King Parīkṣit inquired from Śukadeva Gosvāmī: My dear sir, why are the living enti ties put into different material situations? Kindly explain this to me.(1) The great sage Śukadeva Gosvāmīsaid: My dear King, in this material world there are three kinds of activitiesthose in the mode of goodness, the mode of passion and the mode of ignorance. Because all people are influenced by the three modes of material nature, the results of their activities are also divided into three. One who acts in the mode of goodness is reli gious and happy, one who acts in passion achieves mixed misery and happiness, and one who acts under the influence of ignorance is al ways unhappy and lives like an animal. Be cause of the varying degrees to which the living entities are influenced by the different modes of nature, their destinations are also of different varieties.(2)

Just as by executing various pious activities one achieves different positions in heavenly life, by acting impiously one achieves different positions in hellish life. Those who are activated by the material mode of ignorance en gage in impious activities, and according to the extent of their ignorance, they are placed in dif ferent grades of hellish life. If one acts in the mode of ignorance because of madness, his re sulting misery is the least severe. One who acts impiously but knows the distinction between pious and impious activities is placed in a hell of intermediate severity. And for one who acts impiously and ignorantly because of atheism, the resultant hellish life is the worst. Because of ignorance, every living entity has been car ried by various desires into thousands of differ ent hellish planets since time immemorial. I shall try to describe them as far as possible.(3)

King Parīkṣit inquired from Śukadeva Gosvāmī: My dear lord, are the hellish regions outside the universe, within the covering of the universe, or in different places on this planet?(4) The great sage Śukadeva Gosvāmī an swered: All the hellish planets are situated in the intermediate space between the three worlds and the Garbhodaka Ocean. They lie on the southern side of the universe, beneath Bhū maṇḍala, and slightly above the water of the Garbhodaka Ocean. Pitṛloka is also located in this region between the Garbhodaka Ocean and the lower planetary systems. All the residents of Pitṛloka, headed by Agniṣvāttā, meditate in great samādhi on the Supreme Personality of Godhead and always wish their families well.(5) The King of the pitās is Yamarāja, the very powerful son of the sun-god. He resides in Pitṛloka with his personal assistants and, while abiding by the rules and regulations set down by the Supreme Lord, has his agents, the Yama dūtas, bring all the sinful men to him immedi ately upon their death. After bringing them within his jurisdiction, he properly judges them according to their specific sinful activities and sends them to one of the many hellish planets for suitable punishments.(6)

Some authorities say that there is a total of twenty-one hellish planets, and some say twenty-eight. My dear King, I shall outline all of them according to their names, forms and symptoms. The names of the different hells are as follows: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka, Asipatravana, Kālasūtra, Sūkaramukha, Andhakūpa, Kṛmibhojana, Sandaṁśa, Taptasūrmi, Va jrakaṇṭaka-śālmalī, Vaitaraṇī, Prāṇarodha, Viśasana, Pūyoda, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna, Kṣārakar dama, Rakṣogaṇa-bhojana, Śūlaprota, Dan daśūka, Avaṭa-nirodhana, Paryāvartana and Sūcīmukha. All these planets are meant for punishing the living entities.(7) My dear King, a person who appropriates another’s legitimate wife, children or money is arrested at the time of death by the fierce Yamadūtas, who bind him with the rope of time and forcibly throw him into the hellish planet known as Tāmisra. On this very dark planet, the sinful man is chastised by the Yamadūtas, who beat and rebuke him. He is starved, and he is given no water to drink. Thus the wrathful as sistants of Yamarāja cause him severe suffer ing, and sometimes he faints from their chas tisement.(8)

The destination of a person who slyly cheats another man and enjoys his wife and children is the hell known as Andhatāmisra. There his condition is exactly like that of a tree being chopped at its roots. Even before reaching Andhatāmisra, the sinful living being is subjected to various extreme miseries. These afflictions are so severe that he loses his intelligence and sight. It is for this rea son that learned sages call this hell Andhatāmisra.(9) A person who accepts his body as his self works very hard day and night for money to maintain his own body and the bodies of his wife and children. While working to maintain himself and his family, he may commit vio lence against other living entities. Such a per son is forced to give up his body and his family at the time of death, when he suffers the reac tion for his envy of other creatures by being thrown into the hell called Raurava.(10)

In this life, an envious person commits violent acts against many living entities. Therefore after his death, when he is taken to hell by Yamarāja, those living entities who were hurt by him ap pear as animals called rurus to inflict very se vere pain upon him. Learned scholars call this hell Raurava. Not generally seen in this world, the ruru is more envious than a snake.(11) Pun ishment in the hell called Mahāraurava is com pulsory for a person who maintains his own body by hurting others. In this hell, ruru ani mals known as kravyāda torment him and eat his flesh.(12) For the maintenance of their bodies and the satisfaction of their tongues, cruel persons cook poor animals and birds alive. Such persons are condemned even by man-eaters. In their next lives they are carried by the Yamadūtas to the hell known as Kumbhīpāka, where they are cooked in boiling oil.(13)

The killer of a brāhmaṇa is put into the hell known as Kālasūtra, which has a circumference of eighty thousand miles and which is made entirely of copper. Heated from below by fire and from above by the scorching sun, the copper surface of this planet is extremely hot. Thus the mur derer of a brāhmaṇa suffers from being burned both internally and externally. Internally he is burning with hunger and thirst, and externally he is burning from the scorching heat of the sun and the fire beneath the copper surface. There fore he sometimes lies down, sometimes sits, sometimes stands up and sometimes runs here and there. He must suffer in this way for as many thousands of years as there are hairs on the body of an animal.(14) If a person deviates from the path of the Ve das in the absence of an emergency, the serv ants of Yamarāja put him into the hell called Asi-patravana, where they beat him with whips. When he runs hither and thither, fleeing from the extreme pain, on all sides he runs into palm trees with leaves like sharpened swords. Thus injured all over his body and fainting at every step, he cries out, “Oh, what shall I do now! How shall I be saved!” This is how one suffers who deviates from the accepted reli gious principles.(15)

In his next life, a sinful king or governmen tal representative who punishes an innocent person, or who inflicts corporal punishment upon a brāhmaṇa, is taken by the Yamadūtas to the hell named Sūkaramukha, where the most powerful assistants of Yamarāja crush him ex actly as one crushes sugarcane to squeeze out the juice. The sinful living entity cries very pit iably and faints, just like an innocent man un dergoing punishments. This is the result of pun ishing a faultless person.(16) By the arrangement of the Supreme Lord, low-grade living beings like bugs and mosqui toes suck the blood of human beings and other animals. Such insignificant creatures are una ware that their bites are painful to the human being. However, first-class human beings brāhmaṇas, kṣatriyas and vaiśyasare developed in consciousness, and therefore they know how painful it is to be killed. A human being en dowed with knowledge certainly commits sin if he kills or torments insignificant creatures, who have no discrimination. The Supreme Lord punishes such a man by putting him into the hell known as Andhakūpa, where he is attacked by all the birds and beasts, reptiles, mosquitoes, lice, worms, flies, and any other creatures he tormented during his life. They attack him from all sides, robbing him of the pleasure of sleep. Unable to rest, he constantly wanders about in the darkness. Thus in Andhakūpa his suffering is just like that of a creature in the lower spe cies.(17)

