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Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.
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P - Planetary Systems (20-26)
P - Planetary Systems (20-26)
Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.
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Hellish Planets
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Hellish Planets
Chapter 26
To rectify the sinful mentality of deviant living entities, Krishna subjects them to punishment and suffering in one of the twenty-eight hellish planets situated below Patala. For every destructive activity, there is a particular reaction that one is subjected to. While the graphic descriptions may seem harsh, such experiences are sometimes required to jolt a change in consciousness.
On the other hand, those who adhere to religious life are elevated to higher planetary systems where the demigods reside. In due course, once their pious credits have been exhausted, they return to this earthly realm. Sukadeva Goswami finally described the Universal Form of the Lord and glorified the Lord’s activities.
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Lord Anantadeva
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Lord Anantadeva
Chapter 25
Lord Ananta, whose body is completely spiritual, resides at the root of the planet Patala. He remains in the core of Lord Siva’s heart, helping him to destroy the universes as required. He is the original deity of material consciousness, and because He attracts all living entities, He is also known as Sankarsana. The entire material world rests upon His hoods.
Because Lord Sankarsana is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Patala, all the suras , asuras , Gandharvas, Vidyadharas and learned sages offer Him their respectful obeisances.
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Movements of the Sun
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Movements of the Sun
Chapter 21
The sun is not stationary, but rather rotates on the sun-god’s chariot which is drawn by seven horses. Its movements determine the duration of night and day. When moving northwards above the equator, the sun moves slowly during the day and quickly at night, thus creating a longer daytime and shorter nighttime. The opposite is true when the sun travels south of the equator. 60,000 sages, the Valikhilyas, worship the sun-god with beautiful prayers.
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Orbits of the Planets and Sisumara
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Orbits of the Planets and Sisumara
Chapter 22, 23
The various configurations of the moon and other planets have positive and negative influences on living beings. This is what we commonly call the ‘influence of the stars.’ The sun rotates through the time circle of the zodiac, represented by twelve astrological signs, and assumes different names according to the sign it is in.
Dhruvaloka, awarded to the exalted Dhruva Maharaja, continues to exist even when the universe is partially destroyed. It is recognised as the polestar and Lord Vishnu’s abode within this universe. Situated above the seven stars, it acts as a central pivot around which all the planetary systems revolve, impelled by eternal time. In Dhruvaloka are the planets of Agni, Indra, Prajapati, Kasyapa and Dharma, all of whom are very respectful to the great devotee Dhruva.
Those who worship the Universal Form of the Lord ( virat-purusa ) conceive of this entire rotating system of planets as a dolphin-like animal known as sisumara . To concentrate their minds, yogis worship the Sisumara planetary system, which is technically known as the kundalini-cakra .
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Six Islands
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Six Islands
Chapter 20
Having described Jambudvipa, Sukadeva Goswami next described the other six islands that make up Bhu-mandala. The first five of these islands have seven varsas , while the final island (Puskaradvipa) has two varsas . Jambudvipa, described previously, has nine varsas . The original rulers of these dvipas were the sons of Priyavrata, and the islands were named after them. At the periphery of Bhu-mandala are the famous Lokaloka mountain ranges.
Sukadeva Goswami thus described the entire structure of Bhu-Mandala.
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Subterranean Heavens
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Subterranean Heavens
Chapter 24
Rahu, which is situated below the sun and moon, often conceals them and causes total or partial eclipses to occur. Below Rahu are the planets of the Siddhas, Charanas and Vidyadharas, and below these are planets such as Yaksaloka and Raksaloka.
Below these planets is the earth, and below the earth are the lower planetary systems - Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. These are known as bila-svarga , or subterranean heavens (there are also earthly heavens, bhauma-svarga , and celestial heavens, divya-svarga ). Demons and Raksasas live in these lower planetary systems with their associates, always engaged in sense gratification and oblivious to the suffering awaiting them in their future births.
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Universal Map
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Universal Map
“One should understand the nature of karma, vikarma and akarma , and one must act accordingly. This is the law of the Supreme Personality of Godhead. The conditioned souls, who have come to this material world for sense gratification, are allowed to enjoy their senses under certain regulative principles. If they violate these regulations, they are judged and punished by Yamaraja. He brings them to the hellish planets and properly chastises them to bring them back to Krishna consciousness. By the influence of maya , however, the conditioned souls remain infatuated with the mode of ignorance. Thus, in spite of repeated punishment by Yamaraja, they do not come to their senses, but continue to live within the material condition, committing sinful activities again and again.” (SB 5.26.6)
Many people wonder whether heaven and hell are mythological concepts fabricated by religious storytellers. Fear and reward, after all, are powerful tools to coax people into a certain way of living. Such ideas, for example, may encourage people to lead moral lives in the hope of attaining heaven after death. Interestingly, however, we can perceive heaven and hell even on this planet we live in. In front of our eyes, we see that such disparity indeed exists - from abject poverty to extreme luxury. Why shouldn’t a similar disparity exist within the universe?
Srimad-Bhagavatam is aimed at ushering us into the spiritual world which is beautifully described in Canto Ten. To attain that supreme destination, we must know the nature and mechanics of the world we are currently residing in. The material world consists of upper, middle and lower sections, totalling fourteen levels of planetary systems with different standards of life and durations of existence. Yoga systems elevate one up the material universes, and ultimately beyond, while neglect of such spiritual guidance will cause the living entity to degrade to lower statuses of life.
Srila Prabhupada compared the material world to a prison where the criminals occupy various grades of cells. Depending on the severity of the crime, the criminal is put into a certain cell – the most unpleasant cells are reserved for the harshest crimes. Similarly, this universe acts like a prisonhouse where the rebellious souls are sent for consciousness purification. Depending on our past activities, we are put into a certain living condition where we enjoy or suffer the results of our acts. For extremely pious acts, we are sent to heaven to enjoy godly delights. For sinful acts, we glide into hellish situations to painful rectification.
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Higher Planets
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Universal Map
Higher Planets
The happiness and pleasures experienced by the denizens of heaven are immensely superior to those found on earth. The chief of the administrative demigods, Indra, is the king of heaven. Indraloka, the planet where Indra resides, has gardens where one can associate with beautiful, angelic personalities and enjoy a profuse supply of soma-rasa , a celestial intoxicant. There are magnificent palaces, beautiful landscapes and endless gardens with aromatic flowers. In contrast to the heavenly planets, the sense enjoyment on earth is insignificant and is experienced on an extremely gross level. The term deathless, amara , is often used to describe the residents of the heavenly planets because their span of life is inconceivably long. Although they live for millions of years by our calculation, none within the material worlds can live there eternally.
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Lower Planets (Hells)
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Universal Map
Lower Planets (Hells)
Beneath the planet Patalaloka, and slightly above the water of the Garbhodaka Ocean, are the Narakalokas, or the hellish planetary systems. The 28 planets offer different degrees of suffering for those who must endure life there. Here on earth we can see many hellish circumstances of suffering for people, but nothing like what is experienced on these planets. They are said to be a place of rectification for those who commit the most abominable actions while living as humans on the earthly plane. Although life here seems like it goes on for an eternity, in actuality the duration of one’s ‘karmic sentence’ here may be only seconds or moments.
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Lower Planets (Subterranean Heavens)
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Universal Map
Lower Planets (Subterranean Heavens)
Below the earth are seven other systems called Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, and Patala. These lower planets are populated by persons of great power and opulence, yet of demoniac consciousness. They have reached here through austerity aimed at material enjoyment without spiritual development. The residents enjoy a standard of material comfort more opulent than even the higher planets due to their desires for high standards of sensual enjoyment, wealth and influence. The residents are known as Daityas, Danavas and Nagas and are all engaged in illusory material enjoyment with no thought of spiritual liberation. Since time is not divided into days and nights due to no sunshine reaching these planets, they have no fear produced by time. Only at the time of dissolution does anxiety and fear consume them.
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Middle Planets
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Universal Map
Middle Planets
Within the earthly sphere there is a combination of the happiness found in the heavens and the suffering of hell. As mentioned previously, birth in the earthly realm is considered most conducive for this reason – neither is there excessive happiness which may cause one to become complacent and comfortable, nor is there extreme suffering that can overshadow any deeper searching. Bhu- mandala is shaped like a lotus flower and the seven planetary systems are in the whorl of the lotus. As the sunshine reaches earth from 93,000,000 miles, this is the radius of the plane of Bhu-mandala.
“The residents of both heaven and hell desire human birth on the earth planet because human life facilitates the achievement of transcendental knowledge and love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide such opportunities.” (SB 11.20.12)
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śrī-śukaḥ uvāca—Śukadeva Gosvāmī saidataḥ param—after thisplakṣa-ādīnām—of the island named Plakṣa and otherspramāṇa-lakṣaṇa-saṁsthānataḥ—from the angle of dimensions, particular characteristics and formvarṣa-vibhāgaḥ—the division of the islandupavarṇyate—is described.
from the angle of dimensions, particular characteristics and form
varṣa-vibhāgaḥ
the division of the island
upavarṇyate
is described.
The great sage Śukadeva Gosvāmī said: Hereafter I shall describe the dimensions, characteristics and forms of the six islands beginning with the island of Plakṣa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva said: Now I shall describe the dimensions, characteristics and shapes of the six islands beginning with the island of Plakṣa.
The Twentieth Chapter describes Plakṣadvīpa and other islands, their varṣas, rivers, mountains and devatās as well as the Lokāloka Mountain.
His Holiness Prahladananada Swami· 2010-07-02· English
Personal Guidance
Śukadeva begins systematic teaching about the six islands. The lesson for us is method: spiritual learning is not a hodge-podge of inspirations but a structured journey. Trust the order in which teachers reveal the map of reality.
Reflection Questions
Am I learning spiritual life in a structured way or only collecting fragments?
Whose teaching order do I trust enough to follow even when I would prefer to skip ahead?
jambū-dvīpaḥ—Jambūdvīpa, the island named Jambūayam—thisyāvat-pramāṇa-vistāraḥ—as much as the measure of its width, namely 100,000 yojanas (one yojana equals eight miles)tāvatā—so muchkṣāra-udadhinā—by the ocean of salt waterpariveṣṭitaḥ—surroundedyathā—just asmeruḥ—Sumeru Mountainjambū-ākhyena—by the island named Jambūlavaṇa-udadhiḥ—the ocean of salt waterapi—certainlytataḥ—thereafterdvi-guṇa-viśālena—which is twice as wideplakṣa-ākhyena—by the island named Plakṣaparikṣiptaḥ—surroundedyathā—likeparikhā—a moatbāhya—externalupavanena—by a gardenlike forestplakṣaḥ—a plakṣa treejambū-pramāṇaḥ—having the height of the jambū treedvīpa-ākhyā-karaḥ—causing the name of the islandhiraṇmayaḥ—magnificently splendorousutthitaḥ—risingyatra—whereagniḥ—a fireupāste—is situatedsapta-jihvaḥ—having seven flamestasya—of that islandadhipatiḥ—the king or masterpriyavrata-ātmajaḥ—the son of King Priyavrataidhma-jihvaḥ—named Idhmajihvasvam—owndvīpam—islandsapta—sevenvarṣāṇi—tracts of landvibhajya—dividing intosapta-varṣa-nāmabhyaḥ—for whom the seven tracts of land were namedātmajebhyaḥ—to his own sonsākalayya—offeringsvayam—personallyātma-yogena—by the devotional service of the Lordupararāma—he retired from all material activities.
as much as the measure of its width, namely 100,000 yojanas (one yojana equals eight miles)
tāvatā
so much
kṣāra-udadhinā
by the ocean of salt water
pariveṣṭitaḥ
surrounded
yathā
just as
meruḥ
Sumeru Mountain
jambū-ākhyena
by the island named Jambū
lavaṇa-udadhiḥ
the ocean of salt water
api
certainly
tataḥ
thereafter
dvi-guṇa-viśālena
which is twice as wide
plakṣa-ākhyena
by the island named Plakṣa
parikṣiptaḥ
surrounded
yathā
like
parikhā
a moat
bāhya
external
upavanena
by a gardenlike forest
plakṣaḥ
a plakṣa tree
jambū-pramāṇaḥ
having the height of the jambū tree
dvīpa-ākhyā-karaḥ
causing the name of the island
hiraṇmayaḥ
magnificently splendorous
utthitaḥ
rising
yatra
where
agniḥ
a fire
upāste
is situated
sapta-jihvaḥ
having seven flames
tasya
of that island
adhipatiḥ
the king or master
priyavrata-ātmajaḥ
the son of King Priyavrata
idhma-jihvaḥ
named Idhmajihva
svam
own
dvīpam
island
sapta
seven
varṣāṇi
tracts of land
vibhajya
dividing into
sapta-varṣa-nāmabhyaḥ
for whom the seven tracts of land were named
ātmajebhyaḥ
to his own sons
ākalayya
offering
svayam
personally
ātma-yogena
by the devotional service of the Lord
upararāma
he retired from all material activities.
As Sumeru Mountain is surrounded by Jambūdvīpa, Jambūdvīpa is also surrounded by an ocean of salt water. The breadth of Jambūdvīpa is 100,000 yojanas [800,000 miles], and the breadth of the saltwater ocean is the same. As a moat around a fort is sometimes surrounded by gardenlike forest, the saltwater ocean surrounding Jambūdvīpa is itself surrounded by Plakṣadvīpa. The breadth of Plakṣadvīpa is twice that of the saltwater ocean — in other words 200,000 yojanas [1,600,000 miles]. On Plakṣadvīpa there is a tree shining like gold and as tall as the jambū tree on Jambūdvīpa. At its root is a fire with seven flames. It is because this tree is a plakṣa tree that the island is called Plakṣadvīpa. Plakṣadvīpa was governed by Idhmajihva, one of the sons of Mahārāja Priyavrata. He endowed the seven islands with the names of his seven sons, divided the islands among the sons, and then retired from active life to engage in the devotional service of the Lord.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
As Sumeru Mountain is surrounded by Jambūdvīpa, Jambūdvīpa is also surrounded by an ocean of salt water whose breadth is the same as that of Jambūdvīpa (100,000 yojanas.) As a moat around a fort is sometimes surrounded by gardenlike forest, the saltwater ocean surrounding Jambūdvīpa is itself surrounded by Plakṣadvīpa, whose breadth is twice that of the saltwater ocean (200,000 yojanas). On Plakṣadvīpa there is a plakṣa tree [Note: This seems to be the pippala tree. The dimensions of the Jambhū tree are mentioned in SB 5.16.12 as 1100 yojanas high and 100 yojanas wide. ] as tall as the jambū tree on Jambūdvīpa, after which the island gets its name. There is a blazing, upward fire with seven flames. Plakṣadvīpa was governed by Idhmajihva, one of the sons of Mahārāja Priyavrata. Idhmajihva, who named its seven varṣas after his seven sons, divided the varṣas among the sons, and then retired from active life to engage in the devotional service of the Lord.
Parikṣitaḥ means surrounded. The fire remains predominant (upāste). Ākalaya means gave.
