The other islands that form Bhū-Mandala (5th Canto #27)

After concluding the description of the central island of Jambūdvīpa, Śukadeva Gosvāmī starts the description of the other six islands that form the planetary system of Bhū-mandala.

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💬 Text of the lesson

Worshipers of the moon: the inhabitants of Sālmalīdvīpa

“Plakṣadvīpa is surrounded by an ocean of sugarcane juice, equal in breadth to the island itself. Similarly, there is then another island — Sālmalīdvīpa — twice as broad as Plakṣadvīpa [400,000 yojanas, or 3,200,000 miles] and surrounded by an equally broad body of water called Surāsāgara, the ocean that tastes like liquor.

On Sālmalīdvīpa there is a śālmalī tree, from which the island takes its name. That tree is as broad and tall as the plakṣa tree — in other words 100 yojanas [800 miles] broad and 1,100 yojanas [8,800 miles] tall. Learned scholars say that this gigantic tree is the residence of Garuḍa, the king of all birds and carrier of Lord Viṣṇu. In that tree, Garuḍa offers Lord Viṣṇu his Vedic prayers.

The son of Mahārāja Priyavrata named Yajñabāhu, the master of Sālmalīdvīpa, divided the island into seven tracts of land, which he gave to his seven sons. The names of those divisions, which correspond to the names of the sons, are Surocana, Saumanasya, Ramaṇaka, Deva-varṣa, Pāribhadra, Āpyāyana and Avijñāta.

In those tracts of land there are seven mountains — Svarasa, Śataśṛṅga, Vāmadeva, Kunda, Mukunda, Puṣpa-varṣa and Sahasra-śruti. There are also seven rivers — Anumati, Sinīvālī, Sarasvatī, Kuhū, Rajanī, Nandā and Rākā. They are still existing.

Strictly following the cult of varṇāśrama-dharma, the inhabitants of those islands, who are known as Śrutidharas, Vīryadharas, Vasundharas and Iṣandharas, all worship the expansion of the Supreme Personality of Godhead named Soma, the moon-god.

[The inhabitants of Śālmalīdvīpa worship the demigod of the moon in the following words.] By his own rays, the moon-god has divided the month into two fortnights, known as śukla and kṛṣṇa, for the distribution of food grains to the pitās and the demigods. The demigod of the moon is he who divides time, and he is the king of all the residents of the universe. We therefore pray that he may remain our king and guide, and we offer him our respectful obeisances.” (SB 5.20.7-12)

The waters of the oceans that surround each of the islands of Jambūdvīpa have different tastes and properties. To help us to visualize what they look like, the waters are compared to different substances we find in our planet. In this way, Plakṣadvīpa is described as surrounded by an ocean that tastes like sugarcane, Sālmalīdvīpa by an ocean that tastes like liquor, and so on.

Prabhupāda describes this points didactically in the first chapter of the Kṛṣṇa book:

“There is a planet within this universe called Śvetadvīpa, and on that planet there is an ocean of milk. It is understood from various Vedic literatures that just as there is the ocean of salt water on this planet, there are various kinds of oceans on other planets. Somewhere there is an ocean of milk, somewhere there is an ocean of oil, and somewhere there are oceans of liquor and of many other types of liquids. The Puruṣa-sūkta is the standard prayer which the demigods recite to appease the Supreme Personality of Godhead, Kṣīrodaka-śāyī Viṣnu. Because He is lying on the ocean of milk, He is called Kṣīrodaka-śāyī Viṣnu. He is the form of the Supreme Personality of Godhead through whom all the incarnations within this universe appear.”

An ocean of oil or sugarcane may look mythological at first, but even in modern cosmology, it is believed that such oceans exist. Modern studies conclude that Saturn’s moon Titan has lakes and seas of liquid hydrocarbons (forming a petroleum-like substance). If we imagine Bhū-mandala as a planetary system spread over the cosmos that appears close to each other in a higher dimension, and the oceans described as oceans that exist on these different planets, the idea doesn’t sound too implausible, even within modern cosmological beliefs. Above all, however, is the Vedic concept of the universe being a creation of God, who has an artistic sense and is all-powerful. We can see that apart from these oceans composed of different substances, Kṣīrodakaśāyī Viṣṇu creates an ocean of literal milk for His own planet, Śvetadvīpa. Under His guidance, this ocean of milk was once churned by the demigods and demons to produce nectar.