A person is considered no better than a crow if after receiving some food, he does not divide it among guests, old men and children, but simply eats it himself, or if he eats it without performing the five kinds of sacrifice. After death he is put into the most abominable hell, known as Kṛmibhojana. In that hell is a lake 100,000 yojanas [800,000 miles] wide and filled with worms. He becomes a worm in that lake and feeds on the other worms there, who also feed on him. Unless he atones for his ac tions before his death, such a sinful man re mains in the hellish lake of Kṛmibhojana for as many years as there are yojanas in the width of the lake.(18) My dear King, a person who in the absence of an emergency robs a brāhmaṇaor, indeed, anyone elseof his gems and gold is put into a hell known as Sandaṁśa. There his skin is torn and separated by red-hot iron balls and tongs. In this way, his entire body is cut to pieces.(19)

A man or woman who indulges in sexual intercourse with an unworthy member of the opposite sex is punished after death by the assistants of Yamarāja in the hell known as Taptasūrmi. There such men and women are beaten with whips. The man is forced to em brace a red-hot iron form of a woman, and the woman is forced to embrace a similar form of a man. Such is the punishment for illicit sex.(20) A person who indulges in sex indiscriminate lyeven with animalsis taken after death to the hell known as Vajrakaṇṭaka-śālmalī. In this hell there is a silk-cotton tree full of thorns as strong as thunderbolts. The agents of Yamarāja hang the sinful man on that tree and pull him down forcibly so that the thorns very severely tear his body.(21) A person who is born into a respon sible familysuch as a kṣatriya, a member of roy alty or a government servantbut who neglects to execute his prescribed duties according to re ligious principles, and who thus becomes de graded, falls down at the time of death into the river of hell known as Vaitaraṇī. This river, which is a moat surrounding hell, is full of fe rocious aquatic animals. When a sinful man is thrown into the river Vaitaraṇī, the aquatic an imals there immediately begin to eat him, but because of his extremely sinful life, he does not leave his body. He constantly remembers his sinful activities and suffers terribly in that river, which is full of stool, urine, pus, blood, hair, nails, bones, marrow, flesh and fat.(22)

The shameless husbands of lowborn śūdra women live exactly like animals, and therefore they have no good behavior, cleanliness or regulated life. After death, such persons are thrown into the hell called Pūyoda, where they are put into an ocean filled with pus, stool, urine, mucus, saliva and similar things. Śūdras who could not improve themselves fall into that ocean and are forced to eat those disgusting things.(23) If in this life a man of the higher classes [brāhmaṇa, kṣatriya and vaiśya] is very fond of taking his pet dogs, mules or asses into the forest to hunt and kill animals unnecessarily, he is placed af ter death into the hell known as Prāṇarodha. There the assistants of Yamarāja make him their targets and pierce him with arrows.(24)

A person who in this life is proud of his em inent position, and who heedlessly sacrifices animals simply for material prestige, is put into the hell called Viśasana after death. There the assistants of Yamarāja kill him after giving him unlimited pain.(25) If a foolish member of the twice-born classes [brāhmaṇa, kṣatriya and vaiśya] forces his wife to drink his semen out of a lusty desire to keep her under control, he is put after death into the hell known as Lālābhakṣa. There he is thrown into a flowing river of semen, which he is forced to drink.(26) In this world, some persons are professional plunderers who set fire to others’ houses or ad minister poison to them. Also, members of the royalty or government officials sometimes plunder mercantile men by forcing them to pay income tax and by other methods. After death such demons are put into the hell known as Sārameyādana. On that planet there are 720 dogs with teeth as strong as thunderbolts. Un der the orders of the agents of Yamarāja, these dogs voraciously devour such sinful peo ple.(27)

A person who in this life bears false witness or lies while transacting business or giving charity is severely punished after death by the agents of Yamarāja. Such a sinful man is taken to the top of a mountain eight hundred miles high and thrown headfirst into the hell known as Avīcimat. This hell has no shelter and is made of strong stone resembling the waves of water. There is no water there, however, and thus it is called Avīcimat [waterless]. Although the sinful man is repeatedly thrown from the mountain and his body broken to tiny pieces, he still does not die but continuously suffers chas tisement.(28) Any brāhmaṇa or brāhmaṇa’s wife who drinks liquor is taken by the agents of Yamarāja to the hell known as Ayaḥpāna. This hell also awaits any kṣatriya, vaiśya, or person under a vow who in illusion drinks soma-rasa. In Ayaḥpāna the agents of Yamarāja stand on their chests and pour hot melted iron into their mouths.(29) A lowborn and abominable person who in this life becomes falsely proud, thinking “I am great,” and who thus fails to show proper respect to one more elevated than he by birth, austerity, education, behavior, caste or spiritual order, is like a dead man even in this lifetime, and after death he is thrown headfirst into the hell known as Kṣārakardama. There he must  suffer great tribulation at the hands of the agents of Yamarāja.(30)

There are men and women in this world who sacrifice human beings to Bhairava or Bhadra Kālī and then eat their victims’ flesh. Those who perform such sacrifices are taken after death to the abode of Yamarāja, where their victims, having taken the form of Rākṣasas, cut them to pieces with sharpened swords. Just as in this world the man-eaters drank their vic tims’ blood, dancing and singing in jubilation, their victims now enjoy drinking the blood of the sacrificers and celebrating in the same way.(31) In this life some people give shelter to animals and birds that come to them for protec tion in the village or forest, and after making them believe that they will be protected, such people pierce them with lances or threads and play with them like toys, giving them great pain. After death such people are brought by the assistants of Yamarāja to the hell known as Śūlaprota, where their bodies are pierced with sharp, needlelike lances. They suffer from hun ger and thirst, and sharp-beaked birds such as vultures and herons come at them from all sides to tear at their bodies. Tortured and suffering, they can then remember the sinful activities they committed in the past.(32)

Those who in this life are like envious serpents, always angry and giving pain to other living entities, fall after death into the hell known as Dandaśūka. My dear King, in this hell there are serpents with five or seven hoods. These serpents eat such sinful persons just as snakes eat mice.(33) Those who in this life confine other living enti ties in dark wells, granaries or mountain caves are put after death into the hell known as Avaṭa nirodhana. There they themselves are pushed into dark wells, where poisonous fumes and smoke suffocate them and they suffer very se verely.(34) A householder who receives guests or visitors with cruel glances, as if to burn them to ashes, is put into the hell called Paryāvartana, where he is gazed at by hard-eyed vultures, her ons, crows and similar birds, which suddenly swoop down and pluck out his eyes with great force.(35)

One who in this world or this life is very proud of his wealth always thinks, “I am so rich. Who can equal me?” His vision is twisted, and he is always afraid that someone will take his wealth. Indeed, he even suspects his superi ors. His face and heart dry up at the thought of losing his wealth, and therefore he always looks like a wretched fiend. He is not in any way able to obtain actual happiness, and he does not know what it is to be free from anxiety. Be cause of the sinful things he does to earn money, augment his wealth and protect it, he is put into the hell called Sūcīmukha, where the officials of Yamarāja punish him by stitching thread through his entire body like weavers manufacturing cloth.(36) My dear King Parīkṣit, in the province of Yamarāja there are hundreds and thousands of hellish planets. The impious people I have men tionedand also those I have not mentionedmust all enter these various planets according to the degree of their impiety. Those who are pious, however, enter other planetary systems, namely the planets of the demigods. Nevertheless, both the pious and impious are again brought to earth after the results of their pious or impious acts are exhausted.(37)

