Srimad Bhagavatam · Canto 5 · Chapter 17

The Descent of the River Ganges

5.17.1

श्रीशुक उवाच तत्र भगवत: साक्षाद्यज्ञलिङ्गस्य विष्णोर्विक्रमतो वामपादाङ्गुष्ठनखनिर्भिन्नोर्ध्वाण्डकटाहविवरेणान्त:प्रविष्टा या बाह्यजलधारा तच्चरणपङ्कजावनेजनारुणकिञ्जल्कोपरञ्जिताखिलजगदघमलापहोपस्पर्शनामला साक्षाद्भ‍गवत्पदीत्यनुपलक्षितवचोऽभिधीयमानातिमहता कालेन युगसहस्रोपलक्षणेन दिवो मूर्धन्यवततार यत्तद्विष्णुपदमाहु: ॥ १ ॥

sri-suka uvaca tatra bhagavatah saksad yajna-lingasya visnor vikramato vama-padangustha-nakha-nirbhinnordhvanda-kataha-vivarenantah-pravista ya bahya-jala-dhara tac-carana-pankajavanejanaruna-kinjalkoparanjitakhila-jagad-agha-malapahopasparsanamala saksad bhagavat-padity anupalaksita-vaco ’bhidhiyamanati-mahata kalena yuga-sahasropalaksanena divo murdhany avatatara yat tad visnu-padam ahuh.

Sukadeva Gosvami said: My dear King, Lord Visnu, the enjoyer of all sacrifices, appeared as Vamanadeva in the sacrificial arena of Bali Maharaja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Visnupadi. Later she received other names like Jahnavi and Bhagirathi. After one thousand millenniums, the water of the Ganges descended on Dhruvaloka, the topmost plane in this universe. Therefore all learned sages and scholars proclaim Dhruvaloka to be Visnupada (situated on Lord Visnu’s lotus fee).

5.17.2

यत्र ह वाव वीरव्रत औत्तानपादि: परमभागवतोऽस्मत्कुलदेवताचरणारविन्दोदकमिति यामनुसवनमुत्कृष्यमाणभगवद्भ‍‌क्‍तियोगेन द‍ृढं क्लिद्यमानान्तर्हृदय औत्कण्ठ्यविवशामीलितलोचनयुगलकुड्‌मलविगलितामलबाष्पकलयाभिव्यज्यमानरोमपुलककुलकोऽधुनापि परमादरेण शिरसा बिभर्ति ॥ २ ॥

yatra ha vava vira-vrata auttanapadih parama-bhagavato ’smat-kula-devata-caranaravindodakam iti yam anusavanam utkrsyamana-bhagavad-bhakti-yogena drdham klidyamanantar-hrdaya autkanthya-vivasamilita-locana-yugala-kudmala-vigalitamala-baspa-kalayabhivyajyamana-roma-pulaka-kulako ’dhunapi paramadarena sirasa bibharti.

Dhruva Maharaja, the famous son of Maharaja Uttanapada, is known as the most exalted devotee of the Supreme Lord because of his firm determination in executing devotional service. Knowing that the sacred Ganges water washes the lotus feet of Lord Visnu, Dhruva Maharaja, situated on his own plane, to this very day accepts that water on his head with great devotion. Because he constantly thinks of Krsna very devoutly within the core of his heart, he is overcome with ecstatic anxiety. Tears flow from his half-open eyes, and eruptions appear on his entire body.

5.17.3

तत: सप्त ऋषयस्तत्प्रभावाभिज्ञा यां ननु तपसआत्यन्तिकी सिद्धिरेतावती भगवति सर्वात्मनि वासुदेवेऽनुपरतभक्तियोगलाभेनैवोपेक्षितान्यार्थात्मगतयो मुक्तिमिवागतां मुमुक्षव इव सबहुमानमद्यापि जटाजूटैरुद्वहन्ति ॥ ३ ॥

tatah sapta rsayas tat prabhavabhijna yam nanu tapasa atyantiki siddhir etavati bhagavati sarvatmani vasudeve ’nuparata-bhakti-yoga-labhenaivopeksitanyarthatma-gatayo muktim ivagatam mumuksava iva sabahu-manam adyapi jata-jutair udvahanti.

The seven great sages (Marici, Vasistha, Atri and so on) reside on planes beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense gratification and even merging into the Supreme. Just as jnanis think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.

5.17.4

ततोऽनेकसहस्रकोटिविमानानीकसङ्कुलदेवयानेनावतरन्तीन्दुमण्डलमावार्य ब्रह्मसदने निपतति ॥ ४ ॥

tato ’neka-sahasra-koti-vimananika-sankula-deva-yanenavatar-antindu mandalam avarya brahma-sadane nipatati.