These descriptions of the Śrīmad Bhāgavatam help us thus to break free of our frog-in-the-well mentality of imagining the universe as an uninhabited wasteland just because we can’t find other races and civilizations using our limited senses and instruments. While the modern scientific method can help us to understand out immediate reality up to a certain point, the Vedas remain the only source of knowledge about what exists beyond our ordinary sensory perception.

The second ring-island of Bhū-mandala is called Sālmalīdvīpa. The defining feature of this island is a gigantic celestial śālmalī tree (silk-cotton tree). Both this and the plakṣa tree from the previous island are described as having the same size as the jambū tree on Jambūdvīpa: 1,100 yojanas in height, and with a trunk 100 yojanas broad. It is not directly mentioned, but it is plausible to assume that the branches also spread to a radius of 1,100 yojanas, just as the jambū tree. In other words, these are cosmic trees, with a size on the scale of our planet. This great tree is the residence of Garuḍa, who constantly offers prayers to the Lord. Garuḍa is a great devotee of the Lord, and also the embodiment of all the Vedas. It is described that he produces Vedic hymns from the mere flapping of his wings.

The original king of this island was Yajñabāhu, who divided it into seven tracts of land passed to his sons. Again, the names describe some of the qualities of these islands: Surocana (the radiant land), Saumanasya (the place of inner peace), Ramaṇaka (the delightful region), Deva-varṣa (the place of the demigods), Pāribhadra (the auspicious land), Āpyāyana (the place of satisfaction) and Avijñāta (the place beyond ordinary cognition). Similarly, the names of the seven mountains are connected with different names of Viṣnu, Śiva, Indra and Brahma (which in this context are all taken as names of the Lord) and the names of the seven rivers are connected with the names of Vedic goddesses, which represent potencies of the Lord. All of this, combined with the personal presence of Garuḍa as a guest of honor confirm the devotional mood of the inhabitants.

Just as in Plakṣadvīpa, the inhabitants of Sālmalīdvīpa are divided into four classes that represent their qualities: Śrutidharas (bearers of the Vedas), Vīryadharas (bearers of strength), Vasundharas (bearers of wealth) and Iṣandharas (bearers of offerings). They all cooperate in the service of the Lord, worshiping Him as Soma, the moon-god.

Their worship follows the same logic as the worship of the sun-god in Plakṣadvīpa. By worshiping the Lord in this way through the performance of prescribed duties and sacrifices, they live lives of great opulence and attain the moon at the end of their lives. From there, they can continue their devotional practice in material opulence, continuing to gradually evolve in the direction of the ultimate goal.

All of this confirms yet again the main conclusion of Śrīmad Bhāgavatam: the Lord is the ultimate goal of all forms of worship.

The inhabitants of Kuśadvīpa, who worship the Lord through fire

“Outside the ocean of liquor is another island, known as Kuśadvīpa, which is 800,000 yojanas [6,400,000 miles] wide, twice as wide as the ocean of liquor. As Śālmalīdvīpa is surrounded by a liquor ocean, Kuśadvīpa is surrounded by an ocean of liquid ghee as broad as the island itself. On Kuśadvīpa there are clumps of kuśa grass, from which the island takes its name. This kuśa grass, which was created by the demigods by the will of the Supreme Lord, appears like a second form of fire, but with very mild and pleasing flames. Its young shoots illuminate all directions.

O King, another son of Mahārāja Priyavrata, Hiraṇyaretā, was the king of this island. He divided it into seven parts, which he delivered to his seven sons according to the rights of inheritance. The King then retired from family life to engage in austerities. The names of those sons are Vasu, Vasudāna, Dṛḍharuci, Stutyavrata, Nābhigupta, Vivikta and Vāmadeva.

In those seven islands there are seven boundary mountains, known as Cakra, Catuḥśṛṅga, Kapila, Citrakūṭa, Devānīka, Ūrdhvaromā and Draviṇa. There are also seven rivers, known as Ramakulyā, Madhukulyā, Mitravindā, Śrutavindā, Devagarbhā, Ghṛtacyutā and Mantramālā.