In the beginning [the second and third Can tos of Śrīmad-Bhāgavatam] I have already de scribed how one can progress on the path of lib eration. In the Purāṇas the vast universal exist ence, which is like an egg divided into fourteen parts, is described. This vast form is considered the external body of the Lord, created by His energy and qualities. It is generally called the virāṭ-rūpa. If one reads the description of this external form of the Lord with great faith, or if one hears about it or explains it to others to propagate bhāgavata-dharma, or Kṛṣṇa con sciousness, his faith and devotion in spiritual consciousness, Kṛṣṇa consciousness, will grad ually increase. Although developing this con sciousness is very difficult, by this process one can purify himself and gradually come to an awareness of the Supreme Absolute Truth.(38)

One who is interested in liberation, who ac cepts the path of liberation and is not attracted to the path of conditional life, is called yati, or a devotee. Such a person should first control his mind by thinking of the virāṭ-rūpa, the gigantic universal form of the Lord, and then gradually think of the spiritual form of Kṛṣṇa [sac-cid ānanda-vigraha] after hearing of both forms. Thus one’s mind is fixed in samādhi. By devo tional service one can then realize the spiritual form of the Lord, which is the destination of devotees. Thus his life becomes successful.(39) My dear King, I have now described for you this planet earth, other planetary systems, and their lands [varṣas], rivers and mountains. I have also described the sky, the oceans, the lower planetary systems, the directions, the hellish planetary systems and the stars. These constitute the virāṭ-rūpa, the gigantic material form of the Lord, on which all living entities repose. Thus I have explained the wonderful expanse of the external body of the Lord.(40)

ŚrīŚukadeva Gosvāmī said to Mahārāja Parīkṣit: My dear King, approximately 240,000 miles beneath the planet Pātāla lives another incarnation of the Supreme Personality of Godhead. He is the expansion of Lord Viṣṇu known as Lord Ananta or Lord Saṅkarṣaṇa. He is always in the transcendental position, but be cause He is worshiped by Lord Śiva, the deity of tamo-guṇa or darkness, He is sometimes called tāmasī. Lord Ananta is the predominat ing Deity of the material mode of ignorance as well as the false ego of all conditioned souls. When a conditioned living being thinks, “I am the enjoyer, and this world is meant to be en joyed by me,” this conception of life is dictated to him by Saṅkarṣaṇa. Thus the mundane con ditioned soul thinks himself the Supreme Lord.(1)

Śukadeva Gosvāmī continued: This great universe, situated on one of Lord Anan tadeva’s thousands of hoods, appears just like a white mustard seed. It is infinitesimal com pared to the hood of Lord Ananta.(2) At the time of devastation, when Lord Anantadeva de sires to destroy the entire creation, He becomes slightly angry. Then from between His two eye brows appears three-eyed Rudra, carrying a tri dent. This Rudra, who is known as Sāṅkarṣaṇa, is the embodiment of the eleven Rudras, or in carnations of Lord Śiva. He appears in order to devastate the entire creation.(3) The pink, transparent toenails on the Lord’s lotus feet are exactly like valuable gems polished to a mirror finish. When the unalloyed devotees and the leaders of the snakes offer their obeisances to Lord Saṅkarṣaṇa with great devotion, they be come very joyful upon seeing their own beauti ful faces reflected in His toenails. Their cheeks are decorated with glittering earrings, and the beauty of their faces is extremely pleasing to see.(4)

Lord Ananta’s arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hop ing for the Lord’s auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kuṅkuma, the touch of His limbs awakens lusty desires within them. Understanding their minds, the Lord looks at the princesses with a merciful smile, and they become bashful, real izing that He knows their desires. Then they smile beautifully and look upon the Lord’s lo tus face, which is beautified by reddish eyes rolling slightly from intoxication and delighted by love for His devotees.(5) Lord Saṅkarṣaṇa is the ocean of unlimited spiritual qualities, and thus He is known as Anantadeva. He is nondif ferent from the Supreme Personality of God head. For the welfare of all living entities within this material world, He resides in His abode, restraining His anger and intolerance.(6)

Śukadeva Gosvāmī continued: The demi gods, the demons, the Uragas [serpentine dem igods], the Siddhas, the Gandharvas, the Vidyādharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His per sonal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayantī garland of ever-fresh tu lasī blossoms around His neck. Bees intoxi cated by the honeylike fragrance of the tulasī flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnan imous pastimes.(7)

If persons who are very serious about being liberated from material life hear the glories of Anantadeva from the mouth of a spiritual mas ter in the chain of disciplic succession, and if they always meditate upon Saṅkarṣaṇa, the Lord enters the cores of their hearts, vanquishes all the dirty contamination of the material modes of nature, and cuts to pieces the hard knot within the heart, which has been tied tightly since time immemorial by the desire to dominate material nature through fruitive activ ities. Nārada Muni, the son of Lord Brahmā, al ways glorifies Anantadeva in his father’s as sembly. There he sings blissful verses of his own composition, accompanied by his stringed instrument [or a celestial singer] known as Tumburu.(8) By His glance, the Supreme Personality of Godhead enables the modes of material nature to act as the causes of universal creation, maintenance and destruction. The Supreme Soul is unlimited and beginningless, and alt hough He is one, He has manifested Himself in many forms. How can human society under stand the ways of the Supreme?(9)

This mani festation of subtle and gross matter exists within the Supreme Personality of Godhead. Out of causeless mercy toward His devotees, He exhibits various forms, which are all tran scendental. The Supreme Lord is most liberal, and He possesses all mystic power. To conquer the minds of His devotees and give pleasure to their hearts, He appears in different incarna tions and manifests many pastimes.(10) Even if he be distressed or degraded, any person who chants the holy name of the Lord, having heard it from a bona fide spiritual master, is immedi ately purified. Even if he chants the Lord’s name jokingly or by chance, he and anyone who hears him are freed from all sins. There fore how can anyone seeking disentanglement from the material clutches avoid chanting the name of Lord Śeṣa? Of whom else should one take shelter?(11) Because the Lord is unlim ited, no one can estimate His power. This entire universe, filled with its many great mountains, rivers, oceans, trees and living entities, is rest ing just like an atom on one of His many thou sands of hoods. Is there anyone, even with thousands of tongues, who can describe His glories?(12)

There is no end to the great and glorious qualities of that powerful Lord Anan tadeva. Indeed, His prowess is unlimited. Though self-sufficient, He Himself is the sup port of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.(13) My dear King, as I heard of it from my spir itual master, I have fully described to you the creation of this material world according to the fruitive activities and desires of the conditioned souls. Those conditioned souls, who are full of material desires, achieve various situations in different planetary systems, and in this way they live within this material creation.(14) My dear King, I have thus described how people generally act according to their different desires and, as a result, get different types of bodies in higher or lower planets. You inquired of these things from me, and I have explained to you whatever I have heard from authorities. What shall I speak of now?(15)

