people follow these principles in full Krsna consciousness, human society will be prosperous, and they will be happy both in this life and in the next.
+
   "All living [[bodies]] subsist on [[food]] grains, which are produced from rains.  
 +
 
 +
Rains are produced by performance of [[yajna]] ([[Wikipedia:sacrifice|sacrifice]]), and [[yajna]] is born of prescribed duties."  
 +
 
 +
These are the prescriptions given in {{Wiki|Bhagavad-gita}} (3.14).  
 +
 
 +
If [[people]] follow these {{Wiki|principles}} in full [[Krsna]] [[consciousness]], [[human]] [[society]] will be [[prosperous]], and they will be [[happy]] both in this [[life]] and in the next.
 +
 
 +
 
 +
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]] {{Wiki|fatigue}}, and perspiration does not give their [[bodies]] a bad {{Wiki|odor}}.
 +
 
 +
They are not afflicted by [[old age]], {{Wiki|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]].
 +
 
 +
 
 +
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, {{Wiki|molasses}}, [[food]] grains, ornaments, bedding, sitting places and so on. This is [[human]] {{Wiki|civilization}}.
 +
 
 +
Ample [[food]] grains can be produced through agricultural enterprises, and profuse supplies of milk, yogurt and ghee can be arranged through {{Wiki|cow}} [[protection]].
 +
 
 +
Abundant [[honey]] can be obtained if the forests are protected. Unfortunately, in {{Wiki|modern}} {{Wiki|civilization}}, men are busy {{Wiki|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 {{Wiki|agriculture}}.
 +
 
 +
How can the [[people]] be [[happy]]?
 +
 
 +
They must [[suffer]] from all the [[misery]] of {{Wiki|materialism}}.
 +
 
 +
Their [[bodies]] become wrinkled and gradually deteriorate until they become almost like [[dwarves]], and a bad {{Wiki|odor}} [[emanates]] from their [[bodies]] because of unclean perspiration resulting from eating all kinds of nasty things.
 +
 
 +
This is not [[human]] {{Wiki|civilization}}. If [[people]] actually want [[happiness]] in this [[life]] and want to prepare for the best in the next [[life]], they must adopt a {{Wiki|Vedic}} {{Wiki|civilization}}.
 +
 
 +
In a {{Wiki|Vedic}} {{Wiki|civilization}}, there is a full supply of all the necessities mentioned above.
 +
 
 +
 
 +
 
 +
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 Kuranga, Kurara, Kusumbha, [[Vaikanka]], [[Trikuta]], [[Sisira]], [[Patanga]], [[Rucaka]], [[Nisadha]], [[Sinivasa]], [[Kapila]], [[Sankha]], [[Vaidurya]], [[Jarudhi]], {{Wiki|Hamsa}}, [[Rsabha]], [[Naga]], [[Kalanjara]] and [[Narada]].
 +
 
 +
 
 +
On the eastern side of [[Sumeru Mountain]] are two [[mountains]] named [[Jathara]] and [[Devakuta]], which extend to the [[north]] and [[south]] for 18,000 [[yojanas]] [144,000 {{Wiki|miles}}].
 +
 
 +
Similarly, on the [[western]] side of [[Sumeru]] are two [[mountains]] named [[Pavana]] and [[Pariyatra]], which also extend [[north]] and [[south]] for the same distance.
 +
 
 +
On the southern side of [[Sumeru]] are two [[mountains]] named [[Kailasa]] and [[Karavira]], 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 [[Trisrnga]] and [[Wikipedia:Makara (Hindu mythology)|Makara]].
 +
 
 +
The width and height of all these [[mountains]] is 2,000 [[yojanas]] [16,000 {{Wiki|miles}}]. [[Sumeru]], a mountain of solid {{Wiki|gold}} shining as brilliantly as [[fire]], is surrounded by these eight [[mountains]].
 +
 
 +
 
 +
In the middle of the summit of [[Meru]] is the township of [[Lord Brahma]]. Each of its four sides is calculated to extend for ten million [[yojanas]] [eighty million {{Wiki|miles}}]. It is made entirely of {{Wiki|gold}}, and therefore learned [[scholars]] and [[sages]] call it [[Satakaumbhi]].
 +
 
 +
 
 +
[[Srila Visvanatha Cakravarti Thakura]] confirms that the townships of [[Lord Brahma]] and the eight subordinate governors of the {{Wiki|planetary}} systems, beginning with [[Indra]], are mentioned in other {{Wiki|Puranas}}.  
  