Personal Guidance
One island is surrounded by an ocean, which is itself surrounded by another island — each protective layer holding another. So in life: relationships, communities, traditions, and the Lord nest around us in concentric care. Notice how many layers actually hold you.
Reflection Questions
Which layers of support around me have I taken for granted?
Whom am I holding as a 'surrounding ocean' for someone else?
śivam—Śivayavasam—Yavasasubhadram—Subhadraśāntam—Śāntakṣemam—Kṣemaamṛtam—Amṛtaabhayam—Abhayaiti—thusvarṣāṇi—the tracts of land according to the names of the seven sonsteṣu—in themgirayaḥ—mountainsnadyaḥ ca—and riverssapta—seveneva—indeedabhijñātāḥ—are knownmaṇi-kūṭaḥ—Maṇikūṭavajra-kūṭaḥ—Vajrakūṭaindra-senaḥ—Indrasenajyotiṣmān—Jyotiṣmānsuparṇaḥ—Suparṇahiraṇya-ṣṭhīvaḥ—Hiraṇyaṣṭhīvamegha-mālaḥ—Meghamālaiti—thussetu-śailāḥ—the ranges of mountains marking the borders of the varṣasaruṇā—Aruṇānṛmṇā—Nṛmṇāāṅgirasī—Āṅgirasīsāvitrī—Sāvitrīsupta-bhātā—Suptabhātāṛtambharā—Ṛtambharāsatyambharā—Satyambharāiti—thusmahā-nadyaḥ—very large riversyāsām—of whichjala-upasparśana—simply by touching the watervidhūta—washed offrajaḥ-tamasaḥ—whose modes of passion and ignorancehaṁsa—Haṁsapataṅga—Pataṅgaūrdhvāyana—Ūrdhvāyanasatyāṅga—Satyāṅgasaṁjñāḥ—namedcatvāraḥ—fourvarṇāḥ—castes or divisions of mensahasra-āyuṣaḥ—living for one thousand yearsvibudha-upama—similar to the demigodssandarśana—in having very beautiful formsprajananāḥ—and in producing childrensvarga-dvāram—the gateway to the heavenly planetstrayyā vidyayā—by performing ritualistic ceremonies according to Vedic principlesbhagavantam—the Supreme Personality of Godheadtrayī-mayam—established in the Vedassūryam ātmānam—the Supersoul, represented by the sun-godyajante—they worship.
the tracts of land according to the names of the seven sons
teṣu
in them
girayaḥ
mountains
nadyaḥ ca
and rivers
sapta
seven
eva
indeed
abhijñātāḥ
are known
maṇi-kūṭaḥ
Maṇikūṭa
vajra-kūṭaḥ
Vajrakūṭa
indra-senaḥ
Indrasena
jyotiṣmān
Jyotiṣmān
suparṇaḥ
Suparṇa
hiraṇya-ṣṭhīvaḥ
Hiraṇyaṣṭhīva
megha-mālaḥ
Meghamāla
iti
thus
setu-śailāḥ
the ranges of mountains marking the borders of the varṣas
aruṇā
Aruṇā
nṛmṇā
Nṛmṇā
āṅgirasī
Āṅgirasī
sāvitrī
Sāvitrī
supta-bhātā
Suptabhātā
ṛtambharā
Ṛtambharā
satyambharā
Satyambharā
iti
thus
mahā-nadyaḥ
very large rivers
yāsām
of which
jala-upasparśana
simply by touching the water
vidhūta
washed off
rajaḥ-tamasaḥ
whose modes of passion and ignorance
haṁsa
Haṁsa
pataṅga
Pataṅga
ūrdhvāyana
Ūrdhvāyana
satyāṅga
Satyāṅga
saṁjñāḥ
named
catvāraḥ
four
varṇāḥ
castes or divisions of men
sahasra-āyuṣaḥ
living for one thousand years
vibudha-upama
similar to the demigods
sandarśana
in having very beautiful forms
prajananāḥ
and in producing children
svarga-dvāram
the gateway to the heavenly planets
trayyā vidyayā
by performing ritualistic ceremonies according to Vedic principles
bhagavantam
the Supreme Personality of Godhead
trayī-mayam
established in the Vedas
sūryam ātmānam
the Supersoul, represented by the sun-god
yajante
they worship.
The seven islands [varṣas] are named according to the names of those seven sons — Śiva, Yavasa, Subhadra, Śānta, Kṣema, Amṛta and Abhaya. In those seven tracts of land, there are seven mountains and seven rivers. The mountains are named Maṇikūṭa, Vajrakūṭa, Indrasena, Jyotiṣmān, Suparṇa, Hiraṇyaṣṭhīva and Meghamāla, and the rivers are named Aruṇā, Nṛmṇā, Āṅgirasī, Sāvitrī, Suptabhātā, Ṛtambharā and Satyambharā. One can immediately be free from material contamination by touching or bathing in those rivers, and the four castes of people who live in Plakṣadvīpa — the Haṁsas, Pataṅgas, Ūrdhvāyanas and Satyāṅgas — purify themselves in that way. The inhabitants of Plakṣadvīpa live for one thousand years. They are beautiful like the demigods, and they also beget children like the demigods. By completely performing the ritualistic ceremonies mentioned in the Vedas and by worshiping the Supreme Personality of Godhead as represented by the sun-god, they attain the sun, which is a heavenly planet.
Purport
According to general understanding, there are originally three deities — Lord Brahmā, Lord Viṣṇu and Lord Śiva — and people with a poor fund of knowledge consider Lord Viṣṇu no better than Lord Brahmā or Lord Śiva. This conclusion, however, is invalid. As stated in the Vedas, iṣṭāpūrtaṁ bahudhā jāyamānaṁ viśvaṁ bibharti bhuvanasya nābhiḥ tad evāgnis tad vāyus tat sūryas tad u candramāḥ agniḥ sarvadaivataḥ. This means that the Supreme Lord, who accepts and enjoys the results of Vedic ritualistic ceremonies (technically called iṣṭāpūrta ), who maintains the entire creation, who supplies the necessities of all living entities ( eko bahūnāṁ yo vidadhāti kāmān ) and who is the central point of all creation, is Lord Viṣṇu. Lord Viṣṇu expands as the demigods known as Agni, Vāyu, Sūrya and Candra, who are simply parts and parcels of His body. Lord Kṛṣṇa says in Śrīmad Bhagavad-gītā (9.23):
ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ te ’pi mām eva kaunteya yajanty avidhi-pūrvakam
“Devotees who worship the demigods with firm faith worship Me also, but not according to regulative principles.” In other words, if one worships the demigods but does not understand the relationship between the demigods and the Supreme Personality of Godhead, his worship is irregular. Kṛṣṇa also says in Bhagavad-gītā (9.24) , ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca: “I am the only enjoyer of ritualistic ceremonies.”
It may be argued that the demigods are as important as Lord Viṣṇu because the names of the demigods are different names of Viṣṇu. This, however, is not a sound conclusion, for it is contradicted in the Vedic literatures. The Vedas declare:
“The demigod of the moon, Candra, came from the mind of Nārāyaṇa, and the sun-god came from His eyes. The controlling deities of hearing and the life air came from Nārāyaṇa, and the controlling deity of fire was generated from His mouth. Prajāpati, Lord Brahmā, came from Nārāyaṇa, Indra came from Nārāyaṇa, and the eight Vasus, the eleven expansions of Lord Śiva and the twelve Ādityas also came from Nārāyaṇa.” In the smṛti Vedic literature it is also said:
jagat-kāryāvasāne tu viyujyante ca tejasā vitejaś ca te sarve pañcatvam upayānti te
“Brahmā, Śambhu, Sūrya and Indra are all merely products of the power of the Supreme Personality of Godhead. This is also true of the many other demigods whose names are not mentioned here. When the cosmic manifestation is annihilated, these different expansions of Nārāyaṇa’s potencies will merge into Nārāyaṇa. In other words, all these demigods will die. Their living force will be withdrawn, and they will merge into Nārāyaṇa.”
Therefore it should be concluded that Lord Viṣṇu, not Lord Brahmā or Lord Śiva, is the Supreme Personality of Godhead. As a government officer is sometimes accepted as the entire government although he is actually but a departmental manager, so the demigods, having achieved power of attorney from Viṣṇu, act on His behalf, although they are not as powerful as He. All the demigods must work under the orders of Viṣṇu. Therefore it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya. The only master is Lord Kṛṣṇa, or Lord Viṣṇu, and all others are His obedient servants, who act exactly according to His orders. The distinction between Lord Viṣṇu and the demigods is also expressed in Bhagavad-gītā (9.25) .
Those who worship the demigods go to the planets of the demigods, whereas the worshipers of Lord Kṛṣṇa and Lord Viṣṇu go to the planets in Vaikuṇṭha. These are the statements of the smṛti. Therefore the idea that Lord Viṣṇu is on the same level as the demigods is in contradiction to the śāstras. The demigods are not supreme. The supremacy of the demigods is dependent on the mercy of Lord Nārāyaṇa (Viṣṇu, or Kṛṣṇa).
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The seven varṣas of Plakṣadvīpa are named according to the names of those seven sons—Śiva, Yavasa, Subhadra, Śānta, Kṣema, Amṛta and Abhaya. In those seven tracts of land, there are seven mountains and seven rivers. The mountains are named Maṇikūṭa, Vajrakūṭa, Indrasena, Jyotiṣmān, Suparṇa, Hiraṇyaṣṭhīva and Meghamāla, and the rivers are named Aruṇā, Nṛmṇā, Āṅgirasī, Sāvitrī, Suptabhātā, Ṛtambharā and Satyambharā. One can immediately be free from material contamination by touching or bathing in those rivers. There are four castes of people who live in Plakṣadvīpa—the Haṁsas, Pataṅgas, Ūrdhvāyanas and Satyāṅgas, who live for one thousand years. They have forms as beautiful as the devatās and produce offspring as the devatās do. They worship the Supreme Lord in the form of the sun, representing the Vedas, the gate to Svarga, by the path of karma.
The mountain ranges divide the varṣas and touch the ocean on both ends, running at right angles to the oceans. The Haṁsas, Pataṅgas, Urdhvāyanas and Satyāṅas represent the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. Their forms and method of producing offspring are like that of devatās.
Personal Guidance
The seven varṣas named after seven sons each have mountains and rivers — and reciting their names frees one from sin. The reverence with which sacred geography is recited shows that even names of holy places are purifying. Take saying the names of holy things seriously.
Reflection Questions
Do I just rush past holy names, or do I let them land?
What name (of a teacher, a holy place, an incarnation) could I recite today with deliberate respect?
प्रत्नस्य विष्णो रूपं यत्सत्यस्यर्तस्य ब्रह्मण: ।
अमृतस्य च मृत्योश्च सूर्यमात्मानमीमहीति ॥ ५ ॥
pratnasya viṣṇo rūpaṁ yat
[pratnasya vishno roopam yat]
satyasyartasya brahmaṇaḥ
[satyasyartasya brahmanah]
amṛtasya ca mṛtyoś ca
[amritasya cha mrityosh cha]
sūryam ātmānam īmahīti
[sooryam aatmaanam eemaheeti]
Word-for-word
pratnasya—of the oldest personviṣṇoḥ—Lord Viṣṇurūpam—the formyat—whichsatyasya—of the Absolute Truthṛtasya—of dharmabrahmaṇaḥ—of the Supreme Brahmanamṛtasya—of the auspicious resultca—andmṛtyoḥ—of death (the inauspicious result)ca—andsūryam—the demigod Sūryaātmānam—the Supersoul or origin of all soulsīmahi—we approach for shelteriti—thus.
Blended reading (Sanskrit + English inline)
pratnasya viṣṇo rūpaṁ yat
pratnasya
of the oldest person
viṣṇoḥ
Lord Viṣṇu
rūpam
the form
yat
which
satyasyartasya brahmaṇaḥ
satyasya
of the Absolute Truth
ṛtasya
of dharma
brahmaṇaḥ
of the Supreme Brahman
amṛtasya ca mṛtyoś ca
amṛtasya
of the auspicious result
ca
and
mṛtyoḥ
of death (the inauspicious result)
ca
and
sūryam ātmānam īmahīti
sūryam
the demigod Sūrya
ātmānam
the Supersoul or origin of all souls
īmahi
we approach for shelter
iti
thus.
[This is the mantra by which the inhabitants of Plakṣadvīpa worship the Supreme Lord.] Let us take shelter of the sun-god, who is a reflection of Lord Viṣṇu, the all-expanding Supreme Personality of Godhead, the oldest of all persons. Viṣṇu is the only worshipable Lord. He is the Vedas, He is religion, and He is the origin of all auspicious and inauspicious results.
Purport
Lord Viṣṇu is even the Supreme Lord of death, as confirmed in Bhagavad-gītā ( mṛtyuḥ sarva-haraś cāham ). There are two kinds of activity — auspicious and inauspicious — and both are controlled by Lord Viṣṇu. Inauspicious activities are said to be behind Lord Viṣṇu, whereas auspicious activities stand before Him. The auspicious and the inauspicious exist throughout the entire world, and Lord Viṣṇu is the controller of them both.
There are many lands, fields, mountains and oceans throughout the creation, and everywhere the Supreme Personality of Godhead is worshiped by His different names.
Śrīla Vīrarāghava Ācārya explains this verse of Śrīmad-Bhāgavatam as follows. The original cause of the cosmic manifestation must be the oldest person and must therefore be beyond material transformations. He is the enjoyer of all auspicious activities and is the cause of conditional life and also liberation. The demigod Sūrya, who is categorized as a very powerful jīva, or living entity, is a representation of one of the parts of His body. We are naturally subordinate to powerful living entities, and therefore we can worship the various demigods as living beings who are powerful representatives of the Supreme Personality of Godhead. Although the worship of the sun-god is recommended in this mantra, He is worshiped not as the Supreme Personality of Godhead but as His powerful representative.
In the Kaṭha Upaniṣad (1.3.1) it is said:
ṛtaṁ pibantau sukṛtasya loke guhāṁ praviṣṭau parame parārdhe chāyātapau brahmavido vadanti pañcāgnayo ye ca tri-ṇāciketāḥ
“O Nāciketā, the expansions of Lord Viṣṇu as the tiny living entity and the Supersoul are both situated within the cave of the heart of this body. Having entered that cavity, the living entity, resting on the chief of the life airs, enjoys the results of activities, and the Supersoul, acting as witness enables him to enjoy them. Those who are well-versed in knowledge of Brahman and those householders who carefully follow the Vedic regulations say that the difference between the two is like the difference between a shadow and the sun.”
“The Supreme Lord, the creator of this cosmic manifestation, knows every nook and corner of His creation. Although He is the cause of creation, there is no cause for His appearance. He is fully aware of everything. He is the Supersoul, the master of all transcendental qualities, and He is the master of this cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage.”
Similarly, in the Taittirīya Upaniṣad (2.8) it is said:
“It is out of fear of the Supreme Brahman that the wind is blowing, out of fear of Him that the sun regularly rises and sets, and out of fear of Him that fire acts. It is only due to fear of Him that death and Indra, the King of heaven, perform their respective duties.”