ŚrīŚukadeva Gosvāmī said: My dear King, some historians, the speakers of the Purāṇas, say that 10,000 yojanas [80,000 miles] below the sun is the planet known as Rāhu, which moves like one of the stars. The presiding deity of that planet, who is the son of Siṁhikā, is the most abominable of all asuras, but although he is completely unfit to assume the position of a demigod or planetary deity, he has achieved that position by the grace of the Supreme Per sonality of Godhead. Later I shall speak further about him.(1) The sun globe, which is a source of heat, extends for 10,000 yojanas [80,000 miles]. The moon extends for 20,000 yojanas [160,000 miles], and Rāhu extends for 30,000 yojanas [240,000 miles]. Formerly, when nec tar was being distributed, Rāhu tried to create dissension between the sun and moon by inter posing himself between them. Rāhu is inimical toward both the sun and the moon, and there fore he always tries to cover the sunshine and moonshine on the dark-moon day and full moon night.(2)

After hearing from the sun and moon demigods about Rāhu’s attack, the Su preme Personality of Godhead, Viṣṇu, engages His disc, known as the Sudarśana cakra, to pro tect them. The Sudarśana cakra is the Lord’s most beloved devotee and is favored by the Lord. The intense heat of its effulgence, meant for killing non-Vaiṣṇavas, is unbearable to Rāhu, and he therefore flees in fear of it. During the time Rāhu disturbs the sun or moon, there occurs what people commonly know as an eclipse.(3) Below Rāhu by 10,000 yojanas [80,000 miles] are the planets known as Sid dhaloka, Cāraṇaloka and Vidyādhara-loka.(4) Beneath Vidyādhara-loka, Cāraṇaloka and Sid dhaloka, in the sky called antarikṣa, are the places of enjoyment for the Yakṣas, Rākṣasas, Piśācas, ghosts and so on. Antarikṣa extends as far as the wind blows and the clouds float in the sky. Above this there is no more air.(5)

Below the abodes of the Yakṣas and Rākṣasas by a dis tance of 100 yojanas [800 miles] is the planet earth. Its upper limits extend as high as swans, hawks, eagles and similar large birds can fly.(6) My dear King, beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. I have already explained the situation of the planetary systems of earth. The width and length of the seven lower planetary systems are calculated to be exactly the same as those of earth.(7) In these seven planetary systems, which are also known as the subterranean heavens [bila svarga], there are very beautiful houses, gar dens and places of sense enjoyment, which are even more opulent than those in the higher planets because the demons have a very high standard of sensual pleasure, wealth and influ ence. Most of the residents of these planets, who are known as Daityas, Dānavas and Nāgas, live as householders. Their wives, children, friends and society are all fully engaged in illu sory material happiness. The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without dis turbances. Thus they are understood to be very attached to illusory happiness.(8)

My dear King, in the imitation heavens known as bila-svarga there is a great demon named Maya Dānava, who is an expert artist and architect. He has constructed many bril liantly decorated cities. There are many won derful houses, walls, gates, assembly houses, temples, yards and temple compounds, as well as many hotels serving as residential quarters for foreigners. The houses for the leaders of these planets are constructed with the most val uable jewels, and they are always crowded with living entities known as Nāgas and Asuras, as well as many pigeons, parrots and similar birds. All in all, these imitation heavenly cities are most beautifully situated and attractively deco rated.(9) The parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets. The trees in those gardens, embraced by creepers, bend with a heavy bur den of twigs with fruits and flowers, and there fore they appear extraordinarily beautiful. That beauty could attract anyone and make his mind fully blossom in the pleasure of sense gratifica tion. There are many lakes and reservoirs with clear, transparent water, agitated by jumping fish and decorated with many flowers such as lilies, kuvalayas, kahlāras and blue and red lo tuses. Pairs of cakravākas and many other wa ter birds nest in the lakes and always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying and conducive to enjoy ment of the senses.(10)

Since there is no sun shine in those subterranean planets, time is not divided into days and nights, and consequently fear produced by time does not exist.(11) Many great serpents reside there with gems on their hoods, and the effulgence of these gems dissi pates the darkness in all directions.(12) Since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs, they are freed from all anxieties and physical diseases. They have no experience of grey hair, wrinkles or invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they are not troubled by fatigue or by lack of energy or enthusiasm due to old age.(13) They live very auspiciously and do not fear death from anything but death’s estab lished time, which is the effulgence of the Su darśana cakra of the Supreme Personality of Godhead.(14)

When the Sudarśana disc enters those provinces, the pregnant wives of the de mons all have miscarriages due to fear of its ef fulgence.(15) My dear King, now I shall describe to you the lower planetary systems, one by one, begin ning from Atala. In Atala there is a demon, the son of Maya Dānava named Bala, who created ninety-six kinds of mystic power. Some so called yogīs and svāmīs take advantage of this mystic power to cheat people even today. Simply by yawning, the demon Bala created three kinds of women, known as svairiṇī, kāmiṇī and puṁścalī. The svairiṇīs like to marry men from their own group, the kāmiṇīs marry men from any group, and the puṁścalīs change husbands one after another. If a man en ters the planet of Atala, these women immedi ately capture him and induce him to drink an intoxicating beverage made with a drug known as hāṭaka [cannabis indica]. This intoxicant en dows the man with great sexual prowess, of which the women take advantage for enjoy ment. A woman will enchant him with attrac tive glances, intimate words, smiles of love and then embraces. In this way she induces him to enjoy sex with her to her full satisfaction. Be cause of his increased sexual power, the man thinks himself stronger than ten thousand ele phants and considers himself most perfect. In deed, illusioned and intoxicated by false pride, he thinks himself God, ignoring impending death.(16)

The next planet below Atala is Vitala, wherein Lord Śiva, who is known as the master of gold mines, lives with his personal associ ates, the ghosts and similar living entities. Lord Śiva, as the progenitor, engages in sex with Bhavānī, the progenitress, to produce living en tities, and from the mixture of their vital fluid the river named Hāṭakī is generated. When fire, being made to blaze by the wind, drinks of this river and then sizzles and spits it out, it pro duces gold called Hāṭaka. The demons who live on that planet with their wives decorate them selves with various ornaments made from that gold, and thus they live there very happily.(17) Below the planet Vitala is another planet, known as Sutala, where the great son of Mahārāja Virocana, Bali Mahārāja, who is cel ebrated as the most pious king, resides even now. For the welfare of Indra, the King of heaven, Lord Viṣṇu appeared in the form of a dwarf brahmacārī as the son of Aditi and tricked Bali Mahārāja by begging for only three paces of land but taking all the three worlds. Being very pleased with Bali Mahārāja for giv ing all his possessions, the Lord returned his kingdom and made him richer than the opulent King Indra. Even now, Bali Mahārāja engages in devotional service by worshiping the Su preme Personality of Godhead in the planet of Sutala.(18)

My dear King, Bali Mahārāja do nated all his possessions to the Supreme Per sonality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Su preme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automat ically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity. When one be comes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional ser vice. The real result of devotional service is the awakening of pure love for the Supreme Per sonality of Godhead, which continues under all circumstances.(19)