The inhabitants of the island of Kuśadvīpa are celebrated as the Kuśalas, Kovidas, Abhiyuktas and Kulakas. They are like the brāhmaṇas, kṣatriyas, vaiśyas and śūdras respectively. By bathing in the waters of those rivers, they all become purified. They are expert in performing ritualistic ceremonies according to the orders of the Vedic scriptures. Thus they worship the Lord in His aspect as the demigod of fire.

[This is the mantra by which the inhabitants of Kuśadvīpa worship the fire-god.] O fire-god, you are a part of the Supreme Personality of Godhead, Hari, and you carry to Him all the offerings of sacrifices. Therefore we request you to offer to the Supreme Personality of Godhead the yajñic ingredients we are offering the demigods, for the Lord is the real enjoyer.” (SB 5.20.13-17)

Kuśadvīpa is the third island. The defining characteristic of this island is that it is covered in a celestial type of kuśa grass that emit mild and pleasing flames that produce light without burning. The whole island is thus luminous. How is it possible? The verse itself answers: This kuśa grass was created by the demigods by the will of the Supreme Lord. If Priyavrata could create a second sun, it is not difficult to imagine that demigods can create luminous grass. The source of both creations is the empowerment of the Supreme Lord.

Prabhupāda uses this description to sustain his conclusion that the different stars we see in the sky are not like suns as believed in modern cosmology, but emit instead light through other processes. Even scientifically speaking, this idea is not totally implausible. Practically speaking, we see stars in the sky simply as dots of light. Scientists create theories of how they may emit light based on what they understand about the cosmos, but since there are many things that are unknown, theories about the nature of stars and their distance from our planet may be completely off. Another point is that the features described in the Śrīmad Bhāgavatam are not necessarily observable in our reality. The light of the sun, for example, is described as being ultimately a reflection of the light of the impersonal Brahmajyoti, which is converted in materially visible light by the potency of the Lord. However, when we study the sun, it appears that the light is produced by a process of nuclear fusion, since we can’t perceive these subtle aspects with our limited senses.

Just as in the previous islands, the inhabitants worship the Lord not directly, but through the fire-god, which is perceived as a servant of the Lord, who simply carries the offerings intended to Him. In his purport, Prabhupāda gives us more insight in this process of worship:

“The demigods are servants who assist the Supreme Personality of Godhead. If one worships the demigods, the demigods, as servants of the Supreme, carry the sacrificial offerings to the Lord, like tax collectors collecting revenue from the citizens and bringing it to the government’s treasury. The demigods cannot accept the sacrificial offerings; they simply carry the offerings to the Supreme Personality of Godhead. As stated by Śrīla Viśvanātha Cakravartī Ṭhākura, yasya prasādād bhagavat-prasādaḥ: since the guru is a representative of the Supreme Personality of Godhead, he carries to the Lord whatever is offered to him. Similarly, all the demigods, as faithful servants of the Supreme Lord, hand over to the Supreme Lord whatever is offered to them in sacrificial performances. There is no fault in worshiping the demigods with this understanding, but to think that the demigods are independent of the Supreme Personality of Godhead and equal to Him is called hṛta-jñāna, a loss of intelligence (kāmais tais tair hṛta jñānāḥ). One who thinks that the demigods themselves are the actual benefactors is mistaken.”

The island itself is divided into seven varṣas, named after the sons of Hiraṇyaretā, its original king, with seven boundary mountains and seven great rivers. Again, the meaning of the names indicate the auspicious nature of the island and how the rivers and land support the spiritual practice of the inhabitants and grant them spiritual qualities. These features are thus not accidental, but part of the plan of the Lord in gradually elevating all the souls to a platform of devotional service.