After purifying the seven planes near Dhruvaloka (the polestar), the Ganges water is carried through the spaceways of the demigods in billions of celestial airplanes. Then it inundates the moon (Candraloka) and finally reaches Lord Brahma’s abode atop Mount Meru.

5.17.5

तत्र चतुर्धा भिद्यमाना चतुर्भिर्नामभिश्चतुर्दिशमभिस्पन्दन्ती नदनदीपतिमेवाभिनिविशति सीतालकनन्दा चक्षुर्भद्रेति ॥ ५ ॥

tatra caturdha bhidyamana caturbhir namabhis catur-disam abhispandanti nada-nadi-patim evabhinivisati sitalakananda caksur bhadreti.

On top of Mount Meru, the Ganges divides into four branches, each of which gushes in a different direction (east, west, north and south). These branches, known by the names Sita, Alakananda, Caksu and Bhadra, flow down to the ocean.

5.17.6

सीता तु ब्रह्मसदनात्केसराचलादिगिरिशिखरेभ्योऽधोऽध: प्रस्रवन्ती गन्धमादनमूर्धसु पतित्वान्तरेण भद्राश्ववर्षं प्राच्यां दिशि क्षारसमुद्रमभिप्रविशति ॥ ६ ॥

sita tu brahma-sadanat kesaracaladi-giri-sikharebhyo ’dho ’dhah prasravanti gandhamadana-murdhasu patitvantarena bhadrasva-varsam pracyam disi ksara-samudram abhipravisati.

The branch of the Ganges known as the Sita flows through Brahmapuri atop Mount Meru, and from there it runs down to the nearby peaks of the Kesaracala Mountains, which stand almost as high as Mount Meru itself. These mountains are like a bunch of filaments around Mount Meru. From the Kesaracala Mountains, the Ganges falls to the peak of Gandhamadana Mountain and then flows into the land of Bhadrasva-varsa. Finally it reaches the ocean of salt water in the west.

5.17.7

एवं माल्यवच्छिखरान्निष्पतन्ती ततोऽनुपरतवेगा केतुमालमभि चक्षु: प्रतीच्यां दिशि सरित्पतिं प्रविशति ॥ ७ ॥

evam malyavac-chikharan nispatanti tato ’nuparata-vega ketumalam abhi caksuh praticyam disi sarit-patim pravisati.

The branch of the Ganges known as Caksu falls onto the summit of Malyavan Mountain and from there cascades onto the land of Ketumala-varsa. The Ganges flows incessantly through Ketumala-varsa and in this way also reaches the ocean of salt water in the West.

5.17.8

भद्रा चोत्तरतो मेरुशिरसो निपतिता गिरिशिखराद्‌गिरिशिखरमतिहाय श‍ृङ्गवत: श‍ृङ्गादवस्यन्दमाना उत्तरांस्तु कुरूनभित उदीच्यां दिशि जलधिमभिप्रविशति ॥ ८ ॥

bhadra cottarato meru-siraso nipatita giri-sikharad giri-sikharam atihaya srngavatah srngad avasyandamana uttarams tu kurun abhita udicyam disi jaladhim abhipravisati.

The branch of the Ganges known as Bhadra flows from the northern side of Mount Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Nila, Sveta Mountain and Srngavan Mountain in succession. Then it runs down into the province of Kuru and, after crossing through that land, flows into the saltwater ocean in the north.

5.17.9

तथैवालकनन्दा दक्षिणेन ब्रह्मसदनाद्ब‍हूनि गिरिकूटान्यतिक्रम्य हेमकूटाद्धैमकूटान्यतिरभसतररंहसा लुठयन्ती भारतमभिवर्षं दक्षिणस्यां दिशि जलधिमभिप्रविशति यस्यां स्‍नानार्थं चागच्छत: पुंस: पदे पदेऽश्वमेधराजसूयादीनां फलं न दुर्लभमिति ॥ ९ ॥

tathaivalakananda daksinena brahma-sadanad bahuni giri-kutany atikramya hemakutad dhaimakutany ati-rabhasatara-ramhasa luthayanti bharatam abhivarsam daksinasyam disi jaladhim abhipravisati yasyam snanartham cagacchatah pumsah pade pade ’svamedha-rajasuyadinam phalam na durlabham iti.

Similarly, the branch of the Ganges known as Alakananda flows from the southern side of Brahmapuri (Brahma-sadana). Passing over the tops of mountains in various lands, it falls down with fierce force upon the peaks of the mountains Hemakuta and Himakuta. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bharata-varsa, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very difficult for them to achieve with every step the results of performing great sacrifices like the Rajasuya and Asvamedha yajnas.