If one who is embarrassed by hunger or who falls down or stumbles chants the holy name of the Lord even once, willingly or unwillingly, he is immediately freed from the reactions of his past deeds. Karmīs entan gled in material activities face many difficulties in the practice of mystic yoga and other endeav ors to achieve that same freedom.(20) The Su preme Personality of Godhead, who is situated in everyone’s heart as the Supersoul, sells Him self to His devotees such as Nārada Muni. In other words, the Lord gives pure love to such devotees and gives Himself to those who love Him purely. Great, self-realized mystic yogīs such as the four Kumāras also derive great tran scendental bliss from realizing the Supersoul within themselves.(21) The Supreme Personal ity of Godhead did not award His mercy to Bali Mahārāja by giving him material happiness and opulence, for these make one forget loving ser vice to the Lord. The result of material opu lence is that one can no longer absorb his mind in the Supreme Personality of Godhead.(22)

When the Supreme Personality of Godhead could see no other means of taking everything away from Bali Mahārāja, He adopted the trick of begging from him and took away all the three worlds. Thus only his body was left, but the Lord was still not satisfied. He arrested Bali Mahārāja, bound him with the ropes of Varuṇa and threw him in a cave in a mountain. Never theless, although all his property was taken and he was thrown into a cave, Bali Mahārāja was such a great devotee that he spoke as fol lows.(23) Alas, how pitiable it is for Indra, the King of heaven, that although he is very learned and powerful and although he chose Bṛhaspati as his prime minister to instruct him, he is com pletely ignorant concerning spiritual advance ment. Bṛhaspati is also unintelligent because he did not properly instruct his disciple Indra. Lord Vāmanadeva was standing at Indra’s door, but King Indra, instead of begging Him for an opportunity to render transcendental lov ing service, engaged Him in asking me for alms to gain the three worlds for his sense gratifica tion. Sovereignty over the three worlds is very insignificant because whatever material opu lence one may possess lasts only for an age of Manu, which is but a tiny fraction of endless time.(24)

Bali Mahārāja said: My grandfather Prahlāda Mahārāja is the only person who un derstood his own self-interest. Upon the death of Prahlāda’s father, Hiraṇyakaśipu, Lord Nṛsiṁhadeva wanted to offer Prahlāda his fa ther’s kingdom and even wanted to grant him liberation from material bondage, but Prahlāda accepted neither. Liberation and material opu lence, he thought, are obstacles to devotional service, and therefore such gifts from the Su preme Personality of Godhead are not His ac tual mercy. Consequently, instead of accepting the results of karma and Jnana, Prahlāda Mahārāja simply begged the Lord for engage ment in the service of His servant.(25) Bali Mahārāja said: Persons like us, who are still at tached to material enjoyment, who are contam inated by the modes of material nature and who lack the mercy of the Supreme Personality of Godhead, cannot follow the supreme path of Prahlāda Mahārāja, the exalted devotee of the Lord.(26)

Śukadeva Gosvāmī continued: My dear King, how shall I glorify the character of Bali Mahārāja? The Supreme Personality of Godhead, the master of the three worlds, who is most compassionate to His own devotee, stands with club in hand at Bali Mahārāja’s door. When Rāvaṇa, the powerful demon, came to gain victory over Bali Mahārāja, Vāmana deva kicked him a distance of eighty thousand miles with His big toe. I shall explain the char acter and activities of Bali Mahārāja later [in the Eighth Canto of Śrīmad-Bhāgavatam].(27) Beneath the planet known as Sutala is another planet, called Talātala, which is ruled by the Dānava demon named Maya. Maya is known as the ācārya [master] of all the māyāvīs, who can invoke the powers of sorcery. For the ben efit of the three worlds, Lord Śiva, who is known as Tripurāri, once set fire to the three kingdoms of Maya, but later, being pleased with him, he returned his kingdom. Since that time, Maya Dānava has been protected by Lord Śiva, and therefore he falsely thinks that he need not fear the Sudarśana cakra of the Su preme Personality of Godhead.(28)

The plane tary system below Talātala is known as Mahātala. It is the abode of many-hooded snakes, descendants of Kadrū, who are always very angry. The great snakes who are promi nent are Kuhaka, Takṣaka, Kāliya and Suṣeṇa. The snakes in Mahātala are always disturbed by fear of Garuḍa, the carrier of Lord Viṣṇu, but although they are full of anxiety, some of them nevertheless sport with their wives, children, friends and relatives.(29) Beneath Mahātala is the planetary system known as Rasātala, which is the abode of the demoniac sons of Diti and Danu. They are called Paṇis, Nivāta-kavacas, Kāleyas and Hiraṇya-puravāsīs [those living in Hiraṇya-pura]. They are all enemies of the demigods, and they reside in holes like snakes. From birth they are extremely powerful and cruel, and although they are proud of their strength, they are always defeated by the Su darśana cakra of the Supreme Personality of Godhead, who rules all the planetary systems. When a female messenger from Indra named Saramā chants a particular curse, the serpentine demons of Mahātala become very afraid of In dra.(30)

Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoodssome snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga.(31)

Śukadeva Gosvāmī continued: My dear King, 1,300,000 yojanas [10,400,000 miles] above the planets of the seven sages is the place that learned scholars describe as the abode of Lord Viṣṇu. There the son of Mahārāja Ut tānapāda, the great devotee Mahārāja Dhruva, still resides as the life source of all the living entities who live until the end of the creation. Agni, Indra, Prajāpati, Kaśyapa and Dharma all assemble there to offer him honor and respect ful obeisances. They circumambulate him with their right sides toward him. I have already de scribed the glorious activities of Mahārāja Dhruva [in the Fourth Canto of Śrīmad Bhāgavatam].(1)

Established by the supreme will of the Supreme Personality of Godhead, the polestar, which is the planet of Mahārāja Dhruva, constantly shines as the central pivot for all the stars and planets. The unsleeping, in visible, most powerful time factor causes these luminaries to revolve around the polestar with out cessation.(2) When bulls are yoked together and tied to a central post to thresh rice, they tread around that pivot without deviating from their proper positionsone bull being closest to the post, an other in the middle, and a third on the outside. Similarly, all the planets and all the hundreds and thousands of stars revolve around the polestar, the planet of Mahārāja Dhruva, in their respective orbits, some higher and some lower. Fastened by the Supreme Personality of Godhead to the machine of material nature ac cording to the results of their fruitive acts, they are driven around the polestar by the wind and will continue to be so until the end of creation. These planets float in the air within the vast sky, just as clouds with hundreds of tons of wa ter float in the air or as the great śyena eagles, due to the results of past activities, fly high in the sky and have no chance of falling to the ground.(3)

This great machine, consisting of the stars and planets, resembles the form of a śiśumāra [dolphin] in the water. It is sometimes consid ered an incarnation of Kṛṣṇa, Vāsudeva. Great yogīs meditate upon Vāsudeva in this form be cause it is actually visible.(4) This form of the śiśumāra has its head downward and its body coiled. On the end of its tail is the planet of Dhruva, on the body of its tail are the planets of the demigods Prajāpati, Agni, Indra and Dharma, and at the base of its tail are the plan ets of the demigods Dhātā and Vidhātā. Where the hips might be on the śiśumāra are the seven saintly sages like Vasiṣṭha and Aṅgirā. The coiled body of the Śiśumāra-cakra turns toward its right side, on which the fourteen constella tions from Abhijit to Punarvasu are located. On its left side are the fourteen stars from Puṣyā to Uttarāṣāḍhā. Thus its body is balanced because its sides are occupied by an equal number of stars. On the back of the śiśumāra is the group of stars known as Ajavīthī, and on its abdomen is the Ganges that flows in the sky [the Milky Way].(5)