The seven tracts of land are Vasu (precious), Vasudāna (giver of wealth), Dṛḍharuci (steadiness in determination), Stutyavrata (vow of devotion), Nābhigupta (protected by the Lord), Vivikta (free from distraction) and Vāmadeva (divine nature). The seven boundary mountains are Cakra (the wheel of the Lord), Catuḥśṛṅga (the four pillars of dharma), Kapila (named after the incarnation of the Lord), Citrakūṭa (the beautifully formed mountain, in the context of devotional practice), Devānīka (the place of the gods), Ūrdhvaromā (whose hair stands upward, in the context of spiritual ecstasy) and Draviṇa (spiritual riches). The seven rivers are Ramakulyā (stream of spiritual bliss), Madhukulyā (stream of spiritual sweetness), Mitravindā (giver of spiritual friendship), Śrutavindā (giver of spiritual knowledge), Devagarbhā (bearer of divine qualities), Ghṛtacyutā (stream of sacrificial offerings) and Mantramālā (garland of divine mantras).

Krauñcadvīpa: the abode of the fearless mountain

“Outside the ocean of clarified butter is another island, known as Krauñcadvīpa, which has a width of 1,600,000 yojanas [12,800,000 miles], twice the width of the ocean of clarified butter. As Kuśadvīpa is surrounded by an ocean of clarified butter, Krauñcadvīpa is surrounded by an ocean of milk as broad as the island itself. On Krauñcadvīpa there is a great mountain known as Krauñca, from which the island takes its name.

Although the vegetables living on the slopes of Mount Krauñca were attacked and devastated by the weapons of Kārttikeya, the mountain has become fearless because it is always bathed on all sides by the Ocean of Milk and protected by Varuṇadeva.

The ruler of this island was another son of Mahārāja Priyavrata. His name was Ghṛtapṛṣṭha, and he was a very learned scholar. He also divided his own island among his seven sons. After dividing the island into seven parts, named according to the names of his sons, Ghṛtapṛṣṭha Mahārāja completely retired from family life and took shelter at the lotus feet of the Lord, the soul of all souls, who has all auspicious qualities. Thus he attained perfection.

The sons of Mahārāja Ghṛtapṛṣṭha were named Āma, Madhuruha, Meghapṛṣṭha, Sudhāmā, Bhrājiṣṭha, Lohitārṇa and Vanaspati. In their island there are seven mountains, which indicate the boundaries of the seven tracts of land, and there are also seven rivers. The mountains are named Śukla, Vardhamāna, Bhojana, Upabarhiṇa, Nanda, Nandana and Sarvatobhadra. The rivers are named Abhayā, Amṛtaughā, Āryakā, Tīrthavatī, Rūpavatī, Pavitravatī and Śuklā.

The inhabitants of Krauñcadvīpa are divided into four castes, called the Puruṣas, Ṛṣabhas, Draviṇas and Devakas. Using the waters of those sanctified rivers, they worship the Supreme Personality of Godhead by offering a palmful of water at the lotus feet of Varuṇa, the demigod who has a form of water.

[The inhabitants of Krauñcadvīpa worship with this mantra.] O water of the rivers, you have obtained energy from the Supreme Personality of Godhead. Therefore you purify the three planetary systems, known as Bhūloka, Bhuvarloka and Svarloka. By your constitutional nature, you take away sins, and that is why we are touching you. Kindly continue to purify us.” (SB 5.20.18-23)

Krauñcadvīpa is again twice as broad as the previous island. This again makes the point that the planetary structure of Jambūdvīpa is not accidental, but an ordered and measured construction done by a conscious being.

In the Vedanta-sūtra, Vyāsadeva concludes: janmādy asya yataḥ, “Brahman, the Supreme Personality of Godhead, is He from whom everything emanates.” Everything that exists is created by the Lord through His innumerable potencies. Nothing exists by chance; everything is the result of a conscious effort. Although Lord Viṣnu is not directly involved in the material creation, He creates the whole project of the universe during the primary creation. Brahmā simply sets the bricks, so to say. The structure of Bhū-mandala with each island being two times as broad as the previous is thus intentional, following the pattern of a lotus flower, as chosen by the Lord.

A similar pattern is also found in our solar system. In his research, Sadaputa Prabhu found that when we calculate from a geocentric perspective, the orbits of the planets of the solar system form a mandala-like pattern with the limits of the orbits of the planets roughly matching the limits of the islands of Bhū-mandala, as described in the Śrīmad Bhāgavatam. This doesn’t mean Bhū-mandala is directly our solar system, but makes the point that the ordered patterns chosen by the Lord apply even to our gross reality. Even from the heliocentric perspective adopted in modern astronomy, the orbits of the planets and asteroid belts follow roughly a doubling pattern. The average orbits are: Mercury is 0.39 AU, Venus: 0.72 AU, Mars: 1.52 AU, Main Asteroid Belt (between Mars & Jupiter): 2.7 AU, Jupiter: 5.20 AU, Saturn: 9.54 AU, Uranus: 19.2 AU.