5.17.10

अन्ये च नदा नद्यश्च वर्षे वर्षे सन्ति बहुशो मेर्वादिगिरिदुहितर: शतश: ॥ १० ॥

anye ca nada nadyas ca varse varse santi bahuso merv-adi-giri-duhitarah satasah.

Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain, and they flow to the various tracts of land in hundreds of branches.

5.17.11

तत्रापि भारतमेव वर्षं कर्मक्षेत्रमन्यान्यष्ट वर्षाणि स्वर्गिणां पुण्यशेषोपभोगस्थानानि भौमानि स्वर्गपदानि व्यपदिशन्ति ॥ ११ ॥

tatrapi bharatam eva varsam karma-ksetram anyany asta varsani svarginam punya-sesopabhoga-sthanani bhaumani svarga-padani vyapadisanti.

Among the nine varsas, the tract of land known as Bharata-varsa is understood to be the field of fruitive activities. Learned scholars and saintly persons declare the other eight varsas to be meant for very highly elevated pious persons. After returning from the heavenly planes, they enjoy the remaining results of their pious activities in these eight earthly varsas.

5.17.12

एषु पुरुषाणामयुतपुरुषायुर्वर्षाणां देवकल्पानां नागायुतप्राणानां वज्रसंहननबलवयोमोदप्रमुदितमहासौरतमिथुनव्यवायापवर्गवर्षधृतैकगर्भ कलत्राणां तत्र तु त्रेतायुगसम: कालो वर्तते ॥ १२ ॥

esu purusanam ayuta-purusayur-varsanam deva-kalpanam nagayuta-prananam vajra-samhanana-bala-vayo-moda-pramudita-maha-saurata-mithuna-vyavayapavarga-varsa-dhrtaika-garbha-kalatranam tatra tu treta-yuga-samah kalo vartate.

In these eight varsas, or tracts of land, human beings live ten thousand years according to earthly calculations. All the inhabitants are almost like demigods. They have the bodily strength of ten thousand elephants. Indeed, their bodies are as sturdy as thunderbolts. The youthful duration of their lives is very pleasing, and both men and women enjoy sexual union with great pleasure for a long time. After years of sensual pleasure—when a balance of one year of life remains—the wife conceives a child. Thus the standard of pleasure for the residents of these heavenly regions is exactly like that of the human beings who lived during Treta-yuga.

5.17.13

यत्र ह देवपतय: स्वै: स्वैर्गणनायकैर्विहितमहार्हणा: सर्वर्तुकुसुमस्तबकफलकिसलयश्रियाऽऽनम्यमानविटपलता विटपिभिरुपशुम्भमानरुचिरकाननाश्रमायतनवर्षगिरिद्रोणीषु तथा चामलजलाशयेषु विकचविविधनववनरुहामोदमुदितराजहंसजलकुक्कुटकारण्डवसारसचक्रवाकादिभिर्मधुकरनिकराकृतिभिरुपकूजितेषु जलक्रीडादिभिर्विचित्रविनोदै: सुललितसुरसुन्दरीणां कामकलिलविलासहासलीलावलोकाकृष्टमनोद‍ृष्टय: स्वैरं विहरन्ति ॥ १३ ॥

yatra ha deva-patayah svaih svair gana-nayakair vihita-maharhanah sarvartu-kusuma-stabaka-phala-kisalaya-sriyanamyamana-vitapa-lata-vitapibhir upasumbhamana-rucira-kananasramayatana-varsa-giri-dronisu tatha camala-jalasayesu vikaca-vividha-nava-vanaruhamoda-mudita-raja-hamsa-jala-kukkuta-karandava-sarasa-cakravakadibhir madhukara-nikarakrtibhir upakujitesu jala-kridadibhir vicitra-vinodaih sulalita-sura-sundarinam kama-kalila-vilasa-hasa-lilavalokakrsta-mano-drstayah svairam viharanti.

In each of those tracts of land, there are many gardens filled with flowers and fruits according to the season, and there are beautifully decorated hermitages as well. Between the great mountains demarcating the borders of those lands lie enormous lakes of clear water filled with newly grown lotus flowers. Aquatic birds such as swans, ducks, water chickens, and cranes become greatly excited by the fragrance of lotus flowers, and the charming sound of bumblebees fills the air. The inhabitants of those lands are important leaders among the demigods. Always attended by their respective servants, they enjoy life in gardens alongside the lakes. In this pleasing situation, the wives of the demigods smile playfully at their husbands and look upon them with lusty desires. All the demigods and their wives are constantly supplied with sandalwood pulp and flower garlands by their servants. In this way, all the residents of the eight heavenly varsas enjoy, attracted by the activities of the opposite sex.