On the right and left sides of where the loins might be on the Śiśumāra-cakra are the stars named Punarvasu and Puṣyā. Ārdrā and Aśleṣā are on its right and left feet, Abhijit and Uttarāṣāḍhā are on its right and left nostrils, Śravaṇā and Pūrvāṣāḍhā are at its right and left eyes, and Dhaniṣṭhā and Mūlā are on its right and left ears. The eight stars from Maghā to Anurādhā, which mark the southern course, are on the ribs of the left of its body, and the eight stars from Mṛgaśīrṣā to Pūrvabhādra, which mark the northern course, are on the ribs on the right side. Śatabhiṣā and Jyeṣṭhā are on the right and left shoulders.(6) On the upper chin of the śiśumāra is Agasti; on its lower chin, Yamarāja; on its mouth, Mars; on its genitals, Saturn; on the back of its neck, Jupiter; on its chest, the sun; and within the core of its heart, Nārāyaṇa. Within its mind is the moon; on its navel, Venus; and on its breasts, the Aśvinī kumāras. Within its life air, which is known as prāṇāpāna, is Mercury, on its neck is Rāhu, all over its body are comets, and in its pores are the numerous stars.(7)

My dear King, the body of the śiśumāra, as thus described, should be considered the exter nal form of Lord Viṣṇu, the Supreme Personal ity of Godhead. Morning, noon and evening, one should silently observe the form of the Lord as the Śiśumāra-cakra and worship Him with this mantra: “O Lord who have assumed the form of time! O resting place of all the plan ets moving in different orbits! O master of all demigods, O Supreme Person, I offer my re spectful obeisances unto You and meditate upon You.”(8) The body of the Supreme Lord, Viṣṇu, which forms the Śiśumāra-cakra, is the resting place of all the demigods and all the stars and planets. One who chants this mantra to worship that Supreme Person three times a daymorning, noon and eveningwill surely be freed from all sinful reactions. If one simply of fers his obeisances to this form or remembers this form three times a day, all his recent sinful activities will be destroyed.(9)

King Parīkṣit inquired from Śukadeva Gosvāmī: My dear lord, you have already af firmed the truth that the supremely powerful sun-god travels around Dhruvaloka with both Dhruvaloka and Mount Sumeru on his right. Yet at the same time the sun-god faces the signs of the zodiac and keeps Sumeru and Dhruva loka on his left. How can we reasonably accept that the sun-god proceeds with Sumeru and Dhruvaloka on both his left and right simulta neously?(1) ŚrīŚukadeva Gosvāmī clearly answered: When a potter’s wheel is moving and small ants located on that big wheel are moving with it, one can see that their motion is different from that of the wheel because they appear some times on one part of the wheel and sometimes on another. Similarly, the signs and constella tions, with Sumeru and Dhruvaloka on their right, move with the wheel of time, and the ant like sun and other planets move with them. The sun and planets, however, are seen in different signs and constellations at different times. This indicates that their motion is different from that of the zodiac and the wheel of time itself.(2)

The original cause of the cosmic manifestation is the Supreme Personality of Godhead, Nārāyaṇa. When great saintly persons, fully aware of the Vedic knowledge, offered prayers to the Supreme Person, He descended to this material world in the form of the sun to benefit all the planets and purify fruitive activities. He divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way He created the seasonal qualities, such as heat, cold and so on.(3) According to the sys tem of four varṇas and four āśramas, people generally worship the Supreme Personality of Godhead, Nārāyaṇa, who is situated as the sun god. With great faith they worship the Supreme Personality as the Supersoul according to ritu alistic ceremonies handed down in the three Vedas, such as agnihotra and similar higher and lower fruitive acts, and according to the process of mystic yoga. In this way they very easily at tain the ultimate goal of life.(4)

The sun-god, who is Nārāyaṇa, or Viṣṇu, the soul of all the worlds, is situated in outer space between the upper and lower portions of the universe. Pass ing through twelve months on the wheel of time, the sun comes in touch with twelve dif ferent signs of the zodiac and assumes twelve different names according to those signs. The aggregate of those twelve months is called a saṁvatsara, or an entire year. According to lu nar calculations, two fortnightsone of the wax ing moon and the other of the waningform one month. That same period is one day and night for the planet Pitṛloka. According to stellar cal culations, a month equals two and one quarter constellations. When the sun travels for two months, a season passes, and therefore the sea sonal changes are considered parts of the body of the year.(5) Thus the time the sun takes to rotate through half of outer space is called an ayana, or its period of movement [in the north or in the south].(6) The sun-god has three speedsslow, fast and moderate. The time he takes to travel entirely around the spheres of heaven, earth and space at these three speeds is referred to, by learned scholars, by the five names Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara.(7)

Above the rays of the sunshine by a distance of 100,000 yojanas [800,000 miles] is the moon, which travels at a speed faster than that of the sun. In two lunar fortnights the moon travels through the equivalent of a saṁvatsara of the sun, in two and a quarter days it passes through a month of the sun, and in one day it passes through a fortnight of the sun.(8) When the moon is waxing, the illuminating portions of it increase daily, thus creating day for the demigods and night for the pitās. When the moon is waning, however, it causes night for the demigods and day for the pitās. In this way the moon passes through each constellation of stars in thirty muhūrtas [an entire day]. The moon is the source of nectarean coolness that influences the growth of food grains, and there fore the moon-god is considered the life of all living entities. He is consequently called Jīva, the chief living being within the universe.(9)

Because the moon is full of all potentialities, it represents the influence of the Supreme Person ality of Godhead. The moon is the predominat ing deity of everyone’s mind, and therefore the moon-god is called Manomaya. He is also called Annamaya because he gives potency to all herbs and plants, and he is called Amṛta maya because he is the source of life for all liv ing entities. The moon pleases the demigods, pitās, human beings, animals, birds, reptiles, trees, plants and all other living entities. Every one is satisfied by the presence of the moon. Therefore the moon is also called Sarvamaya [all-pervading].(10) There are many stars located 200,000 yoja nas [1,600,000 miles] above the moon. By the supreme will of the Supreme Personality of Godhead, they are fixed to the wheel of time, and thus they rotate with Mount Sumeru on their right, their motion being different from that of the sun. There are twenty-eight im portant stars, headed by Abhijit.(11) Some 1,600,000 miles above this group of stars is the planet Venus, which moves at almost exactly the same pace as the sun according to swift, slow and moderate movements. Sometimes Venus moves behind the sun, sometimes in front of the sun and sometimes along with it. Venus nullifies the influence of planets that are obstacles to rainfall. Consequently its presence causes rainfall, and it is therefore considered very favorable for all living beings within this universe. This has been accepted by learned scholars.(12)