As described in this chapter, the inhabitants of the five islands beginning with Plakṣadvīpa worship the sun-god, the moon-god, the fire-god, the air-god and Lord Brahmā respectively. Although they engage in the worship of these five demigods, however, they actually worship Lord Viṣṇu, the Supersoul of all living entities, as indicated in this verse by the words pratnasya viṣṇo rūpam. Viṣṇu is brahma, amṛta, mṛtyu — the Supreme Brahman and the origin of everything, auspicious and inauspicious. He is situated in the heart of everyone, including all the demigods. As stated in Bhagavad-gītā (7.20) , kāmais tais tair hṛta-jñānāḥ prapadyante ’nya devatāḥ: those whose minds are distorted by material desires surrender unto the demigods. People who are almost blind because of lusty desires are recommended to worship the demigods to have their material desires fulfilled, but actually those desires are not fulfilled by the material demigods. Whatever the demigods do is done with the sanction of Lord Viṣṇu. People who are too lusty worship various demigods instead of worshiping Lord Viṣṇu, the Supersoul of all living entities, but ultimately it is Lord Viṣṇu they worship because He is the Supersoul of all demigods.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
They chant: we surrender to the Sūrya, who is a form of Viṣṇu, the oldest person, who is the presiding deity of executed dharma, of knowledge about dharma, of the Vedas, and of auspicious and inauspicious results.
We surrender to the sun whose has the form of the oldest person (pratnasya). He is the presiding deity (ātmanam) of dharma when performed (satyasya), of dharma as it is known (ṛtasya), of the Vedas which give knowledge of Brahman, of good results (amṛtasya) and inauspicious results (mṛtyoḥ).
His Holiness Kadamba Kanana Swami· 2013-07-05· English
Personal Guidance
The sun-god is worshipped as a reflection of Lord Viṣṇu, the source of all auspicious and inauspicious results. Even what we worship as a worldly power is properly seen as the Lord's reflection. Trace every gift back to its actual source.
Reflection Questions
What power, person, or institution do I depend on without recognizing the Lord shining through it?
How would I treat 'reflections' differently if I remembered they are pointing back to a source?
plakṣa-ādiṣu—in the islands headed by Plakṣapañcasu—fivepuruṣāṇām—of the inhabitantsāyuḥ—long duration of lifeindriyam—soundness of the sensesojaḥ—bodily strengthsahaḥ—mental strengthbalam—physical strengthbuddhiḥ—intelligencevikramaḥ—braveryiti—thusca—alsosarveṣām—of all of themautpattikī—inbornsiddhiḥ—perfectionaviśeṣeṇa—without distinctionvartate—exists.
O King, longevity, sensory prowess, physical and mental strength, intelligence and bravery are naturally and equally manifested in all the inhabitants of the five islands headed by Plakṣadvīpa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Longevity, sensory prowess, physical and mental strength, intelligence and bravery are naturally and equally manifested in all the inhabitants of the five islands headed by Plakṣadvīpa.
His Holiness Prahladananada Swami· 2010-07-05· English
Personal Guidance
On those islands, longevity, strength, intelligence, and bravery are naturally equal in all the inhabitants. Where the modes of nature are favorable, qualities are evenly distributed; in our world, inequalities are a feature of harder soil. Don't blame yourself for the difficulty of where you are; here, things are harder by design.
Reflection Questions
Where have I judged myself or others for limitations that actually belong to the conditions, not the person?
What would self-compassion look like in light of how challenging this particular planetary system is?
plakṣaḥ—the land known as Plakṣadvīpasva-samānena—equal in widthikṣu-rasa—of sugarcane juiceudena—by an oceanāvṛtaḥ—surroundedyathā—just astathā—similarlydvīpaḥ—another islandapi—alsośālmalaḥ—known as Śālmaladvi-guṇa-viśālaḥ—twice as bigsamānena—equal in widthsurā-udena—by an ocean of liquorāvṛtaḥ—surroundedparivṛṅkte—exists.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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), and surrounded by an equally broad ocean of liquor.
Each island is surrounded by a different ocean — sugarcane juice, liquor, ghee, milk, yogurt, and sweet water. The point is that the Lord's creation has astonishing variety, far beyond what we have imagined. Stay humble before reality's range.
Reflection Questions
Where is my picture of what is possible too small for what the Lord can do?
How can I cultivate wonder rather than dismissal toward what I haven't experienced?
yatra ha vai śālmalī plakṣāyāmā yasyāṁ vāva kila nilayam āhur bhagavataś chandaḥ-stutaḥ patattri-rājasya sā dvīpa-hūtaye upalakṣyate.
[yatra ha vai shaalmalee plakshaayaamaa yasyaam vaava kila nilayam aahur bhagavatash chandah-stutah patattri-raajasya saa dveepa-hootaye upalakshyate.]
Word-for-word
yatra—whereha vai—certainlyśālmalī—a śālmalī treeplakṣa-āyāmā—as big as the plakṣa tree (one hundred yojanas broad and eleven hundred yojanas high)yasyām—in whichvāva kila—indeednilayam—rest or living placeāhuḥ—they saybhagavataḥ—of the most powerfulchandaḥ-stutaḥ—who worships the Lord by Vedic prayerspatattri-rājasya—of Garuḍa, the carrier of Lord Viṣṇusā—that treedvīpa-hūtaye—for the name of the islandupalakṣyate—is distinguished.
Blended reading (Sanskrit + English inline)
yatra ha vai śālmalī plakṣāyāmā yasyāṁ vāva kila nilayam āhur bhagavataś chandaḥ-stutaḥ patattri-rājasya sā dvīpa-hūtaye upalakṣyate.
yatra
where
ha vai
certainly
śālmalī
a śālmalī tree
plakṣa-āyāmā
as big as the plakṣa tree (one hundred yojanas broad and eleven hundred yojanas high)
yasyām
in which
vāva kila
indeed
nilayam
rest or living place
āhuḥ
they say
bhagavataḥ
of the most powerful
chandaḥ-stutaḥ
who worships the Lord by Vedic prayers
patattri-rājasya
of Garuḍa, the carrier of Lord Viṣṇu
sā
that tree
dvīpa-hūtaye
for the name of the island
upalakṣyate
is distinguished.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
On Śalmalīdvīpa there is a śālmalī (silk-cotton) tree, from which the island takes its name. That tree is as broad and tall as the plakṣa tree—100 yojanas broad and 1,100 yojanas tall. Learned scholars say that this gigantic tree is the residence of Garuḍa, the king of all birds, who chants prayers.
Chandaḥ-stutaḥ refers to Garuḍa, who praises Viṣṇu by the hymns arising from his limbs. Śruti says suparṇa ‘si garutmān trivṛtte śiraḥ: you are Garuḍa, your head is the trivṛt-stoma of the Vedas. (Garuḍa Upaniṣad) The śalmalī tree gives the island its name (hūtaye).
Personal Guidance
The śālmalī tree houses Garuḍa, the king of birds, who offers Vedic prayers to Lord Viṣṇu from there. Even the carrier of the Lord prays — he doesn't take his proximity for granted. Closeness to the Lord doesn't cancel the need to keep praying.
Reflection Questions
Where have I become casual with the Lord because I assume I'm 'close enough'?
What ongoing prayer can I keep offering even from positions of apparent stability?
tat-dvīpa-adhipatiḥ—the master of that islandpriyavrata-ātmajaḥ—the son of Mahārāja Priyavratayajña-bāhuḥ—named Yajñabāhusva-sutebhyaḥ—unto his sonssaptabhyaḥ—seven in numbertat-nāmāni—having names according to their namessapta-varṣāṇi—seven tracts of landvyabhajat—dividedsurocanam—Surocanasaumanasyam—Saumanasyaramaṇakam—Ramaṇakadeva-varṣam—Deva-varṣapāribhadram—Pāribhadraāpyāyanam—Āpyāyanaavijñātam—Avijñātaiti—thus.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Mahārāja Priyavrata named Yajñabāhu, the master of Śālmalīdvīpa, 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.
Personal Guidance
The father divided his island among his seven sons. Good leadership distributes responsibility rather than hoarding it. Make sure those you are responsible for inherit not just resources but the responsibility to wield them well.
Reflection Questions
What responsibility have I been hoarding that should be distributed?
What inheritance am I preparing — not just material, but spiritual — for those who come after me?
teṣu—in those tracts of landvarṣa-adrayaḥ—mountainsnadyaḥ ca—as well as riverssapta eva—seven in numberabhijñātāḥ—understoodsvarasaḥ—Svarasaśata-śṛṅgaḥ—Śataśṛṅgavāma-devaḥ—Vāmadevakundaḥ—Kundamukundaḥ—Mukundapuṣpa-varṣaḥ—Puṣpa-varṣasahasra-śrutiḥ—Sahasra-śrutiiti—thusanumatiḥ—Anumatisinīvālī—Sinīvālīsarasvatī—Sarasvatīkuhū—Kuhūrajanī—Rajanīnandā—Nandārākā—Rākāiti—thus.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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.
Personal Guidance
Seven mountains, seven rivers — the land has order and rhythm. Spiritual life also flourishes within structure. The same number of mountains and rivers in island after island reminds us: structure is not bondage, it is the shape of fruitfulness.
Reflection Questions
Where am I resisting structure that would actually let my devotion flourish?
What 'seven rivers' (regular practices) carry water through my own life?
tat-varṣa-puruṣāḥ—the residents of those tracts of landśrutadhara—Śrutadharavīryadhara—Vīryadharavasundhara—Vasundharaiṣandhara—Iṣandharasaṁjñāḥ—known asbhagavantam—the Supreme Personality of Godheadveda-mayam—fully conversant with the Vedic knowledgesomam ātmānam—represented by the living entity known as Somavedena—by following the Vedic rules and regulationsyajante—they worship.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The inhabitants of those islands, who are known as Śrutidharas, Vīryadharas, Vasundharas and Iṣandharas, all worship Soma, the moon-god, an expansion of the Lord, personified as the Vedas.
Personal Guidance
The inhabitants strictly follow varṇāśrama-dharma — they live according to spiritual duty, not personal preference. Outside Bhārata-varṣa, structure is preserved by their nature; in our world it must be chosen. Choose it consciously.
Reflection Questions
Where am I living by preference where I should be living by duty?
What spiritual duty have I been postponing because it isn't what I feel like doing?
स्वगोभि: पितृदेवेभ्यो विभजन् कृष्णशुक्लयो: ।
प्रजानां सर्वासां राजान्ध: सोमो न आस्त्विति ॥ १२ ॥
sva-gobhiḥ pitṛ-devebhyo
[sva-gobhih pitri-devebhyo]
vibhajan kṛṣṇa-śuklayoḥ
[vibhajan krishna-shuklayoh]
prajānāṁ sarvāsāṁ rājā-
[prajaanaam sarvaasaam raajaa-]
ndhaḥ somo na āstv iti
[ndhah somo na aastv iti]
Word-for-word
sva-gobhiḥ—by expansion of his own illuminating rayspitṛ-devebhyaḥ—unto the pitās and the demigodsvibhajan—dividingkṛṣṇa-śuklayoḥ—into the two fortnights, dark and lightprajānām—of the citizenssarvāsām—of allrājā—the kingandhaḥ—food grainssomaḥ—the moon-godnaḥ—toward usāstu—let him remain favorableiti—thus.
Blended reading (Sanskrit + English inline)
sva-gobhiḥ pitṛ-devebhyo
sva-gobhiḥ
by expansion of his own illuminating rays
pitṛ-devebhyaḥ
unto the pitās and the demigods
vibhajan kṛṣṇa-śuklayoḥ
vibhajan
dividing
kṛṣṇa-śuklayoḥ
into the two fortnights, dark and light
prajānāṁ sarvāsāṁ rājā-
prajānām
of the citizens
sarvāsām
of all
rājā
the king
andhaḥ
food grains
ndhaḥ somo na āstv iti
somaḥ
the moon-god
naḥ
toward us
āstu
let him remain favorable
iti
thus.
[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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
May the moon, king of all the citizens and of us, who divides food for the Pitṛs and devatās according the waning and waxing phases by his rays, be favorable to us!
Svagobhiḥ means “by his rays.” Andaḥ is food. May Soma, our king, be in our presence (ā astu)!
Personal Guidance
The moon-god is praised as the divider of time and distributor of nourishment to ancestors and demigods. Time itself is a service to the higher worlds. Don't see your days as raw material for your projects; they are offerings flowing upward.
Reflection Questions
Do I treat my days as personal property or as an offering moving upward?
What would change if I started each day by handing it back to the One who measured it out?
evam—thussurodāt—from the ocean of liquorbahiḥ—outsidetat-dvi-guṇaḥ—twice thatsamānena—equal in widthāvṛtaḥ—surroundedghṛta-udena—an ocean of clarified butteryathā-pūrvaḥ—as previously with Sālmalīdvīpakuśa-dvīpa—the island called Kuśadvīpayasmin—in whichkuśa-stambaḥ—kuśa grassdeva-kṛtaḥ—created by the supreme will of the Supreme Personality of Godheadtat-dvīpa-ākhyā-karaḥ—giving the island its namejvalanaḥ—fireiva—likeaparaḥ—anothersva-śaṣpa-rociṣā—by the effulgence of the young sprouting grassdiśaḥ—all directionsvirājayati—illuminates.
created by the supreme will of the Supreme Personality of Godhead
tat-dvīpa-ākhyā-karaḥ
giving the island its name
jvalanaḥ
fire
iva
like
aparaḥ
another
sva-śaṣpa-rociṣā
by the effulgence of the young sprouting grass
diśaḥ
all directions
virājayati
illuminates.
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.
Purport
From the descriptions in this verse, we can make an educated guess about the nature of the flames on the moon. Like the sun, the moon must also be full of flames because without flames there cannot be illumination. The flames on the moon, however, unlike those on the sun, must be mild and pleasing. This is our conviction. The modern theory that the moon is full of dust is not accepted in the verses of Śrīmad-Bhāgavatam. In regard to this verse, Śrīla Viśvanātha Cakravartī Ṭhākura says, suśaṣpāṇi sukomala-śikhās teṣāṁ rociṣā: the kuśa grass illuminates all directions, but its flames are very mild and pleasing. This gives some idea of the flames existing on the moon.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Outside the ocean of liquor is another island, known as Kuśadvīpa, which is 800,000 yojanas 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 devatās by the will of the Supreme Lord, like a second form of fire, illuminates all directions by the effulgence of its tender shoots.
The effulgence of the tender shoots (suśaṣpa) illuminates the directions.
Personal Guidance
Kuśa grass, used in sacred ceremonies, grew on this island by the will of the Supreme Lord — even what looks like ordinary grass exists for the purpose of worship. Look at the ordinary things around you and ask: what part could this play in worship?
Reflection Questions
Which ordinary objects in my home or workplace could I dedicate to a higher purpose?
Where am I assuming that worship requires special items when ordinary grass was good enough?
