The origin of Jambudweepa and Bhartavarsha as per vedic cosmology
Geography of the World in the Ancient times
According to our Indian geography in the ancient times, the entire landmass in the northern hemisphere was encircled by ocean in all the directions. This giant land mass on earth was called Jambudvipa. In Sanskrit language dwipa means an Island. Jambudveepa consisted of modern Asia, Europe, Africa and North America.
This Jambudvipa was divided into nine varshas (geographical regions) of which one was Bharatha Varsha. The other eight varshas were Ketumula Varsha, Hari Varsha, Ilavrita Varsha, Kuru Varsha, Hiranyaka Varsha, Ramyaka Varsha, Kimpurusha Varsha, Bhadrasva Varsha.
Of these, Ilavrita Varsha was at the present North Pole (the Arctic Region)!
The above picture depicts the Geographical Map of the very ancient times mentioned in the Vedas/Scriptures. The Map elucidates in detail the image of Jambudvipa and the nava varshas here. In the exact centre of Ilavrita Varsha, the North Pole was located.
To the west of Ilavrita varsha was said to be Ketumula Varsha which is under under Atlantic Ocean today, was situated to the west of Ilavrita varsha. Bhadrasva Varsha which is today under Pacific Ocean, was supposed to be on the east of Ilavrita varsha.
On one side of the Ilavrita Varsha were Hari Varsha, Kimpurusha Varsha and Bharatha Varsha. On the other side of the Ilavrita Varsha were Ramyaka, Hiranyaka and Kuru Varsha. Kuru Varsha was hence on the opposite side of Bharatha Varsha on the globe.
It can be observed that in those times, most of South American continent, southern half of African Continent and entire Australia were submerged under water.
On the other hand most of modern day Atlantic Ocean and Pacific Ocean, and the entire Arctic Ocean were above sea level.
Bharathavarsha- the name and glory of ancient India
In the Ancient Times India was called Bharathavarsha and it extended in the west including modern Egypt, Afghanistan, Baluchistan, Iran, Sumeria upto Caspian Sea (which was called Kashyapa Samudra in those days). Bhratahvarsha was the Greater India while Bharatha Khanda referred to the Indian Subcontinent which lies at the heart of the Vedic Civilization and extended from Himalayas in the north to KanyaKumari in the South.
Hence the aryan invasion theory of a migration of Aryans from Central Asia to modern northern India is a wrong theory,for the entire ancient aryan civilizational geography spanned across the above mentioned regions.
The very term “arya” in Sanskrit refers not to any race, but actually means a “noble person”.
According to our Puranas and Ithihasas, Bharatha Varsha are full of historical developments. During the vedic period, the vedic civilization spread across the Bharata varsha.
Saraswati River mentioned numerous times in the vedas is the cradle and heart of this vedic civilization, has dried up soon after the end of the Mahabharatha war, owing to geological events in that region. As a consequence of this, earlier lush green area of the present Rajasthan had got converted into a desert as we see it today.
The Arabian Sea did not exist during the ancient times and the land mass stretched continuously from modern India to Africa. The mighty Saraswati River born in the Himalayas flowed for over 4500 miles into Africa before entering the Oceans.
This was the largest and longest river in those days. This is the most mentioned and praised river in the Veda. Of the three Ganga Yamuna and Saraswati – the existence of the first two rivers flow even today, but Saraswati till recent times was thought to be a mythical river.
On the contrary, a recent satellite photographs and geological data revealed the existence of an ancient mighty Saraswati river and its geographical span.
The name bharathavarsha
The Sanskrit word bhārata is a derivation of bharata. The root of the term is bhr-, “to bear to carry”, with a literal meaning of “to be maintained”. The root bhr is cognate with the English verb to bear and Latin ferō.
Interestingly, the term Dharma, which is the core concept of Indian values, is derived from the root dhr, meaning – to uphold or to nourish. Both the terms Bharatha and Dharma, eventually signify that which supports universal order or the orderly existence of the individual in life.
The first Article of the Constitution of the Republic of India states, “India, that is Bharat, shall be a union of states.” Thus, India and Bharat are equally official short names for the Republic of India. The name Hindustan was used in historical contexts, especially in British times.
Bharatha Varsha was not always called by that name. Its earlier name was Aja_nabha_Varsha. Before that, it was Himavath Pradesha. In order to know the reason behind this country’s name as Bharathvavarsha, we have to go back to Swayambhu Manu, the progenitor. His son was Priyavarta, a great monarch. His son was Agni_dhara.