The defining characteristic of Krauñcadvīpa is the great mountain Krauñca, which is bathed by the milk ocean. Once, during a war between the devas and asuras, Vāṇa, the son of Bali, took refuge in this mountain, leading Kārttikeya to attack it with his mystical weapons, disturbing the plants and animals there (this episode is described in the Mahābhārata, Śalya-parva). Despite this troubled past, the mountain is described as fearless, because it is protected by Varuṇa, the predominating deity of the island.

The names of the seven tracts of land that compose the dvīpa are Āma (the pristine abode), Madhuruha (the land of sweet fruits), Meghapṛṣṭha (the land capped by clouds), Sudhāmā (the excellent abode), Bhrājiṣṭha (the radiant land), Lohitārṇa (the red-tinted land) and Vanaspati (the land of great trees).

Apart from the Krauñca mountain, the island has seven other great mountains that separate the seven tracts of land. They are called Śukla (the shining mountain), Vardhamāna (the mount that supports growing), Bhojana (the giver of nourishment), Upabarhiṇa (the provider of paraphernalia for sacrifices), Nanda (the giver of happiness), Nandana (the giver of joy) and Sarvatobhadra (auspicious on all sides).

The rivers are named Abhayā (giver of fearlessness), Amṛtaughā (torrent of nectar), Āryakā (nourisher of dharma), Tīrthavatī (stream of pilgramage sites), Rūpavatī (river of beauty), Pavitravatī (the stream of sanctified waters), and Śuklā (the milk-like stream).

The inhabitants of Jambūdvīpa are especially fortunate because they can purify themselves by bathing in the Ganges, that bathes all the nine tracts of land, including Bhārata varsa. The Ganges purify one of all sins and directly awakens devotion to the Lord, being mixed with dust from His lotus feet. The inhabitants of the other islands don’t have the same facility directly, but they also have auspicious rivers that grant all kinds of positive traits and opulences, supporting their spiritual growth.

Just like in the other islands, the inhabitants of Krauñcadvīpa are also divided into four classes: Puruṣas (the guiding men), Ṛṣabhas (the bull-like ones), Draviṇas (the processors of wealth) and Devakas (divine servants). This again shows a varnāśrama-like structure, with the classes determined by people’s natural characteristics (and not by birth) and entirely dedicated to the service of the Lord, indirectly worshiped by the inhabitants of the island through Varuṇa, who is worshiped in deity form with with offerings of water from the different rivers that bathe the island. In his purport, Prabhupāda mentions that “The specific rivers mentioned in the śāstras are also energies of the Supreme Personality of Godhead, and people who regularly bathe in them are purified. It can actually be seen that many people are cured of diseases simply by bathing in the Ganges. Similarly, the inhabitants of Krauñcadvīpa purify themselves by bathing in the rivers there.”

Śākadvīpa, the island of the big śāka tree

“Outside the Ocean of Milk is another island, Śākadvīpa, which has a width of 3,200,000 yojanas [25,600,000 miles]. As Krauñcadvīpa is surrounded by its own ocean of milk, Śākadvīpa is surrounded by an ocean of churned yogurt as broad as the island itself. In Śākadvīpa there is a big śāka tree, from which the island takes its name. This tree is very fragrant. Indeed, it lends its scent to the entire island.

The master of this island, also one of the sons of Priyavrata, was known as Medhātithi. He also divided his island into seven sections, named according to the names of his own sons, whom he made the kings of that island. The names of those sons are Purojava, Manojava, Pavamāna, Dhūmrānīka, Citrarepha, Bahurūpa and Viśvadhāra. After dividing the island and situating his sons as its rulers, Medhātithi personally retired, and to fix his mind completely upon the lotus feet of the Supreme Personality of Godhead, he entered a forest suitable for meditation.