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.
+
merau nava-purani syur manovaty [[amaravati]] tejovati samyamani [[tatha]] krsnangana para sraddhavati [[gandhavati]] [[tatha]] canya mahodaya [[yasovati]] ca brahmendra bahyadinam yatha-kramam [[Brahma's]] township is known as [[Manovati]],  
  
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.
+
and those of his assistants such as [[Indra]] and [[Agni]] are known as [[Amaravati]], Tejovati, Samyamani, Krsnangana, Sraddhavati, [[Gandhavati]], Mahodaya and [[Yasovati]]. [[Brahmapuri]] is situated in the middle, and the other eight puris surround it in all [[directions]].  
  
  
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 Kuranga, Kurara, Kusumbha, Vaikanka, Trikuta, Sisira, Patanga, Rucaka, Nisadha, Sinivasa, Kapila, Sankha, Vaidurya, Jarudhi, Hamsa, Rsabha, Naga, Kalanjara and Narada.
+
Thus end the [[Bhaktivedanta]] purports of the Fifth Canto, Sixteenth [[Chapter]] of the [[Srimad-Bhagavatam]], entitled, "A [[Description of Jambudvipa]]." Pages A [[Description of Jambudvipa]] : [[Srimad-Bhagavatam]] Canto 5 A Description of the [[Island]] of [[Jambudvipa]] : [[Srimad-Bhagavatam]] Canto 5 Grandfather [[Bhisma]] on {{Wiki|Cow}} [[Protection]] [[Mahabharata]] Summary [[Maharishi]] [[Bhrigu]] Studying the Structure of the [[Universe]] :
 +
The members of such a government are described as [[dasyu]], thieves.  
  
On the eastern side of Sumeru Mountain are two mountains named Jathara and Devakuta, 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 Pariyatra, which also extend north and south for the same distance. On the southern side of Sumeru are two mountains named Kailasa and Karavira, 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 Trisrnga 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.
+
Their main [[activity]] will be to plunder the [[wealth]] of the [[people]].  
  
In the middle of the summit of Meru is the township of Lord Brahma. 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 Satakaumbhi.
+
It is stated in [[Srimad-Bhagavatam]] that in the {{Wiki|modern}} age the heads of government will be plunderers and thieves.  
  
Srila Visvanatha Cakravarti Thakura confirms that the townships of Lord Brahma and the eight subordinate governors of the planetary systems, beginning with Indra, are mentioned in other Puranas. merau nava-purani syur manovaty amaravati tejovati samyamani tatha krsnangana para sraddhavati gandhavati tatha canya mahodaya yasovati ca brahmendra bahyadinam yatha-kramam Brahma's township is known as Manovati, and those of his assistants such as Indra and Agni are known as Amaravati, Tejovati, Samyamani, Krsnangana, Sraddhavati, Gandhavati, Mahodaya and Yasovati. Brahmapuri is situated in the middle, and the other eight puris surround it in all directions.  
+
The [[President]] should not become such a rogue that he exploits the citizens for his [[own]] [[benefit]].  
  
Thus end the Bhaktivedanta purports of the Fifth Canto, Sixteenth Chapter of the Srimad-Bhagavatam, entitled, "A Description of Jambudvipa." Pages A Description of Jambudvipa : Srimad-Bhagavatam Canto 5 A Description of the Island of Jambudvipa : Srimad-Bhagavatam Canto 5 Grandfather Bhisma on Cow Protection Mahabharata Summary Maharishi Bhrigu Studying the Structure of the Universe :
+
Because of the [[material body]], the [[living entity]] is subjected to many tribulations.  
The members of such a government are described as dasyu, thieves.  
 
