The celestial rivers of Ilāvṛta-varṣa
Demigods have a lifestyle that is better than ours in every regard. It’s thus not surprising that their abodes are also beautiful and opulent in ways that we can’t fully comprehend.
« Making Sense of the Vedic Universe, a Higher-Dimensional Reality
The celestial rivers of Ilāvṛta-varṣa
The next verses, from 5.16.16 to 5.16.24, describe how the four great trees on top of the four supporting mountains of Mount Sumeru produce four celestial rivers that increase the opulence of the inhabitants of Ilāvṛta-varṣa:
“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.
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.
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.” (SB 5.16.16-18)
Hearing about the four great trees on top of the supporting mountains of Sumeru, one could be inclined to take the description as merely symbolic. After all, how could a tree be the size of a planet? If we go in this direction, however, we will end up taking the whole description as symbolic, and eventually take the whole Bhāgavatam as symbolic.
To avoid that, Prabhupāda insisted that the descriptions of Bhū-mandala and other cosmic structures should be accepted literally rather than symbolically. Just because these places are not found on our planet, it doesn’t mean they don’t exist. Again, any sane person will be forced to admit that there are many things about the universe we don’t know.
In this way, these verses depict a place that operates under seemingly different physical laws, without the same restraints we find on our planet. How can it be so? Even in material science, it is accepted that other planets are radically different from earth. Saturn, for example, is described in modern cosmology as a gas giant where “surface” is simply the altitude at which the atmosphere becomes opaque. There is no solid ground; anyone descending through the atmosphere would pass through layers of clouds until the air becomes so dense that the pressure could crush any structure we can conceive. Deeper still, matter itself begins to behave in ways we cannot observe on earth.
If we were to describe a place where winds blow at 1,800 km/h and where storms are larger than our planet, one would probably doubt that such a place can exist, but this is all observable in Saturn through telescopes. Similarly, Mars has mountains 26 km high, Titan has lakes made of hydrocarbons (petrol-like), Triton has nitrogen geysers, and so on. If we can find such exotic places even in our gross dimension, we can just consider what kind of wonderful structures could be found in higher dimensions, where physical laws as we know them, don’t apply. That’s what the Śrīmad-Bhāgavatam describes.
The whole premise of the Vedic universe is based on the idea of different gradations of living beings experiencing reality according to their level of consciousness. Demigods have a lifestyle that is better than ours in every regard: power, knowledge, bodily beauty, mystic perfections, and so on. It’s thus not surprising that their abodes are also beautiful and opulent in ways that we can’t fully comprehend.
As one becomes more and more elevated in terms of consciousness and pious activities, one gains access to progressively more opulent abodes. Kṛṣṇa’s abode in the spiritual world is unlimitedly opulent, and it is thus not difficult for Him to create opulent, mystical abodes in this material world.
Back to the description of the verse, apart from the four great lakes in Ilāvṛta-varṣa, there are also a number of great rivers. The first flows on the eastern side of Ilāvṛta. This river, however, does not start from springs, but from the great mango tree (named Devacūta) on top of Mandara Mountain. This cosmic tree, which has a height and diameter of 1,100 yojanas, gives fruits the size of mountain peaks, sweet as nectar. These giant fruits fall from the tree and break on impact, creating a river of celestial juice that cascades from the top of Mandara Mountain, flowing through the eastern side of Ilāvṛta-varṣa.
The personal attendants of Bhavānī, the wife of Lord Śiva, drink this fragrant juice, and as a result their bodies become so fragrant that they perfume the whole atmosphere for ten yojanas around them. This shows that, just like everything else, the food consumed by demigods is also of a superior quality, with mystical attributes that sound incomprehensible to us. Just as we can freshen our breath by consuming spices like cinnamon, the inhabitants of Ilāvṛta can make their entire bodies perfumed by consuming this celestial juice.
“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. 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.” (SB 5.16.19-21)
On top of Merumandara Mountain, there is another great tree that gives jambū fruits the size of elephants. These fruits produce another celestial river, the Jambū-nadī, that flows from the south side of Ilāvṛta-varṣa. The special property of the juice that forms this river is that, when dried by the sun, it produces great quantities of gold, supplying the inhabitants with as much as they desire.
A scientifically minded person could argue that this is impossible, since on our planet, gold can be produced only by using a nuclear reactor, but again, we are not speaking about a level of reality conditioned by the same physical laws. Yogis can produce gold, as well as other desirable objects, using a mystic perfection called prākāmya-siddhi. This proves that there are subtle potencies that can do things that would ordinarily be impossible. These mystical potencies, in turn, emanate from the Supreme Lord, and it is thus not surprising that He may transfer a small fragment of this potency to a celestial river, so it can produce gold.
One of the goals of this description is to challenge our perception of reality, forcing us to reckon with the fact that there is indeed a God, who can produce many wonderful things in different parts of the cosmos. If one has the desire to see these wonderful places or even live there for some time, this is also possible by simply performing devotional service, as in the case of Kardama Muni.
From the perspective of a pure devotee, however, gold doesn’t have much value. One may, of course, use unlimited quantities of gold for Kṛṣṇa, but for his personal gratification, a devotee will not be very attracted. Gold is compared to stool in the teachings of Jaḍa Bharata because of its property of making one more prone to sense enjoyment. If, however, one desires to enjoy both gold and sensual enjoyment, there is a proper place for that, as described here. We just need to follow the guidance of the scriptures for one life, and then be promoted to Ilāvṛta-varṣa or another celestial abode to enjoy a long life of material opulence.