तद्द्वीपपति:प्रैयव्रतोराजन्हिरण्यरेतानामस्वंद्वीपंसप्तभ्य:स्वपुत्रेभ्योयथाभागंविभज्यस्वयंतपआतिष्ठतवसुवसुदानदृढरुचिनाभिगुप्तस्तुत्यव्रतविविक्तवामदेवनामभ्य: ॥ १४ ॥
tat-dvīpa-patiḥ—the master of that islandpraiyavrataḥ—the son of Mahārāja Priyavratarājan—O Kinghiraṇyaretā—Hiraṇyaretānāma—namedsvam—his owndvīpam—islandsaptabhyaḥ—unto sevensva-putrebhyaḥ—his own sonsyathā-bhāgam—according to divisionvibhajya—dividingsvayam—himselftapaḥ ātiṣṭhata—engaged in austeritiesvasu—unto Vasuvasudāna—Vasudānadṛḍharuci—Dṛḍharucinābhi-gupta—Nābhiguptastutya-vrata—Stutyavratavivikta—Viviktavāma-deva—Vāmadevanāmabhyaḥ—named.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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.
After dividing the island among his sons, the king retired to do austerities. Real leadership knows when to hand over and step into spiritual practice. Don't wait until you are forced — choose your retirement into devotion.
Reflection Questions
Where am I holding on to a role past its time?
What handover am I avoiding because retiring into devotion feels less 'productive'?
teṣām—all those sonsvarṣeṣu—in the tracts of landsīmā-girayaḥ—border mountainsnadyaḥ ca—as well as riversabhijñātāḥ—knownsapta—sevensapta—seveneva—certainlycakraḥ—Cakracatuḥ-śṛṅgaḥ—Catuḥ-śṛṅgakapilaḥ—Kapilacitra-kūṭaḥ—Citrakūṭadevānīkaḥ—Devānīkaūrdhva-romā—Ūrdhvaromādraviṇaḥ—Draviṇaiti—thusrasa-kulyā—Ramakulyāmadhu-kulyā—Madhukulyāmitra-vindā—Mitravindāśruta-vindā—Śrutavindādeva-garbhā—Devagarbhāghṛta-cyutā—Ghṛtacyutāmantra-mālā—Mantramālāiti—thus.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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.
Personal Guidance
Boundary mountains and rivers mark the divisions of the land — limits keep things distinct and clear. Spiritual life also needs healthy boundaries. Don't be ashamed of your limits; they let each duty and relationship be properly performed.
Reflection Questions
Where in my life have I let boundaries blur into confusion of roles?
What healthy boundary would actually serve devotion if I dared to draw it?
yāsām—of whichpayobhiḥ—by the waterkuśa-dvīpa-okasaḥ—the inhabitants of the island known as Kuśadvīpakuśala—Kuśalakovida—Kovidaabhiyukta—Abhiyuktakulaka—Kulakasaṁjñāḥ—namedbhagavantam—unto the Supreme Personality of Godheadjātaveda—the demigod of firesa-rūpiṇam—manifesting the formkarma-kauśalena—by expertise in ritualistic ceremoniesyajante—they worship.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
By bathing in the waters of those rivers, they all become purified. The inhabitants of the island of Kuśadvīpa, named Kuśalas, Kovidas, Abhiyuktas and Kulakas, worship the Lord as fire by expertise in Vedic ceremonies.
Personal Guidance
The inhabitants bathe in sacred rivers and become purified, then perform Vedic ritual according to scripture. Purification, then proper action — the sequence matters. Do not skip the bath before the offering.
Reflection Questions
Am I trying to serve from an unpurified state and wondering why it feels stale?
What 'bath' (chanting, scripture, association) precedes my best service?
parasya—of the Supremebrahmaṇaḥ—Brahmansākṣāt—directlyjāta-vedaḥ—O fire-godasi—you arehavyavāṭ—the carrier of Vedic offerings of grains and gheedevānām—of all the demigodspuruṣa-aṅgānām—who are limbs of the Supreme Personyajñena—by performing the ritualistic sacrificespuruṣam—to the Supreme Personyaja—please carry oblationsiti—thus.
Blended reading (Sanskrit + English inline)
parasya brahmaṇaḥ sākṣāj
parasya
of the Supreme
brahmaṇaḥ
Brahman
sākṣāt
directly
jāta-vedo ’si havyavāṭ
jāta-vedaḥ
O fire-god
asi
you are
havyavāṭ
the carrier of Vedic offerings of grains and ghee
devānāṁ puruṣāṅgānāṁ
devānām
of all the demigods
puruṣa-aṅgānām
who are limbs of the Supreme Person
yajñena puruṣaṁ yajeti
yajñena
by performing the ritualistic sacrifices
puruṣam
to the Supreme Person
yaja
please carry oblations
iti
thus.
[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.
Purport
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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
They say: O fire! You are directly the carrier of offerings for the Supreme Lord. Please worship the Supreme Lord by offerings to the devatās, who are the limbs of the Lord.
O fire! You are directly the carrier of offerings for the supreme lord. Worship the Lord by sacrifice to the devatās. This means “Offer what is given in the name of the devatās, who are limbs, to the Lord, who is the source of the limbs.”
Personal Guidance
Agni, the fire-god, is the postal worker who carries offerings to the Lord. Demigods are servants, not destinations. Always check who is the ultimate recipient of your worship — the rest are couriers.
Reflection Questions
Whom or what have I treated as a destination of devotion when they are actually messengers?
How does remembering the Lord as the real recipient change how I see ritual?
tathā—so alsoghṛta-udāt—from the ocean of clarified butterbahiḥ—outsidekrauñca-dvīpaḥ—another island, known as Krauñcadvīpadvi-guṇaḥ—twice as bigsva-mānena—as the same measurementkṣīra-udena—by an ocean of milkparitaḥ—all aroundupakḷptaḥ—surroundedvṛtaḥ—surroundedyathā—likekuśa-dvīpaḥ—the island known as Kuśadvīpaghṛta-udena—by an ocean of clarified butteryasmin—in whichkrauñcaḥ nāma—named Krauñcaparvata-rājaḥ—a king of mountainsdvīpa-nāma—the name of the islandnirvartakaḥ—bringing aboutāste—exists.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Outside the ocean of clarified butter is another island, known as Krauñcadvīpa, which has a width of 1,600,000 yojanas, 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.
Upaklptaḥ means “surrounded” and vṛtaḥ, also meaning “surrounded” is connected with the next sentence.
Beyond one ocean is another island, beyond that another ocean. Spiritual progress unfolds layer by layer. Don't expect to arrive after one breakthrough; the journey opens new oceans regularly. Make peace with that.
Reflection Questions
After a recent spiritual breakthrough, did I become discouraged when a new challenge appeared?
How can I welcome the next 'ocean' instead of resenting it?
yaḥ—whichasau—that (mountain)guha-praharaṇa—by the weapons of Kārttikeya, the son of Lord Śivaunmathita—shakennitamba-kuñjaḥ—whose trees and vegetables along the slopesapi—althoughkṣīra-udena—by the Ocean of Milkāsicyamānaḥ—being always bathedbhagavatā—by the greatly powerfulvaruṇena—the demigod known as Varuṇaabhiguptaḥ—protectedvibhayaḥ babhūva—has become fearless.
Blended reading (Sanskrit + English inline)
yo ’sau guha-praharaṇonmathita-nitamba-kuñjo ’pi kṣīrodenā-sicyamāno bhagavatā varuṇenābhigupto vibhayo babhūva.
yaḥ
which
asau
that (mountain)
guha-praharaṇa
by the weapons of Kārttikeya, the son of Lord Śiva
unmathita
shaken
nitamba-kuñjaḥ
whose trees and vegetables along the slopes
api
although
kṣīra-udena
by the Ocean of Milk
āsicyamānaḥ
being always bathed
bhagavatā
by the greatly powerful
varuṇena
the demigod known as Varuṇa
abhiguptaḥ
protected
vibhayaḥ babhūva
has become fearless.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Although the vegetables living on the slopes of Mount Krauñca were attacked and devastated by the weapons of Kārtikeya, the mountain has become fearless because it is always bathed by the ocean of milk and protected by Varuṇa.
Guha refers to Kārtikeya. Vibhayaḥ means “without fear.”
Mount Krauṣca was attacked by Kārttikeya's weapons but recovered because it is bathed by the Ocean of Milk and protected by Varuṇa. When attacks have damaged us, refuge in the holy and divine protection bring restoration. Stay in the bath.
Reflection Questions
Where in my life have I been damaged and what 'bath' could begin restoring me?
Whom do I trust as a Varuṇa-like protector against forces beyond me?
tasmin—in that islandapi—alsopraiyavrataḥ—the son of Mahārāja Priyavrataghṛta-pṛṣṭhaḥ—Ghṛtapṛṣṭhanāma—namedadhipatiḥ—the king of that islandsve—his owndvīpe—in the islandvarṣāṇi—tracts of landsapta—sevenvibhajya—dividingteṣu—in each of themputra-nāmasu—possessing the names of his sonssapta—sevenrikthā-dān—sonsvarṣa-pān—the masters of the varṣasniveśya—appointingsvayam—himselfbhagavān—very powerfulbhagavataḥ—of the Supreme Personality of Godheadparama-kalyāṇa-yaśasaḥ—whose glories are so auspiciousātma-bhūtasya—the soul of all soulshareḥ caraṇa-aravindam—the lotus feet of the Lordupajagāma—took shelter at.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The ruler of this island was another son of Mahārāja Priyavrata, named Ghṛtapṛṣṭha. 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.
Ghṛtapṛṣṭha is addressed as bhagavān because he has knowledge of creation, maintance and destruction.
Ghṛtapṛṣṭha, a learned scholar and king, voluntarily renounced family life and took shelter at the Lord's feet — and attained perfection. Learning and royalty did not satisfy him. Don't assume that more learning or more responsibility will solve what only surrender solves.
Reflection Questions
Where am I chasing more (learning, status, responsibility) when surrender is what's needed?
What achievement would I trade today for actually taking shelter at the Lord's feet?
āmaḥ—Āmamadhu-ruhaḥ—Madhuruhamegha-pṛṣṭhaḥ—Meghapṛṣṭhasudhāmā—Sudhāmābhrājiṣṭhaḥ—Bhrājiṣṭhalohitārṇaḥ—Lohitārṇavanaspatiḥ—Vanaspatiiti—thusghṛtapṛṣṭha-sutāḥ—the sons of Ghṛtapṛṣṭhateṣām—of those sonsvarṣa-girayaḥ—boundary hills of the tracts of landsapta—sevensapta—seveneva—alsonadyaḥ—riversca—andabhikhyātāḥ—celebratedśuklaḥ vardhamānaḥ—Śukla and Vardhamānabhojanaḥ—Bhojanaupabarhiṇaḥ—Upabarhiṇanandaḥ—Nandanandanaḥ—Nandanasarvataḥ-bhadraḥ—Sarvatobhadraiti—thusabhayā—Abhayāamṛtaughā—Amṛtaughāāryakā—Āryakātīrthavatī—Tīrthavatīrūpavatī—Rūpavatīpavitravatī—Pavitravatīśuklā—Śuklāiti—thus.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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.
Personal Guidance
Each son ruled a land bordered by a mountain and watered by a river — every life properly bounded and properly nourished. The pattern repeats: clear borders, clear flow. Spiritual life is the same: know your edges, know where your nourishment comes from.
Reflection Questions
What are the edges of my responsibility, and what is the river that nourishes my work?
Where am I either trespassing borders or starving for lack of inflow?
yāsām—of all the riversambhaḥ—the waterpavitram—very sanctifiedamalam—very cleanupayuñjānāḥ—usingpuruṣa—Puruṣaṛṣabha—Ṛṣabhadraviṇa—Draviṇadevaka—Devakasaṁjñāḥ—endowed with the namesvarṣa-puruṣāḥ—the inhabitants of those varṣasāpaḥ-mayam—Varuṇa, the lord of waterdevam—as the worshipable deityapām—of waterpūrṇena—with fullañjalinā—folded palmsyajante—do worship.
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.
Purport
Viśvanātha Cakravartī Ṭhākura says, āpomayaḥ asmayam: with joined palms the inhabitants of the various sections of Krauñcadvīpa offer the sanctified waters of the rivers to a deity made of stone or iron.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The water of these rivers is pure and clean. The inhabitants of Krauñcadvīpa are divided into four castes, called the Puruṣas, Ṛṣabhas, Draviṇas and Devakas. They worship the Supreme Lord by offering a palmful of water at the lotus feet of Varuṇa, the devatā whose form is water.
Apomayam means “formed from water.”
Personal Guidance
The inhabitants worship the Lord by offering a palmful of water at Varuṇa's feet. Sometimes the simplest, most modest gesture is a complete act of worship. Don't despise small offerings done with sincerity.
Reflection Questions
What small daily gesture could I treat as my palmful of water?
Where am I dismissing simple service in favor of something I never quite begin?
āpaḥ—O waterpuruṣa-vīryāḥ—endowed with the energy of the Supreme Personality of Godheadstha—you arepunantīḥ—sanctifyingbhūḥ—of the planetary system known as Bhūḥbhuvaḥ—of the Bhuvaḥ planetary systemsuvaḥ—of the Svaḥ planetary systemtāḥ—that waternaḥ—of uspunīta—purifyamīva-ghnīḥ—who destroys sinspṛśatām—of those touchingātmanā—by your constitutional positionbhuvaḥ—the bodiesiti—thus.
Blended reading (Sanskrit + English inline)
āpaḥ puruṣa-vīryāḥ stha
āpaḥ
O water
puruṣa-vīryāḥ
endowed with the energy of the Supreme Personality of Godhead
stha
you are
punantīr bhūr-bhuvaḥ-suvaḥ
punantīḥ
sanctifying
bhūḥ
of the planetary system known as Bhūḥ
bhuvaḥ
of the Bhuvaḥ planetary system
suvaḥ
of the Svaḥ planetary system
tā naḥ punītāmīva-ghnīḥ
tāḥ
that water
naḥ
of us
punīta
purify
amīva-ghnīḥ
who destroys sin
spṛśatām ātmanā bhuva iti
spṛśatām
of those touching
ātmanā
by your constitutional position
bhuvaḥ
the bodies
iti
thus.
[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.
Purport
Kṛṣṇa says in Bhagavad-gītā (7.4) :
bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā
“Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight comprise My separated material energies.”
The energy of the Lord acts throughout the creation, just as heat and light, the energies of the sun, act within the universe and make everything work. 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O water! Your abilities have been given to you by the Lord. You are the purifier of the three worlds. Purify the bodies of us, who touch you, since you are the destroyer of sins by your presence.
O water! Your abilities have been given by the Lord (puruṣa-vīryāḥ). You purify the three worlds (bhūr-bhuvaḥ-suvaḥ. Purify -bodies (bhuvaḥ) of us, who are touching you, since you destroy sin by your svarūpa (ātmanā).
Water that has been energized by the Supreme Lord purifies whoever touches it. Whatever has been touched by the Lord transmits His purifying energy. Look for what He has touched and put yourself in contact.
Reflection Questions
What has the Lord touched in my reach (a name, a place, a person, a text) that I have not been letting touch me?
How can I increase my points of contact with what He has charged?