  
Their main activity will be to plunder the wealth of the people. It is stated in Srimad-Bhagavatam that in the modern age the heads of government will be plunderers and thieves. The President should not become such a rogue that he exploits the citizens for his own benefit. Because of the material body, the living entity is subjected to many tribulations. Under the circumstances, the world will periodically suffer from such upsurges and outbreaks of war, which are the consequences of not being God conscious.  
+
Under the circumstances, the [[world]] will periodically [[suffer]] from such upsurges and outbreaks of [[war]], which are the {{Wiki|consequences}} of not being [[God]] [[conscious]].  
 
</poem>
 
</poem>
 
{{R}}
 
{{R}}

Latest revision as of 03:49, 4 April 2016

Worldsystem 06.jpg



King Pariksit said to Sukadeva Gosvami: O brahmana, you have already informed me that the radius of Bhu-mandala extends as far as the sun spreads its light and heat and as far as the moon and all the stars can be seen.
                            
In this verse it is stated that the planetary system known as Bhu-mandala 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 Bhu-mandala.

In the Gayatri mantra, we chant om bhur bhuvah svah.

The word bhur refers to Bhu-mandala. Tat savitur varenyam: the sunshine spreads throughout Bhu-mandala.

Therefore the sun is worshipable. The stars, which are known as naksatra, are not different suns, as modern astronomers suppose. From Bhagavad-gita (10.21) we understand that the stars are similar to the moon (naksatranam aham sasi). 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 Srimad-Bhagavatam was compiled.

Sukadeva Gosvami explained the location of the planets, and this indicates that the information was known long, long before Sukadeva Gosvami related it to Maharaja Pariksit.

The location of the various planetary systems was not unknown to the sages who flourished in the Vedic age.

My dear Lord, the rolling wheels of Maharaja Priyavrata's chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhu-mandala 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.


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, Vasudeva, 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.

                           

Maharaja Pariksit had already been advised by his spiritual master, Sukadeva Gosvami, 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 Pariksit Maharaja's mind was saturated with spiritual consciousness. Srila Rupa Gosvami has stated:



                      prapancikataya buddhya
                     hari-sambandhi-vastunah
                      mumuksubhih parityago
                    vairagyam 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. Srila Bhaktisiddhanta Sarasvati Thakura translates this verse as follows:

                  hari-sevaya yaha haya anukula
              visaya baliya tahara tyage haya bhula

Tb 2a2.jpg



"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 Maharaja Pariksit 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 Srimad-Bhagavatam (1.5.20) Narada Muni has said, idam hi visvam bhagavan ivetarah: the entire universe is also the Supreme personality of Godhead, although it appears different from Him.

Therefore although Pariksit Maharaja 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 Krsna 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 Krsna consciousness.

If one rigidly observes the regulative principle of chanting sixteen rounds of the maha-mantra every day, his dealings with the material world for the sake of spreading the Krsna consciousness movement are not different from the spiritual cultivation of Krsna consciousness.


The great rsi Sukadeva Gosvami 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-guna, rajo-guna and tamo-guna),

yet no one could possibly explain it perfectly, even in a lifetime as long as that of Brahma 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 Bhu-goloka Bhuloka, with their names, forms, measurements and various symptoms.

                        

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 Brahma, 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-gita, however, we understand that all these stars (naksatras) are like the moon, in that they reflect the sunshine. They are not independent luminaries.

Bhuloka 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.

Srila Sukadeva Gosvami 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 parampara 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-samhita (5.33) confirms this:

Myth2h.jpg

               advaitam acyutam anadim ananta-rupam
              adyam purana-purusam nava-yauvanam ca


The limits of the expansions of Govinda, the Supreme personality of Godhead, cannot be estimated by anyone, even a person as perfect as Brahma, 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 Sukadeva Gosvami.