Mercury is described to be similar to Venus, in that it moves sometimes behind the sun, sometimes in front of the sun and sometimes along with it. It is 1,600,000 miles above Ve nus, or 7,200,000 miles above earth. Mercury, which is the son of the moon, is almost always very auspicious for the inhabitants of the uni verse, but when it does not move along with the sun, it forbodes cyclones, dust, irregular rain fall, and waterless clouds. In this way it creates fearful conditions due to inadequate or exces sive rainfall.(13) Situated 1,600,000 miles above Mercury, or 8,800,000 miles above earth, is the planet Mars. If this planet does not travel in a crooked way, it crosses through each sign of the zodiac in three fortnights and in this way travels through all twelve, one after an other. It almost always creates unfavorable conditions in respect to rainfall and other influ ences.(14)

Situated 1,600,000 miles above Mars, or 10,400,000 miles above earth, is the planet Jupiter, which travels through one sign of the zodiac within the period of a Parivatsara. If its movement is not curved, the planet Jupiter is very favorable to the brāhmaṇas of the uni verse.(15) Situated 1,600,000 miles above Jupiter, or 12,000,000 miles above earth, is the planet Sat urn, which passes through one sign of the zo diac in thirty months and covers the entire zo diac circle in thirty Anuvatsaras. This planet is always very inauspicious for the universal situ ation.(16) Situated 8,800,000 miles above Sat urn, or 20,800,000 miles above earth, are the seven saintly sages, who are always thinking of the well-being of the inhabitants of the uni verse. They circumambulate the supreme abode of Lord Viṣṇu, known as Dhruvaloka, the polestar.(17)

Śukadeva Gosvāmī said: My dear King, I have thus far described the diameter of the uni verse [fifty crores of yojanas, or four billion miles] and its general characteristics, according to the estimations of learned scholars.(1) As a grain of wheat is divided into two parts and one can estimate the size of the upper part by know ing that of the lower, so, expert geographers in struct, one can understand the measurements of the upper part of the universe by knowing those of the lower part. The sky between the earthly sphere and heavenly sphere is called antarikṣa, or outer space. It adjoins the top of the sphere of earth and the bottom of that of heaven.(2)

In the midst of that region of outer space [antarikṣa] is the most opulent sun, the king of all the planets that emanate heat, such as the moon. By the influence of its radiation, the sun heats the universe and maintains its proper or der. It also gives light to help all living entities see. While passing toward the north, toward the south or through the equator, in accordance with the order of the Supreme Personality of Godhead, it is said to move slowly, swiftly or moderately. According to its movements in ris ing above, going beneath or passing through the equatorand correspondingly coming in touch with various signs of the zodiac, headed by Makara [Capricorn]days and nights are short, long or equal to one another.(3) When the sun passes through Meṣa [Aries] and Tulā [Libra], the durations of day and night are equal. When it passes through the five signs headed by Vṛṣabha [Taurus], the duration of the days in creases [until Cancer], and then it gradually de creases by half an hour each month, until day and night again become equal [in Libra].(4)

When the sun passes through the five signs be ginning with Vṛścika [Scorpio], the duration of the days decreases [until Capricorn], and then gradually it increases month after month, until day and night become equal [in Aries].(5) Until the sun travels to the south the days grow longer, and until it travels to the north the nights grow longer. (6) Śukadeva Gosvāmī continued; My dear King, as stated before, the learned say that the sun travels over all sides of Mānasottara Moun tain in a circle whose length is 95,100,000 yoja nas [760,800,000 miles]. On Mānasottara Mountain, due east of Mount Sumeru, is a place known as Devadhānī, possessed by King Indra. Similarly, in the south is a place known as Saṁyamanī, possessed by Yamarāja, in the west is a place known as Nimlocanī, possessed by Varuṇa, and in the north is a place named Vibhāvarī, possessed by the moon-god. Sun rise, midday, sunset and midnight occur in all those places according to specific times, thus engaging all living entities in their various oc cupational duties and also making them cease such duties.(7)

The living entities residing on Sumeru Mountain are always very warm, as at midday, because for them the sun is always overhead. Although the sun moves counter clockwise, facing the constellations, with Su meru Mountain on its left, it also moves clock wise and appears to have the mountain on its right because it is influenced by the dakṣiṇāvarta wind. People living in countries at points diametrically opposite to where the sun is first seen rising will see the sun setting, and if a straight line were drawn from a point where the sun is at midday, the people in countries at the opposite end of the line would be experiencing midnight. Similarly, if people residing where the sun is setting were to go to countries diametrically opposite, they would not see the sun in the same condition.(8-9) When the sun travels from Devadhānī, the residence of Indra, to Saṁyamanī, the resi dence of Yamarāja, it travels 23,775,000 yoja nas [190,200,000 miles] in fifteen ghaṭikās [six hours].(10) From the residence of Yamarāja the sun travels to Nimlocanī, the residence of Var uṇa, from there to Vibhāvarī, the residence of the moon-god, and from there again to the res idence of Indra. In a similar way, the moon, along with the other stars and planets, becomes visible in the celestial sphere and then sets and again becomes invisible.(11)

Thus the chariot of the sun-god, which is trayīmaya, or wor shiped by the words om bhūr bhuvaḥ svaḥ, travels through the four residences mentioned above at a speed of 3,400,800 yojanas [27,206,400 miles] in a muhūrta.(12) The chariot of the sun-god has only one wheel, which is known as Saṁvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three cātur-māsya periods are its three-sectioned hub. One side of the axle carry ing the wheel rests upon the summit of Mount Sumeru, and the other rests upon Mānasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Mānasottara Mountain like the wheel of an oil-pressing ma chine.(13)

As in an oil-pressing machine, this first axle is attached to a second axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000 miles]. The upper end of this sec ond axle is attached to Dhruvaloka by a rope of wind.(14) My dear King, the carriage of the sun-god’s chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot’s horses, which are named after Gāyatrī and other Vedic meters, are harnessed by Aruṇadeva to a yoke that is also 900,000 yoja nas wide. This chariot continuously carries the sun-god.(15) Although Aruṇadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god.(16)

There are sixty thousand saintly persons named Vālikh ilyas, each the size of a thumb, who are located in front of the sun-god and who offer him elo quent prayers of glorification. (17) Similarly, fourteen other saints, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and demigods, who are divided into groups of two, assume differ ent names every month and continuously per form different ritualistic ceremonies to worship the Supreme Lord as the most powerful demi god Sūryadeva, who holds many names.(18) My dear King, in his orbit through Bhū maṇḍala, the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krośas [16,004 miles] in a moment.(19)

The great sage Śukadeva Gosvāmī said: Hereafter I shall describe the dimensions, char acteristics and forms of the six islands begin ning with the island of Plakṣa.(1) 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 surround ing Jambūdvīpa is itself surrounded by Plakṣadvīpa. The breadth of Plakṣadvīpa is twice that of the saltwater oceanin 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 Pri yavrata. 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.(2)

The seven islands [varṣas] are named according to the names of those seven sonsŚiva, Yavasa, Subhadra, Śānta, Kṣema, Amṛta and Abhaya. In those seven tracts of land, there are seven mountains and seven riv ers. The mountains are named Maṇikūṭa, Va jrakūṭa, 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 contam ination by touching or bathing in those rivers, and the four castes of people who live in Plakṣadvīpathe Haṁsas, Pataṅgas, Ūrdhvāyanas and Satyāṅgaspurify 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.(3-4)