[evam purastaat ksheerodaat parita upaveshitah shaakadveepo dvaatrimshal-laksha-yojanaayaamah samaanena cha dadhi-mandodena pareeto yasmin shaako naama maheeruhah sva-kshetra-vyapadeshako yasya ha mahaa-surabhi-gandhas tam dveepam anuvaasayati.]
Word-for-word
evam—thuspurastāt—beyondkṣīra-udāt—from the Ocean of Milkparitaḥ—all aroundupaveśitaḥ—situatedśāka-dvīpaḥ—another island, known as Śākadvīpadvā-triṁśat—thirty-twolakṣa—100,000yojana—yojanasāyāmaḥ—whose measuresamānena—of equal lengthca—anddadhi-maṇḍa-udena—by an ocean containing water resembling churned yogurtparītaḥ—surroundedyasmin—in which landśākaḥ—śākanāma—namedmahīruhaḥ—a fig treesva-kṣetra-vyapadeśakaḥ—giving the island its nameyasya—of whichha—indeedmahā-surabhi—a greatly fragrantgandhaḥ—aromatam dvīpam—that islandanuvāsayati—makes fragrant.
by an ocean containing water resembling churned yogurt
parītaḥ
surrounded
yasmin
in which land
śākaḥ
śāka
nāma
named
mahīruhaḥ
a fig tree
sva-kṣetra-vyapadeśakaḥ
giving the island its name
yasya
of which
ha
indeed
mahā-surabhi
a greatly fragrant
gandhaḥ
aroma
tam dvīpam
that island
anuvāsayati
makes fragrant.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Outside the ocean of milk is another island, Śākadvīpa, which has a width of 3,200,000 yojanas. 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 (teak) tree, from which the island takes its name. Its fragrance scents the entire island.
It has an ocean of liquid yogurt (dadhi-maṇḍa).
The fragrant śāka tree gives its scent to the entire island — one tree perfumes a country. One devoted soul can change the spiritual atmosphere of an entire community. Don't underestimate how far your sincerity perfumes.
Reflection Questions
Whose presence has scented my spiritual life, and have I told them?
Am I content to be one fragrant tree, or do I keep trying to be the whole forest?
tasya api—of that island alsopraiyavrataḥ—a son of Mahārāja Priyavrataeva—certainlyadhipatiḥ—the rulernāmnā—by the namemedhā-tithiḥ—Medhātithisaḥ api—he alsovibhajya—dividingsapta varṣāṇi—seven divisions of the islandputra-nāmāni—possessing the names of his sonsteṣu—in themsva-ātmajān—his own sonspurojava—Purojavamanojava—Manojavapavamāna—Pavamānadhūmrānīka—Dhūmrānīkacitra-repha—Citrarephabahu-rūpa—Bahurūpaviśvadhāra—Viśvadhārasaṁjñān—having as namesnidhāpya—establishing asadhipatīn—the rulerssvayam—himselfbhagavati—in the Supreme Personality of Godheadanante—in the unlimitedāveśita-matiḥ—whose mind was fully absorbedtapaḥ-vanam—in the forest where meditation is performedpraviveśa—he entered.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The master of this island, also one of the sons of Priyavrata, was known as Medhātithi. He 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 were Purojava, Manojava, Pavamāna, Dhūmrānīka, Citrarepha, Bahurūpa and Viśvadhāra. After dividing the island and situating his sons as its rulers, Medhātithi retired, and to fix his mind completely upon the lotus feet of the Lord, he entered a forest suitable for meditation.
Medhātithi divided his island among his sons and retired into meditation. Once duty is well-arranged, the wise step into solitude with the Lord. Plan the structure that lets you eventually disappear into devotion.
Reflection Questions
Have I built a life structure that will eventually allow me to retire into deeper practice?
What would I need to set up so I could one day take that step?
eteṣām—of all these divisionsvarṣa-maryādā—acting as the boundary limitsgirayaḥ—the big hillsnadyaḥ ca—and the rivers alsosapta—sevensapta—seveneva—indeedīśānaḥ—Īśānauruśṛṅgaḥ—Uruśṛṅgabala-bhadraḥ—Balabhadraśata-kesaraḥ—Śatakesarasahasra-srotaḥ—Sahasrasrotadeva-pālaḥ—Devapālamahānasaḥ—Mahānasaiti—thusanaghā—Anaghāāyurdā—Āyurdāubhayaspṛṣṭiḥ—Ubhayaspṛṣṭiaparājitā—Aparājitāpañcapadī—Pañcapadīsahasra-srutiḥ—Sahasra-śrutinija-dhṛtiḥ—Nijadhṛtiiti—thus.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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.
Each river and mountain is named — significance is in particulars, not abstractions. Specificity is reverence. Bring the same care to naming the holy in your own life rather than speaking only in vague piety.
Reflection Questions
Can I name specific moments, places, and people where grace has acted in my life?
Where has vague gratitude let me skip the work of remembering particulars?
tat-varṣa-puruṣāḥ—the inhabitants of those tracts of landṛta-vrata—Ṛtavratasatya-vrata—Satyavratadāna-vrata—Dānavrataanuvrata—Anuvratanāmānaḥ—having the four namesbhagavantam—the Supreme Personality of Godheadvāyu-ātmakam—represented by the demigod Vāyuprāṇāyāma—by the practice of regulating the airs within the bodyvidhūta—cleansed awayrajaḥ-tamasaḥ—whose passion and ignoranceparama—sublimesamādhinā—by tranceyajante—they worship.
by the practice of regulating the airs within the body
vidhūta
cleansed away
rajaḥ-tamasaḥ
whose passion and ignorance
parama
sublime
samādhinā
by trance
yajante
they worship.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The inhabitants of those islands are also divided into four castes—Ṛtavrata, Satyavrata, Dānavrata and Anuvrata. Destroying rajas and tamas by prāṇāyāma, they worship the Supreme Lord in the form of Vāyu by the most intense concentration.
Personal Guidance
The inhabitants practice prāṇāyāma and worship the Lord in His form as Vāyu, the life-breath. Breath itself becomes worship when offered to the Lord. The most automatic activity of the body can be turned into devotion.
Reflection Questions
Could one round of mindful breath today be my offering?
What other automatic activity could become a worship if I attended to it?
अन्त:प्रविश्य भूतानि यो बिभर्त्यात्मकेतुभि: ।
अन्तर्यामीश्वर: साक्षात्पातु नो यद्वशे स्फुटम् ॥ २८ ॥
antaḥ-praviśya bhūtāni
[antah-pravishya bhootaani]
yo bibharty ātma-ketubhiḥ
[yo bibharty aatma-ketubhih]
antaryāmīśvaraḥ sākṣāt
[antaryaameeshvarah saakshaat]
pātu no yad-vaśe sphuṭam
[paatu no yad-vashe sphutam]
Word-for-word
antaḥ-praviśya—entering withinbhūtāni—all living entitiesyaḥ—whobibharti—maintainsātma-ketubhiḥ—by the functions of the inner airs (prāṇa, apāna, etc.)antaryāmī—the Supersoul withinīśvaraḥ—the Supreme Personsākṣāt—directlypātu—please maintainnaḥ—usyat-vaśe—under whose controlsphuṭam—the cosmic manifestation.
Blended reading (Sanskrit + English inline)
antaḥ-praviśya bhūtāni
antaḥ-praviśya
entering within
bhūtāni
all living entities
yo bibharty ātma-ketubhiḥ
yaḥ
who
bibharti
maintains
ātma-ketubhiḥ
by the functions of the inner airs (prāṇa, apāna, etc.)
antaryāmīśvaraḥ sākṣāt
antaryāmī
the Supersoul within
īśvaraḥ
the Supreme Person
sākṣāt
directly
pātu no yad-vaśe sphuṭam
pātu
please maintain
naḥ
us
yat-vaśe
under whose control
sphuṭam
the cosmic manifestation.
[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.
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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
May the antaryāmī, the Supreme Lord who enters within and directly maintains the living beings by the functions of the prāṇas, under whose control the universe is created, please protect us.
Ātmaketubiḥ means “by the functions of the prāṇas.”
The Lord as Supersoul directs the airs within the body and so maintains every living entity. The breath we think is ours is being given moment by moment. Asking for protection is honest because we are already being protected.
Reflection Questions
How does it change my fear to know my next breath is being given by the Lord?
What danger am I worrying about that the Supersoul is already handling?
evam eva dadhi-maṇḍodāt parataḥ puṣkaradvīpas tato dvi-guṇāyāmaḥ samantata upakalpitaḥ samānena svādūdakena samudreṇa bahir āvṛto yasmin bṛhat-puṣkaraṁ jvalana-śikhāmala-kanaka-patrāyutāyutaṁ bhagavataḥ kamalāsanasyādhyāsanaṁ parikalpitam.
[evam eva dadhi-mandodaat paratah pushkaradveepas tato dvi-gunaayaamah samantata upakalpitah samaanena svaadoodakena samudrena bahir aavrito yasmin brihat-pushkaram jvalana-shikhaamala-kanaka-patraayutaayutam bhagavatah kamalaasanasyaadhyaasanam parikalpitam.]
Word-for-word
evam eva—thusdadhi-maṇḍa-udāt—the ocean of yogurtparataḥ—beyondpuṣkara-dvīpaḥ—another island, named Puṣkaradvīpatataḥ—than that (Śākadvīpa)dvi-guṇa-āyāmaḥ—whose measurement is twice as greatsamantataḥ—on all sidesupakalpitaḥ—surroundedsamānena—equal in widthsvādu-udakena—possessing sweet watersamudreṇa—by an oceanbahiḥ—outsideāvṛtaḥ—surroundedyasmin—in whichbṛhat—very bigpuṣkaram—lotus flowerjvalana-śikhā—like the flames of a blazing fireamala—purekanaka—goldpatra—leavesayuta-ayutam—possessing 100,000,000bhagavataḥ—greatly powerfulkamala āsanasya—of Lord Brahmā, whose sitting place is on the lotus floweradhyāsanam—sitting placeparikalpitam—considered.
Blended reading (Sanskrit + English inline)
evam eva dadhi-maṇḍodāt parataḥ puṣkaradvīpas tato dvi-guṇāyāmaḥ samantata upakalpitaḥ samānena svādūdakena samudreṇa bahir āvṛto yasmin bṛhat-puṣkaraṁ jvalana-śikhāmala-kanaka-patrāyutāyutaṁ bhagavataḥ kamalāsanasyādhyāsanaṁ parikalpitam.
evam eva
thus
dadhi-maṇḍa-udāt
the ocean of yogurt
parataḥ
beyond
puṣkara-dvīpaḥ
another island, named Puṣkaradvīpa
tataḥ
than that (Śākadvīpa)
dvi-guṇa-āyāmaḥ
whose measurement is twice as great
samantataḥ
on all sides
upakalpitaḥ
surrounded
samānena
equal in width
svādu-udakena
possessing sweet water
samudreṇa
by an ocean
bahiḥ
outside
āvṛtaḥ
surrounded
yasmin
in which
bṛhat
very big
puṣkaram
lotus flower
jvalana-śikhā
like the flames of a blazing fire
amala
pure
kanaka
gold
patra
leaves
ayuta-ayutam
possessing 100,000,000
bhagavataḥ
greatly powerful
kamala āsanasya
of Lord Brahmā, whose sitting place is on the lotus flower
adhyāsanam
sitting place
parikalpitam
considered.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Outside the ocean of yogurt is another island, known as Puṣkaradvīpa, which is 6,400,000 yojanas 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 a fire. That lotus flower is considered the sitting place of Lord Brahmā.
The lotus has 100,000,000 of gold shining with blazing flames.
Puṣkaradvīpa holds a great golden lotus, the seat of Lord Brahmā. The most powerful creator sits on a flower, not a fortress. Real authority rests gracefully, not heavily. Let your work be a flower beneath you, not a stone weight.
Reflection Questions
Where do I treat my responsibilities like stones rather than flowers?
What would lighter holding of my duties look like in practice?
tat-dvīpa-madhye—within that islandmānasottara—Mānasottaranāma—namedekaḥ—oneeva—indeedarvācīna—on this sideparācīna—and beyond, or outsidevarṣayoḥ—of tracts of landmaryādā—indicating the boundaryacalaḥ—a great mountainayuta—ten thousandyojana—eight milesucchrāya-āyāmaḥ—whose height and widthyatra—wheretu—butcatasṛṣu—in the fourdikṣu—directionscatvāri—fourpurāṇi—citiesloka-pālānām—of the directors of planetary systemsindra-ādīnām—headed by Indrayat—of whichupariṣṭāt—on the topsūrya-rathasya—of the chariot of the sun-godmerum—Meru Mountainparibhramataḥ—while circumambulatingsaṁvatsara-ātmakam—consisting of one saṁvatsaracakram—wheel or orbitdevānām—of the demigodsahaḥ-rātrābhyām—by the day and nightparibhramati—moves around.
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.
Purport
The movement of the sun is confirmed in the Brahma-saṁhitā (5.52) : yasyājñāya bhramati saṁbhṛta-kāla-cakraḥ. The sun orbits around Mount Sumeru, for six months on the northern side and for six months on the southern. This adds up to the duration of a day and night of the demigods in the upper planetary systems.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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. On that mountain, in the four directions, are the residential quarters of devatās such as Indra. The wheel of the chariot of the sun-god, making up a year, going around Meru, travels on the top of the mountain with northern and southern courses, called the day and night of the devatās.
Because Mānasottra Mountain is circular, there are two varṣas, one either side of it, also of circular shape. “By days and nights of the devatās” means with northern (from winter to summer equinox) and southern courses (from summer to winter equinox) of the sun.
Personal Guidance
Even the sun follows an orbit set for it; nothing in creation moves at random. Our days have rhythms we did not invent. Aligning with rhythms (sunrise, fasting days, prayer hours) connects us to a vast harmonized order.
Reflection Questions
Which natural rhythm could I align my practice with that I currently ignore?
Where am I living chaotically in a universe that is structured for me to flow with?
tat-dvīpasya—of that islandapi—alsoadhipatiḥ—the rulerpraiyavrataḥ—a son of Mahārāja Priyavratavītihotraḥ nāma—named Vītihotraetasya—of himātma-jau—unto the two sonsramaṇaka—Ramaṇakadhātaki—and Dhātakināmānau—having the namesvarṣa-patī—the rulers of the two tracts of landniyujya—appointingsaḥ svayam—himselfpūrvaja-vat—like his other brothersbhagavat-karma-śīlaḥ—being absorbed in activities to satisfy the Supreme Personality of Godheadeva—indeedāste—remains.
being absorbed in activities to satisfy the Supreme Personality of Godhead
eva
indeed
āste
remains.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The ruler of this island, the son of Mahārāja Priyavrata named Vītihotra, granting the two sides of the island to his two sons named Ramaṇaka and Dhātaki, engaged himself in activities for the sake of the Lord like his elder brothers.
Vītihotra gave the island to his sons and engaged personally in serving the Lord. Distribution of duties frees the soul to engage in undivided service. Don't try to do everything; arrange for others to do what they can so you can do what only you can.