The planetary system known as Bhu-mandala resembles a lotus flower, and its seven islands resemble the whorl of that flower.

The length and breadth of the island known as Jambudvipa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambudvipa is round like the leaf of a lotus flower.



In Jambudvipa 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.

                            

Srila Visvanatha Cakravarti Thakura gives the following quotation from the Vayu purana, wherein the locations of the various mountains, beginning with the Himalayas, are described.

Amidst these divisions, or varsas, is the varsa named Ilavrta, which is situated in the middle of the whorl of the lotus. Within Ilavrta-varsa is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the pericarp of the lotus-like Bhu-mandala planetary system.

The mountain's height is the same as the width of Jambudvipa--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.



Just north of Ilavrta-varsa--and going further northward, one after another--are three mountains named Nila, Sveta and Srngavan.

These mark the borders of the three varsas named Ramyaka, Hiranmaya 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.

Meru-as.jpg



It appears from these verses that aside from the sun and moon, there is an invisible planet called Rahu.

The movements of Rahu cause both solar and lunar eclipses. We suggest that the modern expeditions attempting to reach the moon are mistakenly going to Rahu.

Similarly, south of Ilavrta-varsa and extending from east to west are three great mountains named (from north to south) Nisadha, Hemakuta and Himalaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark the boundaries of the three varsas named Hari-varsa, Kimpurusa-varsa and Bharata-varsa (India).


In the same way, west and east of Ilavrta-varsa are two great mountains named Malyavan and Gandhamadana respectively.

These two mountains, which are 2,000 yojanas [16,000 miles] high, extend as far as Nila Mountain in the north and Nisadha in the south. They indicate the borders of Ilavrta-varsa and also the varsas known as Ketumala and Bhadrasva.


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 Srimad-Bhagavatam by Sukadeva Gosvami, we should not try to comprehend the greater mountainous areas of the universe merely by our calculations.

Sukadeva Gosvami has already stated that such calculations would be very difficult even if one had a duration of life like that of Brahma.



We should simply be satisfied with the statements of authorities like Sukadeva Gosvami 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 Sukadeva Gosvami.



Our experimental knowledge can neither verify nor disprove the statements of Srimad-Bhagavatam. 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.


On the four sides of the great mountain known as Sumeru are four mountains--Mandara, Merumandara, Suparsva and Kumuda--which are like its belts.

The length and height of these mountains are calculated to be 10,000 yojanas [80,000 miles].

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.



O Maharaja Pariksit, 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, Caranas 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, Vaibhrajaka and Sarvatobhadra.

Meru.1.JPG


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.



 On the lower slopes of Mandara Mountain is a mango tree named Devacuta.

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.

In the Vayu purana there is also a reference to this tree by great learned sages:



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 Arunoda, which flows pleasantly through the eastern side of Ilavrta.



The pious wives of the Yaksas act as personal maidservants to assist Bhavani, the wife of Lord Siva.

Because they drink the water of the River Arunoda, their bodies become fragrant, and as the air carries away that fragrance, it perfumes the entire atmosphere for eighty miles around.


Similarly, the fruits of the jambu 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 Jambu-nadi. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilavrta, and floods the entire land of Ilavrta with juice.

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 jambu fruits forms waterfalls and floods the entire land of Ilavrta.

That juice produces an immense quantity of gold, as will be explained in the next verses.



The mud on both banks of the River Jambu-nadi, being moistened by the flowing juice and then dried by the air and the sunshine, produces huge quantities of gold called Jambu-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.

Meru base.jpg


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 bhagavan 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 Jambu-nadi mixes with jambu 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 mandah sumanda-matayo manda-bhagya hy upadrutah (Bhag. 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-matayah 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.

Sri Caitanya Mahaprabhu has instructed devotees not to be allured by golden ornaments and beautifully decorated women.

Na dhanam na janam na sundarim: a devotee should not be allured by gold. beautiful women or the prestige of having many followers.