For these lands also, there are seven boundary mountains and seven rivers. The mountains are Īśāna, Uruśṛṅga, Balabhadra, Śatakesara, Sahasrasrota, Devapāla and Mahānasa. The rivers are Anaghā, Āyurdā, Ubhayaspṛṣṭi, Aparājitā, Pañcapadī, Sahasra-śruti and Nijadhṛti.

The inhabitants of those islands are also divided into four castes — Ṛtavrata, Satyavrata, Dānavrata and Anuvrata — which exactly resemble brāhmaṇa, kṣatriya, vaiśya and śūdra. They practice prāṇāyāma and mystic yoga, and in trance they worship the Supreme Lord in the form of Vāyu.

[The inhabitants of Śākadvīpa worship the Supreme Personality of Godhead in the form of Vāyu in the following words.] O Supreme Person, situated as the Supersoul within the body, You direct the various actions of the different airs, such as prāṇa, and thus You maintain all living entities. O Lord, O Supersoul of everyone, O controller of the cosmic manifestation under whom everything exists, may You protect us from all dangers.” (SB 5.20.24-28)

The original ruler of Śākadvīpa was Medhātithi, another son of Priyavrata, who transmitted the rule of each tract of land to one of his sons, repeating the same pattern as in the previous islands.

The inhabitants of the island worship the Lord through Vāyu, the demigod of the wind. The names of the sons of the king are all directly connected with him: Purojava (the one who moves swiftly in front), Manojava (fast as the mind), Pavamāna (the purifying one), Dhūmrānīka (the one with a subtle form), Citrarepha (the one with one with wondrous qualities), Bahurūpa (the one who appears in many forms) and Viśvadhāra (the supporter of the universe).

Different from other islands, where the spiritual practice is more centered in the performance of sacrifices, the inhabitants of Śākadvīpa strive to achieve perfection through the process of prāṇāyāma, trying to focus their mind in samādhi. This meaning is indicated in the prayers of the inhabitants to Vāyu and reinforced by Prabhupāda in his purport:

“Through the mystic yoga practice called prāṇāyāma, the yogī controls the airs within the body to maintain the body in a healthy condition. In this way, the yogī comes to the point of trance and tries to see the Supersoul within the core of his heart. Prāṇāyāma is the means to attain samādhi, trance, in order to fully absorb oneself in seeing the Supreme Lord as antaryāmī, the Supersoul within the core of the heart.”

The meaning of the names of the boundary mountains add to this description, describing qualities they help the inhabitants to achieve. Īśāna is connected with inner rulership, or self-control; Uruśṛṅga with broad-mindedness; Balabhadra with disciplined strength; Śatakesara with richness in spiritual practice; Sahasrasrota indicates a regulated flow through the nāḍīs, the subtle energetic pathways of the body; Devapāla invokes divine protection; and Mahānasa indicates nourishment, both physical and spiritual.

Similarly, the names of the rivers are also connected with beneficial qualities: Anaghā is connected with purity), Āyurdā with longevity, Ubhayaspṛṣṭi with continuity, Aparājitā with mastery, Pañcapadī with discipline, Sahasra-śruti with contemplation, and Nijadhṛti with internal steadiness.

As in the other islands, the inhabitants follow a social structure based in four classes, with the names indicating that they understand the true purpose of the Varnāśrama system, performing their activities as an offering to the Lord. Ṛtavrata means “one whose vow is to follow the order of the Lord. Satyavrata, means “one who vowed to follow the path of truth.”, Dānavrata means “the one who takes charity as his vow” and Anuvrata means “one whose vow is service to others. “

The defining geographical mark of the island is a great śāka (teak) tree, which is very fragrant, scenting the whole island. This single tree exerting such influence over the whole island reinforces the unity in purpose of the inhabitants. In the Gītā, Kṛṣṇa mentions that “Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.” the presence of this great tree in Śākadvīpa, as well as the other great trees in the other islands indicate how the inhabitants maintain this focus in the process of self-realization, cooperating in the direction of this ultimate goal. This also teaches us many important lessons on the ultimate purpose of the Varnāśrama system.