Reflection Questions
What am I doing that someone else could do, leaving me free for something only I can offer the Lord?
Where is misplaced responsibility crowding out my actual devotion?
tat-varṣa-puruṣāḥ—the inhabitants of that islandbhagavantam—the Supreme Personality of Godheadbrahma-rūpiṇam—exhibited as Lord Brahmā being seated on the lotussa-karmakeṇa—for fulfillment of material desireskarmaṇā—by performing ritualistic activities according to the Vedasārādhayanti—worshipidam—thisca—andudāharanti—they chant.
exhibited as Lord Brahmā being seated on the lotus
sa-karmakeṇa
for fulfillment of material desires
karmaṇā
by performing ritualistic activities according to the Vedas
ārādhayanti
worship
idam
this
ca
and
udāharanti
they chant.
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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The inhabitants of this tract of land worship the Lord in the form of Lord Brahmā by actions with cause further actions, and offer prayers to the Lord as follows.
Sa-karmakeṇa means “by actions which create further actions.”
Personal Guidance
Even worship for material desires is included in the description — the path is wide. The Lord meets people where they are. Don't despise your own beginning-level worship, and don't despise others' beginnings either.
Reflection Questions
Where am I judging my (or another's) worship as too materially motivated?
How can I trust that the Lord will refine the motive over time if the worship continues?
yat—whichtat—thatkarma-mayam—obtainable by the Vedic ritualistic systemliṅgam—the formbrahma-liṅgam—which makes known the Supreme Brahmanjanaḥ—a personarcayet—must worshipekāntam—who has full faith in the one Supremeadvayam—nondifferentśāntam—peacefultasmai—unto himbhagavate—the most powerfulnamaḥ—our respectsiti—thus.
Blended reading (Sanskrit + English inline)
yat tat karmamayaṁ liṅgaṁ
yat
which
tat
that
karma-mayam
obtainable by the Vedic ritualistic system
liṅgam
the form
brahma-liṅgaṁ jano ’rcayet
brahma-liṅgam
which makes known the Supreme Brahman
janaḥ
a person
arcayet
must worship
ekāntam advayaṁ śāntaṁ
ekāntam
who has full faith in the one Supreme
advayam
nondifferent
śāntam
peaceful
tasmai bhagavate nama iti
tasmai
unto him
bhagavate
the most powerful
namaḥ
our respects
iti
thus.
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.
Purport
In this verse, the word karma-mayam (“obtainable by the Vedic ritualistic system”) is significant. The Vedas say, svadharma-niṣṭhaḥ śata janmabhiḥ pumān viriñcatām eti: “One who strictly follows the principles of varṇāśrama-dharma for at least one hundred births will be rewarded with the post of Lord Brahmā.” 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.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
They say: I offer respects the Supreme Lord whom people, with the idea of servant and object of service, worship as Brahmā, who is attained by karma, who is fixed in devotion to the Lord, who is non-different from the Lord, who is peaceful, and by whom the Vedas are known.
It is said sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān viriñcatām eti tataḥ paraṁ hi mām: A person fixed in dharma attains the post of Brahmā after a hundred births, and by more pious acts a person attains me (Śiva). (SB 4.24.29) For this reason Brahmā is called karma-mayam: he is attained by performing karmas. People worship Brahmā who is attained by karma (karma-mayam liṅgam), by whom the Vedas are known (brahma-liṅgam), by differentiating the object of service and the servant (bhedena). [Note: This is an alternate version of the line : bhedenaikāntam advayam.] Brahmā is fixed in devotion (antam) to the one Lord (eka). He is non-different from the Lord according to the reasoning yo yac-chraddhaḥ sa eva saḥ: one becomes similar to whatever form he worships with faith. (BG 17.3)
Personal Guidance
Brahmā, despite being almost one with the Lord, is to be worshipped in duality — not collapsed into the Supreme. Devotion preserves the personal relationship; it does not erase the distinction between worshipper and worshipped. Respect the difference; love thrives in it.
Reflection Questions
Where am I tempted to collapse the distinction between me and the Lord in the name of 'unity'?
How does maintaining personhood actually make love more possible?
tataḥ—from that ocean of sweet drinking waterparastāt—beyondlokāloka-nāma—named Lokālokaacalaḥ—a mountainloka-alokayoḥ antarāle—between the countries full of sunlight and those without sunlightparitaḥ—all aroundupakṣiptaḥ—exists.
between the countries full of sunlight and those without sunlight
paritaḥ
all around
upakṣiptaḥ
exists.
Thereafter, beyond the ocean of sweet water and fully surrounding it, is a mountain named Lokāloka, which divides the countries that are full of sunlight from those not lit by the sun.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, beyond the ocean of sweet water and fully surrounding it, is a mountain named Lokāloka, which divides the countries that are full of sunlight from those not lit by the sun.
Beyond the fresh water ocean (tataḥ) is the Lokāloka Mountain, circular in shape (paritaḥ), is between (antarale) the places with light from the sun and other luminaries, and the places without light. It separates the two areas.
His Holiness Bir Krishna Goswami· 2013-11-29· English
Personal Guidance
Beyond all the inhabited lands, Lokāloka mountain divides light from no-light. Some boundaries are not punishments; they are protections of the order of things. Trust that the limits of your reach exist for reasons larger than your inconvenience.
Reflection Questions
Where am I straining against a limit that may actually be protecting something?
Can I accept a closed door as an arrangement rather than a personal rejection?
yāvat—as much asmānasottara-mervoḥ antaram—the land between Mānasottara and Meru (beginning from the middle of Mount Sumeru)tāvatī—that muchbhūmiḥ—landkāñcanī—made of goldanyā—anotherādarśa-tala-upamā—whose surface is just like the surface of a mirroryasyām—on whichprahitaḥ—droppedpadārthaḥ—a thingna—notkathañcit—in any waypunaḥ—againpratyupalabhyate—is foundtasmāt—thereforesarva-sattva—by all living entitiesparihṛtā—abandonedāsīt—was.
the land between Mānasottara and Meru (beginning from the middle of Mount Sumeru)
tāvatī
that much
bhūmiḥ
land
kāñcanī
made of gold
anyā
another
ādarśa-tala-upamā
whose surface is just like the surface of a mirror
yasyām
on which
prahitaḥ
dropped
padārthaḥ
a thing
na
not
kathañcit
in any way
punaḥ
again
pratyupalabhyate
is found
tasmāt
therefore
sarva-sattva
by all living entities
parihṛtā
abandoned
āsīt
was.
Beyond the ocean of sweet water is a tract of land as broad as the area between the middle of Mount Sumeru and the boundary of Mānasottara Mountain. In that tract of land there are many living beings. Beyond it, extending to Lokāloka Mountain, is another land, which is made of gold. Because of its golden surface, it reflects light like the surface of a mirror, and any physical article that falls on that land can never be perceived again. All living entities, therefore, have abandoned that golden land.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Beyond the ocean of sweet water is a tract of land as broad as the area between the middle of Meru and the middle Mānasottara Mountain. It is a land of gold, whose surface is like a mirror. Any object dropped there cannot be seen again. Therefore all living entities have abandoned this place.
Beyond the fresh water ocean was Lokāloka Mountain. What comes before the mountain and after the ocean? From the middle of Meru to the middle of Mānasottra the distance is 15,750,000 yojanas. This is the width of this land, the golden land, extending from the fresh water ocean to Lokāloka Mountain. It is abandoned by all living entities.
His Holiness Prabodhananda Sarasvati Swami· 2015-05-21· English
Personal Guidance
There is a land of gold so reflective that anything that lands there cannot be seen again — it is absorbed into glow. Sometimes what 'disappears' has not been lost; it has been received into something larger. Trust the absorption.
Reflection Questions
What have I 'lost' that may simply have been received into a larger reality?
How would I grieve differently if I trusted that nothing is truly missing in the Lord's universe?
lokāloka iti samākhyā yad anenācalena lokālokasyāntarvar-tināvasthāpyate.
[lokaaloka iti samaakhyaa yad anenaachalena lokaalokasyaantarvar-tinaavasthaapyate.]
Word-for-word
loka—with light (or with inhabitants)alokaḥ—without light (or without inhabitants)iti—in this waysamākhyā—designationyat—whichanena—by thisacalena—mountainloka—of the land inhabited by living entitiesalokasya—and of the land not inhabited by living entitiesantarvartinā—which is in the middleavasthāpyate—is established.
Blended reading (Sanskrit + English inline)
lokāloka iti samākhyā yad anenācalena lokālokasyāntarvar-tināvasthāpyate.
loka
with light (or with inhabitants)
alokaḥ
without light (or without inhabitants)
iti
in this way
samākhyā
designation
yat
which
anena
by this
acalena
mountain
loka
of the land inhabited by living entities
alokasya
and of the land not inhabited by living entities
antarvartinā
which is in the middle
avasthāpyate
is established.
Between the lands inhabited by living entities and those that are uninhabited stands the great mountain which separates the two and which is therefore celebrated as Lokāloka.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Between the lands inhabited by living entities and those that are uninhabited stands the great mountain which separates the two and which is therefore celebrated as Lokāloka.
Samākhyā means derivation of the word Lokāloka. It is so called because it is situated between the places with living beings (loka) and without living beings (aloka). The two areas are equal in dimension.
Lokāloka stands between the inhabited and the uninhabited — a clear line between where life happens and where it doesn't. There is a kindness in being held in the inhabited side. We are not yet in the dark; that itself is grace.
Reflection Questions
When did I last appreciate simply being alive and on the inhabited side?
What undervalued grace am I receiving by being here rather than there?
saḥ—that mountainloka-traya-ante—at the end of the three lokas (Bhūrloka, Bhuvarloka and Svarloka)paritaḥ—all aroundīśvareṇa—by the Supreme Personality of Godhead, Kṛṣṇavihitaḥ—createdyasmāt—from whichsūrya-ādīnām—of the sun planetdhruva-apavargāṇām—up to Dhruvaloka and other, inferior luminariesjyotiḥ-gaṇānām—of all the luminariesgabhastayaḥ—the raysarvācīnān—on this sidetrīn—the threelokān—planetary systemsāvitanvānāḥ—spreading throughoutna—notkadācit—at any timeparācīnāḥ—beyond the jurisdiction of that mountainbhavitum—to beutsahante—are abletāvat—that muchunnahana-āyāmaḥ—the measure of the height of the mountain.
at the end of the three lokas (Bhūrloka, Bhuvarloka and Svarloka)
paritaḥ
all around
īśvareṇa
by the Supreme Personality of Godhead, Kṛṣṇa
vihitaḥ
created
yasmāt
from which
sūrya-ādīnām
of the sun planet
dhruva-apavargāṇām
up to Dhruvaloka and other, inferior luminaries
jyotiḥ-gaṇānām
of all the luminaries
gabhastayaḥ
the rays
arvācīnān
on this side
trīn
the three
lokān
planetary systems
āvitanvānāḥ
spreading throughout
na
not
kadācit
at any time
parācīnāḥ
beyond the jurisdiction of that mountain
bhavitum
to be
utsahante
are able
tāvat
that much
unnahana-āyāmaḥ
the measure of the height of the mountain.
By the supreme will of Kṛṣṇa, the mountain known as Lokāloka has been installed as the outer border of the three worlds — Bhūrloka, Bhuvarloka and Svarloka — to control the rays of the sun throughout the universe. All the luminaries, from the sun up to Dhruvaloka, distribute their rays throughout the three worlds, but only within the boundary formed by this mountain. Because it is extremely high, extending even higher than Dhruvaloka, it blocks the rays of the luminaries, which therefore can never extend beyond it.
Purport
When we speak of loka-traya, we refer to the three primary planetary systems — Bhūḥ, Bhuvaḥ and Svaḥ — into which the universe is divided. Surrounding these planetary systems are the eight directions, namely east, west, north, south, northeast, southeast, northwest and southwest. Lokāloka Mountain has been established as the outer boundary of all the lokas to distribute the rays of the sun and other luminaries equally throughout the universe.
This vivid description of how the rays of the sun are distributed throughout the different planetary systems of the universe is very scientific. Śukadeva Gosvāmī described these universal affairs to Mahārāja Parīkṣit as he had heard about them from his predecessor. He explained these facts five thousand years ago, but the knowledge existed long, long before because Śukadeva Gosvāmī received it through disciplic succession. Because this knowledge is accepted through the disciplic succession, it is perfect. The history of modern scientific knowledge, on the contrary, does not go back more than a few hundred years. Therefore, even if modern scientists do not accept the other factual presentations of Śrīmad-Bhāgavatam, how can they deny the perfect astronomical calculations that existed long before they could imagine such things? There is so much information to gather from Śrīmad-Bhāgavatam. Modern scientists, however, have no information of other planetary systems and, indeed, are hardly conversant with the planet on which we are now living.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
That mountain has been created by the Lord in all eight directions extending up to the end of the three worlds in height. The rays of the sun, of other planets up to Dhruvaloka, and of the stars spread throughout the three worlds, but cannot spread beyond the mountain. That is the height of the mountain.
The mountain extends up to the end of bhūr, bhuva and svaḥ in eight directions. How high and wide is it? From the obstruction it creates (yasmāt), the rays of the sun and other planets up to Dhruvaloka spread light everywhere, but cannot go beyond the mountain. That is its height and breadth. [Note: Dhruvaloka is 3,900,000 yojanas above the earth. It is above Svarga and below Maharloka. Maharloka is 13,900,000 yojanas above the earth. The breath or width is said to be the same in the commentary by using the dual case. However from the commentary of the next verse and verse 42 say that the width of Lokāloka is 82,200,000 yojanas. Perhaps there is a mistake and the meaning is” the extent of the height is up to Dhruvaloka.” ] Because it extends as high as Dhruvaloka, it defines the limit of the three worlds.
His Holiness Radha Raman Swami· 2015-05-23· English
Personal Guidance
Lokāloka was installed by Kṛṣṇa's supreme will to control the sun's rays — even light needs a frame. The Lord arranges containers for forces that would otherwise scatter. Don't fight your own containers; they are why your life functions.
Reflection Questions
Which containers (commitments, vows, schedules) am I resenting that are actually holding my light in usable form?
What would it mean to bless rather than chafe against my container?
etāvāḻ loka-vinyāso māna-lakṣaṇa-saṁsthābhir vicintitaḥ kavibhiḥ sa tu pañcāśat-koṭi-gaṇitasya bhū-golasya turīya-bhāgo ’yaṁ lokālokācalaḥ.
[etaavaaḻ loka-vinyaaso maana-lakshana-samsthaabhir vichintitah kavibhih sa tu panchaashat-koti-ganitasya bhoo-golasya tureeya-bhaago ’yam lokaalokaachalah.]
Word-for-word
etāvān—this muchloka-vinyāsaḥ—the placing of the different planetsmāna—with measurementslakṣaṇa—symptomssaṁsthābhiḥ—as well as with their different situationsvicintitaḥ—established by scientific calculationskavibhiḥ—by learned scholarssaḥ—thattu—butpañcāśat-koṭi—500,000,000 yojanasgaṇitasya—which is measured atbhū-golasya—of the planetary system known as Bhūgolakaturīya-bhāgaḥ—one fourthayam—thislokāloka-acalaḥ—the mountain known as Lokāloka.
