Srimad Bhagavatam – day 294
From the Saptarishi manḍala (constellation of the seven great sages) River Ganga flows through the celestial path which is cluttered and polluted due to the presence of billions and trillions of celestial airplanes before descending to the Chandra-loka manḍala (planetary system of Moon) which lies below.
From here it descends to Brahmapuri, the residence of Lord Brahma, which is located upon Mount Meru. Here the river divides into four branches Sita, Alakananda, Chakśu and Bhadra. These four branches flow in the four directions and merge into the ocean. Irrespective of whether the river flows towards the east or west, it ultimately merges into the ocean alone!
From Brahmapuri, the branch called Sita flows on the peaks of Mountain Kesara that are closest to Mount Meru. Slowly descending as it flows towards the east it reaches the peaks of Mountain Gandhamādana. From here it descends and reaches the Bhadrāśva Island. It flows through this island and merges into the salty ocean.
From Brahmapuri the branch called Chakśu flows to the peaks of Mountain Mālyavān. From here it gushes at rapid speeds near the Ketumāla Islands. Flowing in the western direction it merges into the salty ocean.
From Mount Meru the branch called Bhadra flows towards the northern direction cascading from one mountain peak to another. From the peaks of Mount Śṛngavān it descends to the Kuru province that exists towards the North and travelling through that land it merges into the salty ocean.
Likewise from Brahmapuri Alaknanda travels in the southern directions. Crossing many mountain peaks it forcefully reaches the Mountain Hemakuta. From here it travels at rapid currents and crossing the Himalayan ranges it travels across Bharata-varśa to merge into the ocean. People who come to bathe in this River Ganga are fortunate because for every step taken in this direction they get the merit of performing Ashwamedha and Rājasuya Yagnas.
In addition the various different rivers (nadi and nadās) that emerge from Mount Meru flow across all the various lands. Among the 9 divisions within Jambhu-dvīpa, only Bharata varśa is the field of frutitive actions (karma bhumi). The other 8 divisions are only meant for enjoyments. After enjoying comforts in heaven, beings are born here for exhausting their remaining merit (punya). For this reason these 8 divisions of earth are known as ‘heaven on earth’ (bhuloka swarga).
In these 8 divisions (varṣas) beings, who resemble Devatas, have a lifespan of almost 10, 000 years calculated per human time. They are as powerful as 10,000 elephants and their body is like a hard thunderbolt. As they are filled with strength, happiness and youthfulness they enjoy pleasures with their spouse for long periods of time. When only one year lifespan remains the wife conceives. The standard of living here is exactly as per the Treta yuga. Here the leaders of the attendants dutifully serve the Devata-leaders.
The valleys situated amidst the mountains abound in thick beautiful forests. The trees overflow with bunches of seasonal flowers and fruits. The weight of the fruits pulls down the branches such that they almost touch the ground. Such branches get intertwined with the tender shoots of the creepers growing there, enhancing their beauty.
In the various hermitages and buildings here, the leaders of the demi-gods relax and leisurely wander with their spouses. Through their charming smiles and sharp loving gazes the attractive celestial damsels who are filled with sensual desires try to attract their husbands, who in turn are captivated by such charming gazes and looks.
The various lakes here that are filled with lotuses emit divine fragrance. Attracted by this fragrance royal swans, water hens, karandava birds, cranes, ducks and other water birds flock to these lakes drowning the area with their melodious chirps. It is said that by listening to their melodious chirping many types of sins are washed away.
What a description is being given here of these places. This is a land of enjoyments and hence is filled with luxuries of every kind. After all, the living entity has to exhaust his entire balance of merit so that he can be reborn again. This is a sequence that every living entity has to go through. The cycle of rebirths continues through this model. Once they exhaust their merit they take birth again.
Here varied different types of bees buzz melodiously. The leaders of these demi-gods enter into the waters of the lakes and with their spouses play in those waters.
In order to bless the living entities, the Supreme Lord Nārayaṇa incarnates in all these 9 zones, taking on different names and forms that are replete with his guṇas. He remains near the living entities, accepts their services and blesses them.
In the Ilāvṛta zone (varṣa), Shiva is the only male person (puruṣa). Due to the curse uttered by Goddess Parvati any man who enters this land transforms into a female. Hence all men stay away from this land. I shall explain these topics a little later.
In this place billions and trillions of Parvati’s attendants serve Lord Shiva under her guidance. Shiva would have focused his mind entirely upon the fourth form of Sri Nārayaṇa i.e. Sankarśaṇa and will be engrossed in worshipping Him.
The Supreme Lord Nārayaṇa has 4 forms viz., Vāsudeva, Pradyumna, Aniruddha and Sankarśaṇa. Among them the fourth form called Sankarśaṇa is tamo-guṇa pradhāna (pre-dominantly having traits of ignorance). Sankarśana has manifested as Shiva and is also the primary cause for the existence of Shiva.
Lord Shiva prays to Him,
‘Oṁ namo bhagavate mahā-puruṣāya sarva-guṇa-saṅkhyānāya-anantāya-avyaktāya namah.
The Supreme Lord Sankarśana alone is responsible for the illumination and consciousness of this world, which is the outcome of the actions of the trigunas. He is infinite and unlimited. He cannot be known through the senses. To Him, I again and again offer obeisance.
O Iśwara! I worship You, who alone are truly worthy of worship. Your lotus feet are the sole refuge for your devotees. The six qualities known as capacity to offer protection to others, fame, knowledge, opulence, dispassion and iśwara bhava exist in You completely. You, the Supreme Lord, are the decoration for the devotees. You make visible Your form which can offer protection for all living entities. While You free devotees from these worldly bondages, You create worldly bondages to non-devotees. Your plays are wonderous and supreme”.
Sridharāya namah