“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. The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.” (SB 5.16.22-23)
To the west, a complex of five rivers of celestial honey flows from the great kadamba tree situated on top of Supārśva Mountain. These five rivers flow around the whole Ilāvṛta-varṣa. The special characteristic of this honey is a very pleasing fragrance that perfumes not only the environment, but also the bodies of the inhabitants of these places. Instead of depending on artificial perfumes and cosmetics, they maintain their beauty and attractiveness by simply consuming the natural products of their celestial abode.
“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.” (SB 5.16.24)
The great banyan tree on top of Kumuda Mountain is the source of many rivers, which are described as “kāma-dughāḥ” (fulfilling all desires). The verse lists a long list of desirable items (milk, yogurt, honey, ghee, molasses, grains, clothing, bedding, seats, ornaments, etc.) that are directly connected with these rivers. This appears to indicate that these rivers are the direct source of all these objects, which are supplied for the happiness and prosperity of the inhabitants of Ilāvṛta-varṣa. In other words, these rivers are like kalpa-vṛkṣa trees that supply everything desirable. In this way, no one there has to work to obtain all the necessities of life.
In his purport, Prabhupāda connects it with our reality, stating that natural products such as foodstuffs, clothes, etc., are the real necessities of life, and not industrial production. Food can be produced from agriculture, and clothes can be manufactured from natural fibers. By following this simple, natural process, starting from the performance of sacrifices, we can live peaceful and happy lives, just like the inhabitants of Ilāvṛta-varṣa.
“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.” (SB 5.16.25)
The literal meaning of this verse is that by consuming these products supplied by these rivers, the inhabitants of Ilāvṛta-varṣa remain young, strong, and attractive for the entire duration of their lives. They don’t feel fatigue, have no bad bodily odors, and so on. They have long lives and remain happy and without anxiety until the end.
There is a higher meaning, however, that is invoked by Prabhupāda in his purport: an artificial lifestyle reduces our standard of living instead of increasing it. Modern life brought more stress and anxiety, which diminishes our perception of happiness. Artificial food diminishes our vitality and invokes disease, and toxic substances such as alcohol degrade our consciousness, produce bad body odors, and so on. Natural food and natural living, on the other hand, bring us closer to the celestial standard of living of the inhabitants of Ilāvṛta-varṣa.
“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. 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.” (SB 5.16.26-27)
Sumeru Mountain is like the pericarp of the lotus-like Bhū-mandala. Apart from the four sustaining mountains, there are eight other great mountains around it in Ilāvṛta-varṣa, that are like the filaments around the pericarp in a lotus flower. This again emphasizes that this structure didn’t appear by chance: it is the deliberate creation of the Supreme Person, highlighting His artistic sense.
Text 5.17.5 adds to this description, mentioning that these mountains, collectively called Kesarācala (the filament mountains), are almost as tall as Mount Sumeru itself, looking exactly like the filaments around the pericarp of a lotus flower. In this way, the whole Bhū-mandala looks exactly like a lotus.
Although our planet is somehow part of this structure (being situated to the south of Jambūdvīpa, in the region of Bhārata-varṣa), we don’t have the necessary qualifications to experience the other abodes. Just as prisoners are separated from the rest of society by high walls and can’t even see outside, we are isolated from the rest of Bhū-mandala, and can gain access only by reforming ourselves by following the precepts of the scriptures.
We are bound to our small planet by the law of gravity, a potency of Lord Ananta Śeṣa, and even if we try to escape using a spaceship, we can’t break free from the gross reality in which we live, and thus see only dust, rock, radiation, and extremes of temperature wherever we go.
Modern theorists interpret these hazards as signs that the universe appeared by chance, as a result of the interaction of mechanical physical laws, but the Vedas give another view: these are intentional features of the reality we live in, designed to discourage us from unlawful space exploration. It is perfectly possible for us to go to other planets and assume appropriate bodies to comfortably live there, but for that, we must follow the process given in the scriptures.
“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. Surrounding Brahmāpurī in all directions are the residences of the eight principal governors of the planetary systems, beginning with King Indra. These abodes are similar to Brahmāpurī but are one fourth the size.” (SB 5.16.28-29)
In a lotus, the pericarp is dotted with small openings with seeds inside. Similarly, the top of Mount Sumeru, which has a width of 32,000 yojanas, is populated with the cities of Brahmā and the principal demigods. Brahmā’s city, called Śātakaumbhī, is at the center, and the cities of the demigods, one fourth in size, are positioned around it.
Each of these demigods, starting with Brahmā, has his own planet, but these cities on top of Mount Sumeru function like administrative centers from where they oversee the maintenance of the different varṣas that compose Bhū-mandala. They double as summer villas, where they can reside when they desire to enjoy the facilities offered by Ilāvṛta-varṣa and other parts of Bhū-mandala.
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Simply reading these descriptions brings so much excitement inside me. That there indeed are such heavenly worlds where air smells of fruits and flowers. And we have a chance of visiting such places someday (what would a day even mean there).
🙏🙏