5.17.14

नवस्वपि वर्षेषु भगवान्नारायणो महापुरुष: पुरुषाणां तदनुग्रहायात्मतत्त्वव्यूहेनात्मनाद्यापि सन्निधीयते ॥ १४ ॥

navasv api varsesu bhagavan narayano maha-purusah purusanam tad-anugrahayatma-tattva-vyuhenatmanadyapi sannidhiyate.

To show mercy to His devotees in each of these nine tracts of land, the Supreme Personality of Godhead known as Narayana expands Himself in His quadruple principles of Vasudeva, Sankarsana, Pradyumna and Aniruddha. In this way He remains near His devotees to accept their service.

5.17.15

इलावृते तु भगवान् भव एक एव पुमान्न ह्यन्यस्तत्रापरो निर्विशति भवान्या: शापनिमित्तज्ञो यत्प्रवेक्ष्यत: स्त्रीभावस्तत्पश्चाद्वक्ष्यामि ॥ १५ ॥

ilavrte tu bhagavan bhava eka eva puman na hy anyas tatraparo nirvisati bhavanyah sapa-nimitta-jno yat-praveksyatah stri-bhavas tat pascad vaksyami.

Sukadeva Gosvami said: In the tract of land known as Ilavrta-varsa, the only male person is Lord Siva, the most powerful demigod. Goddess Durga, the wife of Lord Siva, does not like any man to enter that land. If any foolish man dares to do so, she immediately turns him into a woman. I shall explain this later (in the Ninth Canto of Srimad-Bhagavatam).

5.17.16

भवानीनाथै: स्त्रीगणार्बुदसहस्रैरवरुध्यमानो भगवतश्चतुर्मूर्तेर्महापुरुषस्य तुरीयां तामसीं मूर्तिं प्रकृतिमात्मन: सङ्कर्षणसंज्ञामात्मसमाधिरूपेण सन्निधाप्यैतदभिगृणन् भव उप-धावति ॥ १६ ॥

bhavani-nathaih stri-ganarbuda-sahasrair avarudhyamano bhagavatas catur-murter maha-purusasya turiyam tamasim murtim prakrtim atmanah sankarsana-samjnam atma-samadhi-rupena sannidhapyaitad abhigrnan bhava upadhavati.

In Ilavrta-varsa, Lord Siva is always encircled by ten billion maidservants of goddess Durga, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vasudeva, Pradyumna, Aniruddha and Sankarsana. Sankarsana, the fourth expansion, is certainly transcendental, but because his activities of destruction in the material world are in the mode of ignorance, He is known as tamasi, the Lord’s form in the mode of ignorance. Lord Siva knows that Sankarsana is the original cause of his own existence, and thus he always meditates upon Him in trance by chanting the following mantra.

5.17.17

श्रीभगवानुवाच ॐ नमो भगवते महापुरुषाय सर्वगुणसङ्ख्यानायानन्तायाव्यक्ताय नम इति ॥ १७ ॥

sri-bhagavan uvaca om namo bhagavate maha-purusaya sarva-guna-sankhyanayanantayavyaktaya nama iti.

The most powerful Lord Siva says: O Supreme Personality of Godhead, I offer my respectful obeisances unto You in Your expansion as Lord Sankarsana. You are the reservoir of all transcendental qualities. Although You are unlimited, You remain unmanifest to the nondevotees.

5.17.18

भजे भजन्यारणपादपङ्कजंभगस्य कृत्‍स्‍नस्य परं परायणम् । भक्तेष्वलं भावितभूतभावनंभवापहं त्वा भवभावमीश्वरम् ॥ १८ ॥

bhaje bhajanyarana-pada-pankajam bhagasya krtsnasya param parayanam bhaktesv alam bhavita-bhuta-bhavanam bhavapaham tva bhava-bhavam isvaram

O my Lord, You are the only worshipable person, for You are the Supreme Personality of Godhead, the reservoir of all opulences. Your secure lotus feet are the only source of protection for all Your devotees, whom You satisfy by manifesting Yourself in various forms. O my Lord, You deliver Your devotees from the clutches of material existence. Nondevotees, however, remain entangled in material existence by Your will. Kindly accept me as Your eternal servant.