His son was Ajanabha also called Nabhi. Ajanabha was a very virtuous and a noble king. During his reign, the land came to be known as Ajanabha_Varsha. Ajanabha’s son was the great Rsabhadeva.
He was a saintly king. Rsabha renounced the kingdom in favor of his son Bharata and became an ascetic. Bharatha was one of the most pious and noblest of Monarchs of his line. He nourished and nurtured his subjects righteously.
During his time, the land that was until then called Aja_nabha_Varsha came to be known, as Bharatha Varsha. It has been so since then. Ajanabha (Nabhi), Rsabha and Bharatha figure prominently in the Jain tradition.
What we call Bhatatha Varsha or Bharatha is named after a very virtuous and noble king Bharatha. The best we (who are born and who reside in his land) can do is to be worthy of his name.
Obviously, in the olden days being born in Bharath was a matter of pride. In the Gita, Krishna often refers to Arjuna as Bharatha, the noble one.
Over the centuries the name of Bharatha Varsha, its shape and its extent have changed many times. Whatever is its present name, either borrowed or assigned; whatever the extent of its boundaries is; the concept of India that is Bharath has survived as a many dimensional splendor; even amidst the encircling chaos?
It has always been a nation. India has held on to its pluralism, its democratic way of life and its basic values; despite strife, contradictions and endless diversities. This is no mean achievement. It is for these reasons we call it, the Miracle that is India.
Rig Veda mentions the tribe of Bharathas several times.
The Rig Veda has a certain geographical horizon. It projects a land of seven great rivers bounded by several oceans and many mountains. It mainly shows the geographical sphere of the Bharatas and their neighbors. Accordingly, Rig Veda mentions that Bharathas ruled the land that spread over the banks of the rivers Parushni (Ravi) and Vipasa ( Beas ).
1. The Purus and in particular the Bharatas among them, are the main Vedic Aryans of the Rig Veda.
2. Bharatha son of Dushyanta
Bharathas were a clan among the Purus. The Purus prospered in the North and strengthened the Chandra vamsha (Moon Dynasty). Many generations later into this, clan was born Bharatha son of Dushyanta. The great poet Kalidasa in his epic Abhignana Shakuntalam immortalized the love of Dushyanta and Shakuntala.
As per the chronology listed in Vishnu Purana,,Bharatha son of Dushyanta appears thousands of years after Emperor Bharatha son of Rshabha. Deva. Pandavas and Kauravas are decedents of Dushyanta/Bharatha but are several generations far away from them.
Map of Jambudwipa as per vedic cosmology
According to Vedic cosmography, the entire Cosmos is divided into seven concentric island continents (sapta-dvipa vasumati) separated by the seven encircling oceans, each double the size of the preceding one (going out from within). The seven continents of the Scriptures are stated as
Jambudvipa,
Plaksadvipa,
Salmalidvipa,
Kusadvipa,
Krouncadvipa,
Sakadvipa,
Pushkaradvipa.
Seven intermediate oceans consist of salt-water, sugarcane juice, wine, ghee, curd, milk and water respectively.
Continent Jambudvipa (Indian Blackberry Island), also known as Sudarshanadvipa, forms the innermost concentric island in the above scheme.
Its name is said to derive from a Jambu tree (another name for the Indian Blackberry).
The fruits of the Jambu tree are said, in the Viṣṇupurāṇa to be as large as elephants and when they become rotten and fall upon the crest of the mountains, a river of juice is formed from their expressed juice.
The river so formed is called Jambunadi (Jambu River) and flows through Jambudvipa, whose inhabitants drink its waters. Insular continent Jambudvipa is said to comprise nine varshas (zones) and eight significant parvatas (mountains).
"According to some erudite scholars, Jambudvipa is surrounded by eight islands that are smaller in size ... called Svarnaprastha, Chandrashukla, Avartana, Ramanaka, Mandaraharina, Panchadzhanya, and Simhala Lanka.
The seven oceans respectively contain salt water, sugarcane juice, liquor, clarified butter, milk, emulsified yogurt, and sweet drinking water. All the islands are completely surrounded by these oceans, and each ocean is equal in breadth to the island it surrounds.
Mahārāja Priyavrata, the husband of Queen Barhiṣmatī, gave sovereignty over these islands to his respective sons, namely Āgnīdhra, Idhmajihva, Yajñabāhu, Hiraṇyaretā, Ghṛtapṛṣṭha, Medhātithi and Vītihotra.
Thus they all became kings by the order of their father.
It is to be understood that all the dvīpas, or islands, are surrounded by different types of oceans, and it is said herein that the breadth of each ocean is the same as that of the island it surrounds.