Blended reading (Sanskrit + English inline)
etāvāḻ loka-vinyāso māna-lakṣaṇa-saṁsthābhir vicintitaḥ kavibhiḥ sa tu pañcāśat-koṭi-gaṇitasya bhū-golasya turīya-bhāgo ’yaṁ lokālokācalaḥ.
etāvān
this much
loka-vinyāsaḥ
the placing of the different planets
māna
with measurements
lakṣaṇa
symptoms
saṁsthābhiḥ
as well as with their different situations
vicintitaḥ
established by scientific calculations
kavibhiḥ
by learned scholars
saḥ
that
tu
but
pañcāśat-koṭi
500,000,000 yojanas
gaṇitasya
which is measured at
bhū-golasya
of the planetary system known as Bhūgolaka
turīya-bhāgaḥ
one fourth
ayam
this
lokāloka-acalaḥ
the mountain known as Lokāloka.
Learned scholars who are free from mistakes, illusions and propensities to cheat have thus described the planetary systems and their particular symptoms, measurements and locations. With great deliberation, they have established the truth that the distance between Sumeru and the mountain known as Lokāloka is one fourth of the diameter of the universe — or, in other words, 125,000,000 yojanas [1 billion miles].
Purport
Śrīla Viśvanātha Cakravartī Ṭhākura has given accurate astronomical information about the location of Lokāloka Mountain, the movements of the sun globe and the distance between the sun and the circumference of the universe. However, the technical terms used in the astronomical calculations given by the Jyotir Veda are difficult to translate into English. Therefore to satisfy the reader, we may include the exact Sanskrit statement given by Śrīla Viśvanātha Cakravartī Ṭhākura, which records exact calculations regarding universal affairs.
sa tu lokālokas tu bhū-golakasya bhū-sambandhāṇḍa-golakasyety arthaḥ; sūryasy eva bhuvo ’py aṇḍa-golakayor madhya-vartitvāt kha-golam iva bhū-golam api pañcāśat-koṭi-yojana-pramāṇaṁ tasya turīya-bhāgaḥ sārdha-dvādaśa-koṭi-yojana-vistārocchrāya ity arthaḥ bhūs tu catus-triṁśal-lakṣonapañcāśat-koṭi-pramāṇā jñeyā; yathā meru-madhyān mānasottara-madhya-paryantaṁ sārdha-sapta-pañcāśal-lakṣottara-koṭi-yojana-pramāṇam; mānasottara-madhyāt svādūdaka-samudra-paryantaṁ ṣaṇ-ṇavati-lakṣa-yojana-pramāṇaṁ tataḥ kāñcanī-bhūmiḥ sārdha-sapta-pañcāśal-lakṣottara-koṭi-yojana-pramāṇā evam ekato meru-lokālokayor antarālam ekādaśa-śal-lakṣādhika-catuṣ-koṭi-parimitam anyato ’pi tathatyeto lokālokāl loka-paryantaṁ sthānaṁ dvāviṁśati-lakṣottarāṣṭa-koṭi-parimitaṁ lokālokād bahir apy ekataḥ etāvad eva anyato ’py etāvad eva yad vakṣyate, yo ’ntar-vistāra etena hy aloka-parimāṇaṁ ca vyākhyātaṁ yad-bahir lokālokācalād ity ekato lokālokaḥ sārdha-dvādaśa-koṭi-yojana-parimāṇaḥ anyato ’pi sa tathety evaṁ catus-triṁśal-lakṣonapañcāśat-koṭi-pramāṇā bhūḥ sābdhi-dvīpa-parvatā jñeyā; ata evāṇḍa-golakāt sarvato dikṣu sapta-daśa-lakṣa-yojanāvakāśe vartamāne sati pṛthivyāḥ śeṣa-nāgena dhāraṇaṁ dig-gajaiś ca niścalī-karaṇaṁ sārthakaṁ bhaved anyathā tu vyākhyāntare pañcāśat-koṭi-pramāṇatvād aṇḍa-golaka-lagnatve tat tat sarvam akiñcit-karaṁ syāt cākṣuṣe manvantare cākasmāt majjanaṁ śrī-varāha-devenotthāpanaṁ ca durghaṭaṁ syād ity adikaṁ vivecanīyam.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Learned scholars have thus described the locations of the planets, their particular symptoms, measurements and shapes. The distance between Sumeru and the end of Lokāloka is one fourth of the diameter of the universe, or 41,100,000 yojanas.
Lokāloka’s distance from Meru is one quarter of the measurement of universal shell (bhū-golasya). Since the earth like sun is (approximately) situated in the center of the upper and lower halves of the universe, like the heavens (distance from the sun to the edge of the universe), the earth globe also is 500,000,000 yojanas in diameter to the edges of the universe. [Note: The word bhūgola is used here, though it seems to refer to bhū-maṇḍala.] A quarter of that is 125,000,000 yojanas. That is the extent (radius) of the raised area of Lokālokā. (The real meaning however is different.)
However, the earth surface is 493,400,000 yojanas across (according to the dimensions given in this chapter). From the middle of Meru to the middle of Mānasottara is 15,750,000 yojanas. From the middle of Mānasottara to the other shore of fresh water ocean is 9,600,000 yojanas. The golden land measures 15,750,000 yojanas. The total measurement from the middle of Meru to the Lokāloka Mountain is then 41,100,000 yojanas. The distance from Lokāloka to the end Lokāloka is 82,200,000 yojanas. This dimension is mentioned in verse 42 with the words yo ‘ntar-vistāraḥ and yad bahir lokālokācalāt. (Total is 123,300,000 yojanas from Meru to end of Lokāloka. That is the meaning of the verse.) The distance outside of Lokāloka is the same. And the distance is the same on the other side of Meru as well. Thus it is said that 125,000,000 yojanas (approximately) is the measurement from Meru to the end of Lokāloka. It is the same measurement on the other side.
Bhūloka is 493,400,000 [Note: 493,200,000 according to my calculation. ] yojanas with the oceans, islands and mountains. There is thus a space of 1,700,000 yojanas from the universal shell all around. Because of this Śeṣa holds up the earth and the elephants of the directions steady it. [Note: If the maṇḍala touched the edges of the shell of the universe, it would not move downwards at all. ] To explain the dimensions in any other way would make the descriptions mentioned here useless, since it has been mentioned that the diameter to the shell of the universe is 500,000,000 yojanas. It would also be impossible for Vāraha to lift up the earth (bhū-maṇḍala) which has sunk in the Garbodhaka Ocean during Cākṣuṣa Manvantara, if bhpu-maṇḍala was 500,000,000 yojanas in diameter.
His Holiness Bir Krishna Goswami· 2013-11-30· English
Personal Guidance
Scholars free from mistakes and propensities to cheat establish these measurements. Truth-speaking is itself a spiritual qualification. Cleansing yourself of the tendency to exaggerate or deceive is part of becoming able to receive truth.
Reflection Questions
Where do I shade truth in small ways that are slowly disqualifying me from receiving deeper truth?
What honesty practice would actually improve my capacity to hear what is real?
tat-upariṣṭāt—on the top of Lokāloka Mountaincatasṛṣu āśāsu—in the four directionsātma-yoninā—by Lord Brahmāakhila-jagad-guruṇā—the spiritual master of the whole universeadhiniveśitāḥ—establishedye—all thosedvirada-patayaḥ—the best of elephantsṛṣabhaḥ—Ṛṣabhapuṣkara-cūḍaḥ—Puṣkaracūḍavāmanaḥ—Vāmanaaparājitaḥ—Aparājitaiti—thussakala-loka-sthiti-hetavaḥ—the causes of the maintenance of the different planets within the universe.
the causes of the maintenance of the different planets within the universe.
On the top of Lokāloka Mountain are the four gaja-patis, the best of elephants, which were established in the four directions by Lord Brahmā, the supreme spiritual master of the entire universe. The names of those elephants are Ṛṣabha, Puṣkaracūḍa, Vāmana and Aparājita. They are responsible for maintaining the planetary systems of the universe.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
On the top of Lokāloka Mountain are the four gaja-patis, the best of elephants, which were established in the four directions by Lord Brahmā, the supreme guru of the entire universe. The names of those elephants are Ṛṣabha, Puṣkaracūḍa, Vāmana and Aparājita. They are responsible for supporting all planets of the universe.
Established by Brahmā the elephants remain there.
His Holiness Amal Bhakta Swami· 2010-07-14· English
Personal Guidance
Four great elephants stand in four directions, maintaining the planetary systems. Foundational beings are doing invisible work to keep the world working. Honor the unseen supporters of your own world — those whose service holds you up.
Reflection Questions
Who or what is currently 'holding up' my world without recognition?
Whom can I thank today for foundational support I usually overlook?
teṣām—of all of themsva-vibhūtīnām—who are his personal expansions and assistantsloka-pālānām—who are entrusted with looking after the universal affairsca—andvividha—varietiesvīrya-upabṛṁhaṇāya—for expanding the powersbhagavān—the Supreme Personality of Godheadparama-mahā-puruṣaḥ—the foremost master of all kinds of opulence, the Supreme Personality of Godheadmahā-vibhūti-patiḥ—the master of all inconceivable potenciesantaryāmī—the Supersoulātmanaḥ—of Himselfviśuddha-sattvam—having an existence without contamination by the material modes of naturedharma-jñāna-vairāgya—of religion, pure knowledge and renunciationaiśvarya-ādi—of all kinds of opulenceaṣṭa—eightmahā-siddhi—and of great mystic perfectionsupalakṣaṇam—having the characteristicsviṣvaksena-ādibhiḥ—by His expansion known as Viṣvaksena and otherssva-pārṣada-pravaraiḥ—the best of personal assistantsparivāritaḥ—surroundednija—His ownvara-āyudha—by different types of weaponsupaśobhitaiḥ—being decoratednija—ownbhuja-daṇḍaiḥ—with stout armssandhārayamāṇaḥ—manifesting this formtasmin—on thatgiri-vare—great mountainsamantāt—all aroundsakala-loka-svastaye—for the benefit of all the planetary systemsāste—exists.
who are entrusted with looking after the universal affairs
ca
and
vividha
varieties
vīrya-upabṛṁhaṇāya
for expanding the powers
bhagavān
the Supreme Personality of Godhead
parama-mahā-puruṣaḥ
the foremost master of all kinds of opulence, the Supreme Personality of Godhead
mahā-vibhūti-patiḥ
the master of all inconceivable potencies
antaryāmī
the Supersoul
ātmanaḥ
of Himself
viśuddha-sattvam
having an existence without contamination by the material modes of nature
dharma-jñāna-vairāgya
of religion, pure knowledge and renunciation
aiśvarya-ādi
of all kinds of opulence
aṣṭa
eight
mahā-siddhi
and of great mystic perfections
upalakṣaṇam
having the characteristics
viṣvaksena-ādibhiḥ
by His expansion known as Viṣvaksena and others
sva-pārṣada-pravaraiḥ
the best of personal assistants
parivāritaḥ
surrounded
nija
His own
vara-āyudha
by different types of weapons
upaśobhitaiḥ
being decorated
nija
own
bhuja-daṇḍaiḥ
with stout arms
sandhārayamāṇaḥ
manifesting this form
tasmin
on that
giri-vare
great mountain
samantāt
all around
sakala-loka-svastaye
for the benefit of all the planetary systems
āste
exists.
The Supreme Personality of Godhead is the master of all transcendental opulences and the master of the spiritual sky. He is the Supreme Person, Bhagavān, the Supersoul of everyone. The demigods, led by Indra, the King of heaven, are entrusted with seeing to the affairs of the material world. To benefit all living beings in all the varied planets and to increase the power of those elephants and of the demigods, the Lord manifests Himself on top of that mountain in a spiritual body, uncontaminated by the modes of material nature. Surrounded by His personal expansions and assistants like Viṣvaksena, He exhibits all His perfect opulences, such as religion and knowledge, and His mystic powers such as aṇimā, laghimā and mahimā. He is beautifully situated, and He is decorated by the different weapons in His four hands.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Supreme Lord, the greatest person, the lord of great powers, the antāryāmī, surrounded by his associates such as Viṣvaksena, supporting viśuddha-sattva characterized by dharma, jñāna, vairāgya, aiśvarya and the eight siddhis, possessing four arms decorated with the best weapons, remains on that best of mountains for the welfare of all people and for increasing the various powers of the elephants, who are protectors of the planets and his own expansions.
The Lord remains for increasing the various powers of the elephants, who are expansions of himself (sva-bibhūtīnām), supporting śuddha-sattva characterized by dharma, jñāna , vairāgya, aiśvarya and the eight siddhis.
His Holiness Bhakti Arjava Priti Vardhana Swami· 2014-08-20· English
Personal Guidance
The Lord, master of the spiritual sky and Supersoul of everyone, manifests on top of Lokāloka to benefit all living beings. The most exalted Person still comes to a manifest place where He can be reached. He does not wait to be found; He stations Himself for the needy.
Reflection Questions
Where has the Lord stationed Himself nearby for me, that I have failed to walk over to?
How does it feel to know He is positioning Himself for the sake of my benefit, not waiting for me to seek Him out?
ā-kalpam—for the duration of the time of creationevam—thusveṣam—appearancegataḥ—has acceptedeṣaḥ—thisbhagavān—the Supreme Personality of Godheadātma-yoga-māyayā—by His own spiritual potencyviracita—perfectedvividha-loka-yātrā—the livelihood of the various planetary systemsgopīyāya—just to maintainiti—thusarthaḥ—the purpose.
The various forms of the Supreme Personality of Godhead, such as Nārāyaṇa and Viṣṇu, are beautifully decorated with different weapons. The Lord exhibits those forms to maintain all the varied planets created by His personal potency, yoga-māyā.
Purport
In Bhagavad-gītā (4.6) Lord Kṛṣṇa says, sambhavāmy ātma-māyayā: “I appear by My internal potency.” The word ātma-māyā refers to the Lord’s personal potency, yoga-māyā. After creating both the material world and spiritual world through yoga-māyā, the Supreme Personality of Godhead personally maintains them by expanding Himself in different categories as the Viṣṇu mūrtis and the demigods. He maintains the material creation from beginning to end, and He personally maintains the spiritual world.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord remains there until the end of the kalpa in order to protect the worldly affairs created by his yoga-māyā.
“Why does the Lord remain there?” He remains for the welfare of the people. That statement is explained in this verse. The Lord remains thus, on Lokāloka, until the end of the kalpa. Ākalpam gataḥ can also mean accepting this decoration or appearance. He remains in order to protect the various affairs of the world produced by his own (ātma) yoga-māyā. If the Lord does not protect what he has produced from his energy, who else can?
His Grace Hrdaya Caitanya Prabhu· 2013-07-07· English
Personal Guidance
The Lord's various forms (Nārāyaṇa, Viṣṇu) are decorated with weapons to maintain the world through His personal energy yoga-māyā. Maintenance is also fierce work; protection requires power. The Lord's beauty and His armaments are not contradictory.