5.17.19

न यस्य मायागुणचित्तवृत्तिभि-र्निरीक्षतो ह्यण्वपि द‍ृष्टिरज्यते । ईशे यथा नोऽजितमन्युरंहसांकस्तं न मन्येत जिगीषुरात्मन: ॥ १९ ॥

na yasya maya-guna-citta-vrttibhir niriksato hy anv api drstir ajyate ise yatha no ’jita-manyu-ramhasam kas tam na manyeta jigisur atmanah

We cannot control the force of our anger. Therefore when we look at material things, we cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for the purpose of creating, maintaining and destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious.

5.17.20

असद्‍दृशो य: प्रतिभाति मायया क्षीबेव मध्वासवताम्रलोचन: । न नागवध्वोऽर्हण ईशिरे ह्रियायत्पादयो: स्पर्शनधर्षितेन्द्रिया: ॥ २० ॥

asad-drso yah pratibhati mayaya ksibeva madhv-asava-tamra-locanah na naga-vadhvo ’rhana isire hriya yat-padayoh sparsana-dharsitendriyah

For persons with impure vision, the Supreme Lord’s eyes appear like those of someone who indiscriminately drinks intoxicating beverages. Thus bewildered, such unintelligent persons become angry at the Supreme Lord, and due to their angry mood the Lord Himself appears angry and very fearful. However, this is an illusion. When the wives of the serpent demon were agitated by the touch of the Lord’s lotus feet, due to shyness they could proceed no further in their worship of Him. Yet the Lord remained unagitated by their touch, for He is equipoised in all circumstances. Therefore who will not worship the Supreme Personality of Godhead ?

5.17.21

यमाहुरस्य स्थितिजन्मसंयमंत्रिभिर्विहीनं यमनन्तमृषय: । न वेद सिद्धार्थमिव क्‍वचित्स्थितंभूमण्डलं मूर्धसहस्रधामसु॒ ॥ २१ ॥

yam ahur asya sthiti-janma-samyamam tribhir vihinam yam anantam rsayah na veda siddhartham iva kvacit sthitam bhu-mandalam murdha-sahasra-dhamasu

Lord Siva continued: All the great sages accept the Lord as the source of creation, maintenance and destruction, although He actually has nothing to do with these activities. Therefore the Lord is called unlimited. Although the Lord in His incarnation as Sesa holds all the universes on His hoods, each universe feels no heavier than a mustard seed to Him. Therefore, what person desiring perfection will not worship the Lord?

5.17.22-23

यस्याद्य आसीद् गुणविग्रहो महान्विज्ञानधिष्ण्यो भगवानज: किल । यत्सम्भवोऽहं त्रिवृता स्वतेजसावैकारिकं तामसमैन्द्रियं सृजे ॥ २२ ॥ एते वयं यस्य वशे महात्मन:स्थिता: शकुन्ता इव सूत्रयन्त्रिता: । महानहं वैकृततामसेन्द्रिया:सृजाम सर्वे यदनुग्रहादिदम् ॥ २३ ॥

yasyadya asid guna-vigraho mahan vijnana-dhisnyo bhagavan ajah kila yat-sambhavo ’ham tri-vrta sva-tejasa vaikarikam tamasam aindriyam srje ete vayam yasya vase mahatmanah sthitah sakunta iva sutra-yantritah mahan aham vaikrta-tamasendriyah srjama sarve yad-anugrahad idam

From that Supreme Personality of Godhead appears Lord Brahma, whose body is made from the total material energy, the reservoir of intelligence predominated by the passionate mode of material nature. From Lord Brahma, I myself am born as a representation of false ego known as Rudra. By my own power I create all the other demigods, the five elements and the senses. Therefore, I worship the Supreme Personality of Godhead, who is greater than any of us and under whose control are situated all the demigods, material elements and senses, and even Lord Brahma and I myself, like birds bound by a rope. Only by the Lord’s grace can we create, maintain and annihilate the material world. Therefore I offer my respectful obeisances unto the Supreme Being.

5.17.24

यन्निर्मितां कर्ह्यपि कर्मपर्वणींमायां जनोऽयं गुणसर्गमोहित: । न वेद निस्तारणयोगमञ्जसातस्मै नमस्ते विलयोदयात्मने ॥ २४ ॥

yan-nirmitam karhy api karma-parvanim mayam jano ’yam guna-sarga-mohitah na veda nistarana-yogam anjasa tasmai namas te vilayodayatmane

The illusory energy of the Supreme Personality of Godhead binds all of us conditioned souls to this material world. Therefore, without being favored by Him, persons like us cannot understand how to get out of that illusory energy. Let me offer my respectful obeisances unto the Lord, who is the cause of creation and annihilation.