Sri Caitanya Mahaprabhu, therefore, confidentially prayed, mama janmani janmanisvare bhavatad bhaktir ahaituki 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.


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."


Srila Narottama dasa Thakura prays:


"O my Lord, O son of Nanda Maharaja, now You are standing before me with Your consort, the daughter of Vrsabhanu, Srimati Radharani. Kindly accept me as the dust of Your lotus feet. please do not kick me away, for I have no other shelter."

Similarly, Prabodhananda Sarasvati indicates that the position of the demigods, who are decorated with golden helmets and other ornaments, is no better than a phantasmagoria (tri-dasa-pur akasa-puspayate).

A devotee is never allured by such opulences. He simply aspires to become the dust of the lotus feet of the Lord.

Mount Kailash-ru.jpg

On the side of Suparsva Mountain stands a big tree called Mahakadamba, which is very celebrated. From the hollows of this tree flow five rivers of honey, each about five vyamas wide.

This flowing honey falls incessantly from the top of Suparsva Mountain and flows all around Ilavrta-varsa, beginning from the western side.
Thus the whole land is saturated with the pleasing fragrance.


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

The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.

Similarly, on Kumuda Mountain there is a great banyan tree, which is called Satavalsa 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 Ilavrta-varsa 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.


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.


                      annad bhavanti bhutani
                     parjanyad anna-sambhavah
                     yajnad bhavati parjanyo
                     yajnah karma-samudbhavah

Meru tf4oi.jpg

   "All living bodies subsist on food grains, which are produced from rains.

Rains are produced by performance of yajna (sacrifice), and yajna is born of prescribed duties."

These are the prescriptions given in Bhagavad-gita (3.14).

If people follow these principles in full Krsna consciousness, human society will be prosperous, and they will be happy both in this life and in the next.


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.


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.



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 Kuranga, Kurara, Kusumbha, Vaikanka, Trikuta, Sisira, Patanga, Rucaka, Nisadha, Sinivasa, Kapila, Sankha, Vaidurya, Jarudhi, Hamsa, Rsabha, Naga, Kalanjara and Narada.


On the eastern side of Sumeru Mountain are two mountains named Jathara and Devakuta, 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 Pariyatra, which also extend north and south for the same distance.

On the southern side of Sumeru are two mountains named Kailasa and Karavira, 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 Trisrnga 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.


 In the middle of the summit of Meru is the township of Lord Brahma. 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 Satakaumbhi.


Srila Visvanatha Cakravarti Thakura confirms that the townships of Lord Brahma and the eight subordinate governors of the planetary systems, beginning with Indra, are mentioned in other Puranas.

merau nava-purani syur manovaty amaravati tejovati samyamani tatha krsnangana para sraddhavati gandhavati tatha canya mahodaya yasovati ca brahmendra bahyadinam yatha-kramam Brahma's township is known as Manovati,

and those of his assistants such as Indra and Agni are known as Amaravati, Tejovati, Samyamani, Krsnangana, Sraddhavati, Gandhavati, Mahodaya and Yasovati. Brahmapuri is situated in the middle, and the other eight puris surround it in all directions.


Thus end the Bhaktivedanta purports of the Fifth Canto, Sixteenth Chapter of the Srimad-Bhagavatam, entitled, "A Description of Jambudvipa." Pages A Description of Jambudvipa : Srimad-Bhagavatam Canto 5 A Description of the Island of Jambudvipa : Srimad-Bhagavatam Canto 5 Grandfather Bhisma on Cow Protection Mahabharata Summary Maharishi Bhrigu Studying the Structure of the Universe :
The members of such a government are described as dasyu, thieves.

Their main activity will be to plunder the wealth of the people.

It is stated in Srimad-Bhagavatam that in the modern age the heads of government will be plunderers and thieves.

The President should not become such a rogue that he exploits the citizens for his own benefit.

Because of the material body, the living entity is subjected to many tribulations.

Under the circumstances, the world will periodically suffer from such upsurges and outbreaks of war, which are the consequences of not being God conscious.

Source

protectacow.typepad.com