Reflection Questions
Where do I expect protection without picturing the weaponry that makes it possible?
How can my own service be both beautiful and ready to defend what matters?
yo ’ntar-vistāra etena hy aloka-parimāṇaṁ ca vyākhyātaṁ yad bahir lokālokācalāt; tataḥ parastād yogeśvara-gatiṁ viśuddhām udāharanti.
[yo ’ntar-vistaara etena hy aloka-parimaanam cha vyaakhyaatam yad bahir lokaalokaachalaat; tatah parastaad yogeshvara-gatim vishuddhaam udaaharanti.]
Word-for-word
yaḥ—that whichantaḥ-vistāraḥ—the distance inside Lokāloka Mountainetena—by thishi—indeedaloka-parimāṇam—the width of the tract of land known as Aloka-varṣaca—andvyākhyātam—describedyat—whichbahiḥ—outsidelokāloka-acalāt—beyond Lokāloka Mountaintataḥ—thatparastāt—beyondyogeśvara-gatim—the path of Yogeśvara (Kṛṣṇa) in penetrating the coverings of the universeviśuddhām—without material contaminationudāharanti—they say.
Blended reading (Sanskrit + English inline)
yo ’ntar-vistāra etena hy aloka-parimāṇaṁ ca vyākhyātaṁ yad bahir lokālokācalāt; tataḥ parastād yogeśvara-gatiṁ viśuddhām udāharanti.
yaḥ
that which
antaḥ-vistāraḥ
the distance inside Lokāloka Mountain
etena
by this
hi
indeed
aloka-parimāṇam
the width of the tract of land known as Aloka-varṣa
ca
and
vyākhyātam
described
yat
which
bahiḥ
outside
lokāloka-acalāt
beyond Lokāloka Mountain
tataḥ
that
parastāt
beyond
yogeśvara-gatim
the path of Yogeśvara (Kṛṣṇa) in penetrating the coverings of the universe
viśuddhām
without material contamination
udāharanti
they say.
My dear King, outside Lokāloka Mountain is the tract of land known as Aloka-varṣa, which extends for the same breadth as the area within the mountain — in other words, 125,000,000 yojanas [one billion miles]. Beyond Aloka-varṣa is the destination of those who aspire for liberation from the material world. It is beyond the jurisdiction of the material modes of nature, and therefore it is completely pure. Lord Kṛṣṇa took Arjuna through this place to bring back the sons of the brāhmaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Lokāloka Mountain extends for the same distance as the total diameter of the mountain range (82,200,000 yojanas) and distance outside the mountain range is the same as the distance from Meru to the far edge of Lokāloka Mountain. They say that beyond that is the pure destination of those who aspire for liberation from the material world.
Aloka-parināmāṁ means 82,200,000 yojanas. (This is the total distance within the mountain circle, or the diameter of the circle.) [Note: The distance from the center of Meru to the far edge of Lokāloka is 123,300,000 yojanas. From the far edge of Lokāloka to the edge of Bhū-maṇdala is another 123,300,000 yojanas. Thus the radius of Bhū-maṇḍala is 246,600,000 yojanas and its diameter is 493,200,000 yojanas. ] The yogīs pierce the shell of the universe, desiring liberation. Yogeśvara can also refer to Nārada and others.
Bhakti Sanga Conference Classes· 2022-04-19· English
Personal Guidance
Beyond Lokāloka is the destination of those who seek liberation — pure, beyond the modes of nature. Kṛṣṇa took Arjuna through this place. The path of liberation is not figurative; the Lord personally walks souls through it. Trust the guide.
Reflection Questions
Whose guidance am I leaning on to walk through territory I cannot navigate alone?
Where am I trying to find the path of liberation as a solo project?
aṇḍa-madhya-gataḥ—situated in the center of the universesūryaḥ—the sun globedyāv-ābhūmyoḥ—the two planetary systems Bhūrloka and Bhuvarlokayat—whichantaram—in betweensūrya—of the sunaṇḍa-golayoḥ—and the globe of the universemadhye—in the middlekoṭyaḥ—groups of ten millionsyuḥ—arepañca-viṁśatiḥ—twenty-five.
Blended reading (Sanskrit + English inline)
aṇḍa-madhya-gataḥ sūryo
aṇḍa-madhya-gataḥ
situated in the center of the universe
sūryaḥ
the sun globe
dyāv-ābhūmyor yad antaram
dyāv-ābhūmyoḥ
the two planetary systems Bhūrloka and Bhuvarloka
yat
which
antaram
in between
sūryāṇḍa-golayor madhye
sūrya
of the sun
aṇḍa-golayoḥ
and the globe of the universe
madhye
in the middle
koṭyaḥ syuḥ pañca-viṁśatiḥ
koṭyaḥ
groups of ten million
syuḥ
are
pañca-viṁśatiḥ
twenty-five.
The sun is situated [vertically] in the middle of the universe, in the area between Bhūrloka and Bhuvarloka, which is called antarikṣa, outer space. The distance between the sun and the circumference of the universe is twenty-five koṭi yojanas [two billion miles].
Purport
The word koṭi means ten million, and a yojana is eight miles. The diameter of the universe is fifty koṭi yojanas (four billion miles). Therefore, since the sun is in the middle of the universe, the distance between the sun and the edge of the universe is calculated to be twenty-five koṭi yojanas (two billion miles).
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The sun is situated (vertically) in the middle of the universe, in the area between Bhūrloka and Bhuvarloka, which is called antarikṣa, outer space. The distance between the sun and the circumference of the universe is 250,000,000 yojanas.
With breadth of the universe has been mentioned. Now the height is mentioned. The sun is in the middle of the universal shell. What does that mean? It is between bhuvar-loka and bhūloka. The distance between the sun and the universal shell upwards is 250,000,000 yojanas. The distance from the sun to the bottom of the universal shell is the same. The evidence will be given later.
His Grace Hrdaya Caitanya Prabhu· 2013-07-07· English
Personal Guidance
The sun sits in the middle of the universe, balanced between upper and lower regions. Balance is a spiritual arrangement, not just a personal preference. Your own equanimity is a participation in cosmic order.
Reflection Questions
Where in my life am I currently the 'sun' — the balance point others orient by?
What practice keeps my own center stable so I can hold position for others?
mṛte ’ṇḍa eṣa etasmin yad abhūt tato mārtaṇḍa iti vyapadeśaḥ; hiraṇyagarbha iti yad dhiraṇyāṇḍa-samudbhavaḥ.
[mrite ’nda esha etasmin yad abhoot tato maartanda iti vyapadeshah; hiranyagarbha iti yad dhiranyaanda-samudbhavah.]
Word-for-word
mṛte—deadaṇḍe—in the globeeṣaḥ—thisetasmin—in thisyat—whichabhūt—entered personally at the time of creationtataḥ—from thatmārtaṇḍa—Mārtaṇḍaiti—thusvyapadeśaḥ—the designationhiraṇya-garbhaḥ—known as Hiraṇyagarbhaiti—thusyat—becausehiraṇya-aṇḍa-samudbhavaḥ—his material body was created from Hiraṇyagarbha.
Blended reading (Sanskrit + English inline)
mṛte ’ṇḍa eṣa etasmin yad abhūt tato mārtaṇḍa iti vyapadeśaḥ; hiraṇyagarbha iti yad dhiraṇyāṇḍa-samudbhavaḥ.
mṛte
dead
aṇḍe
in the globe
eṣaḥ
this
etasmin
in this
yat
which
abhūt
entered personally at the time of creation
tataḥ
from that
mārtaṇḍa
Mārtaṇḍa
iti
thus
vyapadeśaḥ
the designation
hiraṇya-garbhaḥ
known as Hiraṇyagarbha
iti
thus
yat
because
hiraṇya-aṇḍa-samudbhavaḥ
his material body was created from Hiraṇyagarbha.
The sun-god is also known as Vairāja, the total material body for all living entities. Because he entered this dull egg of the universe at the time of creation, he is also called Mārtaṇḍa. He is also known as Hiraṇyagarbha because he received his material body from Hiraṇyagarbha [Lord Brahmā].
Purport
The post of Lord Brahmā is meant for very highly elevated, spiritually advanced living beings. When such living beings are unavailable, Lord Viṣṇu, the Supreme Personality of Godhead, expands Himself as Lord Brahmā. This takes place very rarely. Consequently there are two kinds of Brahmās. Sometimes Brahmā is an ordinary living entity, and at other times Brahmā is the Supreme Personality of Godhead. The Brahmā spoken of here is an ordinary living being. Whether Brahmā is the Supreme Personality of Godhead or an ordinary living being, he is known as Vairāja Brahmā and Hiraṇyagarbha Brahmā. Therefore the sun-god is also accepted as Vairāja Brahmā.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The sun is known as Mārtaṇḍa because he entered the unconscious universe. He is called Hiraṇyagarbha because he is the very existence of the universe called the Hiraṇyāṇḍa.
The name of the sun is used to explain the reason for it being situated in the middle of the universe. The sun entered into the unconscious universe. Therefore the sun is called Mārtaṇḍa, “he who entered the dead universe.” Who is the sun? The sun is the totality of jīvas with subtle covering-- Hiraṇyagarbha, because he is the very existence (sambhavaḥ) of the gross body of the universe called the hiraṇyāṇḍa, the golden egg.
His Holiness Kavichandra Swami· 2006-03-13· English
Personal Guidance
The sun-god is called Vairāja, the total material body; he entered the egg of the universe at creation. Even the most majestic beings serve a function and have a history. There is no role too great that it doesn't carry humility.
Reflection Questions
Have I been wearing a role as if I created it, rather than as something I entered?
How does remembering my role's history change how I wear it today?
sūryeṇa—by the sun-god within the sun planethi—indeedvibhajyante—are divideddiśaḥ—the directionskham—the skydyauḥ—the heavenly planetsmahī—the earthly planetsbhidā—other divisionssvarga—the heavenly planetsapavargau—and the places for liberationnarakāḥ—the hellish planetsrasaukāṁsi—such as Atalaca—alsosarvaśaḥ—all.
Blended reading (Sanskrit + English inline)
sūryeṇa hi vibhajyante
sūryeṇa
by the sun-god within the sun planet
hi
indeed
vibhajyante
are divided
diśaḥ khaṁ dyaur mahī bhidā
diśaḥ
the directions
kham
the sky
dyauḥ
the heavenly planets
mahī
the earthly planets
bhidā
other divisions
svargāpavargau narakā
svarga
the heavenly planets
apavargau
and the places for liberation
narakāḥ
the hellish planets
rasaukāṁsi ca sarvaśaḥ
rasaukāṁsi
such as Atala
ca
also
sarvaśaḥ
all.
O King, the sun-god and the sun planet divide all the directions of the universe. It is only because of the presence of the sun that we can understand what the sky, the higher planets, this world and the lower planets are. It is also only because of the sun that we can understand which places are for material enjoyment, which are for liberation, which are hellish and subterranean.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The directions, sky, the heavens, and earth and other divisions, as well the places of enjoyment, liberaton and hell, such as Atala, are all differentiated by the sun.
Bhidā means “other divisions also.” Svargāpavargau means places of enjoyment and liberation. Rasaukāṁṣi means planets like Atala.
Bhakti Sanga Conference Classes· 2022-04-21· English
Personal Guidance
Without the sun, we could not see directions or distinguish heaven from hell. Light reveals categories of existence we would otherwise confuse. Holy reference points play the same role: they let us tell what direction we're going.
Reflection Questions
Which holy reference point currently helps me tell up from down in my life?
Where am I trying to navigate in spiritual darkness because I haven't accepted a clear point of orientation?
देवतिर्यङ्मनुष्याणां सरीसृपसवीरुधाम् ।
सर्वजीवनिकायानां सूर्य आत्मा
दृगीश्वर: ॥ ४६ ॥
deva-tiryaṅ-manuṣyāṇāṁ
[deva-tiryan-manushyaanaam]
sarīsṛpa-savīrudhām
[sareesripa-saveerudhaam]
sarva-jīva-nikāyānāṁ
[sarva-jeeva-nikaayaanaam]
sūrya ātmā dṛg-īśvaraḥ
[soorya aatmaa drig-eeshvarah]
Word-for-word
deva—of the demigodstiryak—the lower animalsmanuṣyāṇām—and the human beingssarīsṛpa—the insects and the serpentssa-vīrudhām—and the plants and treessarva-jīva-nikāyānām—of all groups of living entitiessūryaḥ—the sun-godātmā—the life and souldṛk—of the eyesīśvaraḥ—the Personality of Godhead.
Blended reading (Sanskrit + English inline)
deva-tiryaṅ-manuṣyāṇāṁ
deva
of the demigods
tiryak
the lower animals
manuṣyāṇām
and the human beings
sarīsṛpa-savīrudhām
sarīsṛpa
the insects and the serpents
sa-vīrudhām
and the plants and trees
sarva-jīva-nikāyānāṁ
sarva-jīva-nikāyānām
of all groups of living entities
sūrya ātmā dṛg-īśvaraḥ
sūryaḥ
the sun-god
ātmā
the life and soul
dṛk
of the eyes
īśvaraḥ
the Personality of Godhead.
All living entities, including demigods, human beings, animals, birds, insects, reptiles, creepers and trees, depend upon the heat and light given by the sun-god from the sun planet. Furthermore, it is because of the sun’s presence that all living entities can see, and therefore he is called dṛg-īśvara, the Personality of Godhead presiding over sight.
Purport
In this regard, Śrīla Viśvanātha Cakravartī Ṭhākura says, sūrya ātmā ātmatvenopāsyaḥ. The actual life and soul of all living entities within this universe is the sun. He is therefore upāsya, worshipable. We worship the sun-god by chanting the Gāyatrī mantra ( om bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi ). Sūrya is the life and soul of this universe, and there are innumerable universes for which a sun-god is the life and soul, just as the Supreme Personality of Godhead is the life and soul of the entire creation. We have information that Vairāja, Hiraṇyagarbha, entered the great, dull, material globe called the sun. This indicates that the theory held by so-called scientists that no one lives there is wrong. Bhagavad-gītā also says that Kṛṣṇa first instructed Bhagavad-gītā to the sun-god ( imaṁ vivasvate yogaṁ proktavān aham avyayam ). Therefore the sun is not vacant. It is inhabited by living entities, and the predominating deity is Vairāja, or Vivasvān. The difference between the sun and earth is that the sun is a fiery planet, but everyone there has a suitable body and can live there without difficulty.
Thus end the Bhaktivedanta purports of the Fifth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled “Studying the Structure of the Universe.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The sun is the eye and life of all living beings, of devatās, animals, humans, reptiles and plants.
Thus ends the commentary on the Twentieth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Twenty-one
Motion of the Sun
Every living being depends on the sun's heat, light, and gift of sight; he is dṛg-īśvara, the lord of seeing. We did not create our own ability to see — it is constantly given. Bring gratitude into something as ordinary as opening your eyes.
Reflection Questions
When was the last time I thanked the source for the simple ability to see?
How would my day feel different if I treated sight itself as a daily gift?