Puṣkaradvīpa, and the chariot of the sun

“Outside the ocean of yogurt is another island, known as Puṣkaradvīpa, which is 6,400,000 yojanas [51,200,000 miles] wide, twice as wide as the ocean of yogurt. It is surrounded by an ocean of very tasteful water as broad as the island itself. On Puṣkaradvīpa there is a great lotus flower with 100,000,000 pure golden petals, as effulgent as the flames of fire. That lotus flower is considered the sitting place of Lord Brahmā, who is the most powerful living being and who is therefore sometimes called bhagavān.

In the middle of that island is a great mountain named Mānasottara, which forms the boundary between the inner side and the outer side of the island. Its breadth and height are 10,000 yojanas [80,000 miles]. On that mountain, in the four directions, are the residential quarters of demigods such as Indra. In the chariot of the sun-god, the sun travels on the top of the mountain in an orbit called the Saṁvatsara, encircling Mount Meru. The sun’s path on the northern side is called Uttarāyaṇa, and its path on the southern side is called Dakṣiṇāyana. One side represents a day for the demigods, and the other represents their night.

The ruler of this island, the son of Mahārāja Priyavrata named Vītihotra, had two sons named Ramaṇaka and Dhātaki. He granted the two sides of the island to these two sons and then personally engaged himself in activities for the sake of the Supreme Personality of Godhead like his elder brother Medhātithi.

For the fulfillment of material desires, the inhabitants of this tract of land worship the Supreme Personality of Godhead as represented by Lord Brahmā. They offer prayers to the Lord as follows.

Lord Brahmā is known as karma-maya, the form of ritualistic ceremonies, because by performing ritualistic ceremonies one may attain his position and because the Vedic ritualistic hymns become manifest from him. He is devoted to the Supreme Personality of Godhead without deviation, and therefore in one sense he is not different from the Lord. Nevertheless, he should be worshiped not as the monists worship him, but in duality. One should always remain a servitor of the Supreme Lord, the supreme worshipable Deity. We therefore offer our respectful obeisances unto Lord Brahmā, the form of manifest Vedic knowledge.” (SB 5.20.29-33)

Different from the previous islands, Puṣkaradvīpa is not divided into seven, but just two. These two parts were given by Maharaja Vītihotra to his two sons. The defining characteristic of this island is a great lotus flower with 100 million golden, effulgent petals. This is not the same cosmic lotus flower from where Brahmā was born, but is accepted as also one of his seating places. All the inhabitants of the island worship Brahmā as being non-different from the Supreme Lord, in the sense of being His great servitor

Prabhupāda explains it in his purport to text 5.20.33:

“It is also significant that although Lord Brahmā is extremely powerful, he never thinks himself one with the Supreme Personality of Godhead; he always knows that he is an eternal servitor of the Lord. Because the Lord and the servant are identical on the spiritual platform, Brahmā is herein addressed as bhagavān. Bhagavān is the Supreme Personality of Godhead, Kṛṣṇa, but if a devotee serves Him with full faith, the meaning of the Vedic literature is revealed to him. Therefore Brahmā is called brahma-liṅga, which indicates that his entire form consists of Vedic knowledge.”

In the middle of the island, there is a great circular mountain called Mānasottara, which divides the island into inner and outer regions. This mountain serves as a support for the axle of the sun’s chariot. The other end of the axle is anchored on Mount Sumeru, with the sun itself positioned in the middle.

In the Puranas, the sun is described as the chariot of the sun-god, or his vehicle, through which he travels through the planetary system, distributing light. Following this analogy, it is described that one side of the axle of the chariot is fixed on one side of Sumeru mountain, and on the other side on Mānasottara mountain, fixing the sun in its proper orbit. When we hear such a description, we tend to impose the image of an earthen chariot, made from wood, but this is our own imposition, not what the verse says. The vehicles used by the demigods are not subject to the same laws and limitations of vehicles in our planet, and thus don’t necessarily resemble them. Just as the vimānas used by them are not cramped boxes of metal like the space shuttles of our planet, their chariots are also very different in nature.

One example in this direction is that it is described that all the planets and stars are bound to Dhruvaloka by ropes. When we hear this description, we tend to think in physical ropes, made of cotton or silk, while in reality, the planetary ropes are described as being made from subtle wind, some form of attractional energy, possibly gravity-like, that is unknown to us.

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