[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 Per sonality 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.(5) O King, longevity, sensory prowess, physical and men tal strength, intelligence and bravery are natu rally and equally manifested in all the inhabit ants of the Plakṣadvīpa.(6) five islands headed by Plakṣadvīpa is surrounded by an ocean of sugarcane juice, equal in breadth to the island itself. Similarly, there is then another is landSālmalīdvīpatwice as broad as Plakṣadvīpa [400,000 yojanas, or 3,200,000 miles] and sur rounded by an equally broad body of water called Surāsāgara, the ocean that tastes like liq uor.(7)

On Sālmalīdvīpa there is a śālmalī tree, from which the island takes its name. That tree is as broad and tall as the plakṣa treein 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.(8) The son of Mahārāja Pri yavrata 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 corre spond to the names of the sons, are Surocana, Saumanasya, Ramaṇaka, Deva-varṣa, Pāribhadra, Āpyāyana and Avijñāta.(9) In those tracts of land there are seven mountains Svarasa, Śataśṛṅga, Vāmadeva, Kunda, Mukunda, Puṣpa-varṣa and Sahasra-śruti. There are also seven riversAnumati, Sinīvālī, Sarasvatī, Kuhū, Rajanī, Nandā and Rākā. They are still existing.(10)

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 Person ality of Godhead named Soma, the moon god.(11) [The inhabitants of Śālmalīdvīpa wor ship the demigod of the moon in the following words.] By his own rays, the moon-god has di vided the month into two fortnights, known as śukla and kṛṣṇa, for the distribution of food grains to the pitās and the demigods. The dem igod of the moon is he who divides time, and he is the king of all the residents of the uni verse. We therefore pray that he may remain our king and guide, and we offer him our re spectful obeisances.(12) 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 dem igods by the will of the Supreme Lord, appears like a second form of fire, but with very mild and pleasing flames. Its young shoots illumi nate all directions.(13)

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 re tired from family life to engage in austerities. The names of those sons are Vasu, Vasudāna, Dṛḍharuci, Stutyavrata, Nābhigupta, Vivikta and Vāmadeva.(14) 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.(15) 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.(16)

[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 of ferings of sacrifices. Therefore we request you to offer to the Supreme Personality of Godhead the yajñic ingredients we are offering the dem igods, for the Lord is the real enjoyer.(17) Outside the ocean of clarified butter is an other 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.(18) 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 al ways bathed on all sides by the Ocean of Milk and protected by Varuṇadeva.(19)

The ruler of this island was another son of Mahārāja Pri yavrata. 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 com pletely 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 at tained perfection.(20) 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, Vard hamāna, Bhojana, Upabarhiṇa, Nanda, Nan dana and Sarvatobhadra. The rivers are named Abhayā, Amṛtaughā, Āryakā, Tīrthavatī, Rūpavatī, Pavitravatī and Śuklā.(21)

The in habitants of Krauñcadvīpa are divided into four castes, called the Puruṣas, Ṛṣabhas, Draviṇas and Devakas. Using the waters of those sancti fied rivers, they worship the Supreme Person ality of Godhead by offering a palmful of water at the lotus feet of Varuṇa, the demigod who has a form of water.(22) [The inhabitants of Krauñcadvīpa worship with this mantra.] O wa ter of the rivers, you have obtained energy from the Supreme Personality of Godhead. There fore 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.(23) 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 sur rounded 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.(24)

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 situ ating his sons as its rulers, Medhātithi person ally retired, and to fix his mind completely upon the lotus feet of the Supreme Personality of Godhead, he entered a forest suitable for meditation.(25) For these lands also, there are seven boundary mountains and seven rivers. The mountains are Īśāna, Uruśṛṅga, Balabhadra, Śatakesara, Sahasrasrota, Devap āla and Mahānasa. The rivers are Anaghā, Āyurdā, Ubhayaspṛṣṭi, Aparājitā, Pañcapadī, Sahasra-śruti and Nijadhṛti.(26) The inhabit ants of those islands are also divided into four castesṚtavrata, Satyavrata, Dānavrata and Anuvratawhich 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.(27)

[The inhabitants of Śākadvīpa wor ship the Supreme Personality of Godhead in the form of Vāyu in the following words.] O Su preme 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 Super soul of everyone, O controller of the cosmic manifestation under whom everything exists, may You protect us from all dangers.(28) Outside the ocean of yogurt is another is land, known as Puṣkaradvīpa, which is 6,400,000 yojanas [51,200,000 miles] wide, twice as wide as the ocean of yogurt. It is sur rounded 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 power ful living being and who is therefore sometimes called bhagavān.(29)

In the middle of that is land 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.(30) 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 ac tivities for the sake of the Supreme Personality of Godhead like his elder brother Medhātithi.(31) For the fulfillment of material desires, the inhabitants of this tract of land wor ship the Supreme Personality of Godhead as represented by Lord Brahmā. They offer pray ers to the Lord as follows.(32)

Lord Brahmā is known as karma-maya, the form of ritualistic ceremonies, because by performing ritualistic ceremonies one may attain his position and be cause the Vedic ritualistic hymns become man ifest 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 Su preme Lord, the supreme worshipable Deity. We therefore offer our respectful obeisances unto Lord Brahmā, the form of manifest Vedic knowledge.(33) 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.(34)

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, ex tending to Lokāloka Mountain, is another land, which is made of gold. Because of its golden surface, it reflects light like the surface of a mir ror, and any physical article that falls on that land can never be perceived again. All living entities, therefore, have abandoned that golden land.(35) 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.(36) By the supreme will of Kṛṣṇa, the mountain known as Lokāloka has been installed as the outer border of the three worldsBhūrloka, Bhu varloka and Svarlokato 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 ex tend beyond it.(37)

Learned scholars who are free from mis takes, illusions and propensities to cheat have thus described the planetary systems and their particular symptoms, measurements and loca tions. With great deliberation, they have estab lished the truth that the distance between Su meru and the mountain known as Lokāloka is one fourth of the diameter of the universeor, in other words, 125,000,000 yojanas [1 billion miles].(38) 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 ele phants are Ṛṣabha, Puṣkaracūḍa, Vāmana and Aparājita. They are responsible for maintaining the planetary systems of the universe.(39)

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 mate rial 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 reli gion 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.(40) 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 po tency, yoga-māyā.(41)

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 mountainin other words, 125,000,000 yojanas [one billion miles]. Beyond Aloka-varṣa is the destination of those who aspire for liberation from the ma terial 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.(42) 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].(43)

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 cre ation, he is also called Mārtaṇḍa. He is also known as Hiraṇyagarbha because he received his material body from Hiraṇyagarbha [Lord Brahmā].(44) 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.(45) All living entities, in cluding demigods, human beings, animals, birds, insects, reptiles, creepers and trees, de pend upon the heat and light given by the sun god from the sun planet. Furthermore, it is be cause of the sun’s presence that all living enti ties can see, and therefore he is called dṛg īśvara, the Personality of Godhead presiding over sight.(46)