The length of the oceans, however, cannot equal the length of the islands. According to Vīrarāghava Ācārya, the breadth of the first island is 100,000 yojanas.
One yojana equals eight miles, and therefore the breadth of the first island is calculated to be 800,000 miles. The water surrounding it must have the same breadth, but its length must be different.
Detailed explanation of Jambudweep
According to Puranic cosmography, the entire Cosmos is divided into 7 continents (sapta-dvipa vasumati) separated by the seven encircling oceans, each double the size of the preceding one (going out from within). The seven continents of the Puranas are stated as:
Jambudvipa,
Plaksadvipa,
Salmalidvipa,
Kushadvipa,
Krounchadvipa,
Shakdvipa,
Pushkaradvipa.
1. Right in the centre of everything – Is the Sumeru Mountain – Surrounded by the 1st continent – Jambudvipa, which then, like a moat is surrounded by Salt water – Ocean I presume. Human beings live here on the Jambydvipa. It is the only Karma Bhoommi … lives which seek the heaven and Mokhsha, take birth here on the karma bhoomi.
2. Then the salt water is surrounded with the 2nd dvipa – The Plaksadviipa. The inhabitants of Plaksadvipa apparently live for one thousand years. They are beautiful like the demigods, and they also beget children like the demigods. They pray to the Sun. This island is surrounded by an ocean of sugarcane juice.
3. Then Salmalidvipa — surrounded by an equally broad body of water called Surasagara, the ocean that tastes like liquor. The inhabitants of this island worship Soma, the
4. The moon-god. This island also has a gigantic tree which is the residence of Garuda, the king of all birds and carrier of Lord Vishnu.
5. Kusadvipa is surrounded by an ocean of liquid ghee as broad as the island itself. The inhabitants worship Fire.
6. Outside the ocean of clarified butter / liquid ghee, is another island, known as Krauncadvipa. Krauncadvipa is then further surrounded by an ocean of milk as broad as the island itself. Inhabitants worshiped Varuna - the demigod who has a form of water.
7. Beyond the ocean of milk, is the island, Śākadvīpa, surrounded by an ocean churned yogurt. And its inhabitants worship the Supreme Lord in the form of Vayu - the demi god Wind / Air
8. Pushkaradvipa, surrounded by an ocean of very tasteful water. On Pushkaradvipa 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 Brahma, who is the most powerful living being and who is therefore sometimes called Bhagvan.
In the middle of this island is a great mountain named Manasottara, which is supposedly the residence of the 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 Samvatsara, encircling Mount Meru. The sun’s path on the northern side is called Uttarāyana, and its path on the southern side is called Dakshināyana.
One side represents a day for the demigods, and the other represents their night. The inhabitants of this tract of land worship the Supreme Personality of Godhead as represented by Lord Brahmā.
AND … 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.
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.
By the supreme will of Krishna, the mountain known as Lokaloka has been installed as the outer border of the three worlds — Bhurloka, Bhuvarloka and Svarloka.
Seven Dvipas. Each dvipa then has 7 islands, 7 rulers, seven boundary mountains and seven rivers. The inhabitants of every islands are also divided into four castes.
Every dvipa had a very pious tree which is worthy of worship. Each dvipa worshipped either of these:
1. The Sun
2. The Moon
3. Fire
4. Water
5. Air
Markandeya Purana portrays Jambudvipa as being depressed on its south and north and elevated and broad in the middle. The elevated region forms the varsha named Ila-vrta or Meruvarsha.
At the center of Ila-vrta lies the golden Mount Meru, the king of mountains. On the summit of Mount Meru, is the vast city of Lord Brahma, known as Brahmapuri. Surrounding Brahmapuri are 8 cities - the one of Lord Indra and of seven other Devatas.
Markandeya Purana and Brahmanda Purana divide Jambudvipa into four vast regions shaped like four petals of a lotus with Mount Meru being located at the center like a pericarp.
The city of Brahmapuri is said to be enclosed by a river, known as Akash Ganga. Akash Ganga is said to issue forth from the foot of Lord Vishnu and after washing the lunar region falls "through the skies" and after encircling the Brahmapuri "splits up into four mighty streams", which are said to flow in four opposite directions from the landscape of Mount Meru and irrigate the vast lands of Jambudvipa.
Jambudwipa is surrounded by Puîkara Island of 16 lac Yojan diameter. Following this, there is a series of oceans and islands surrounding each other having double the diameter from the preceeding ones. The name of the last island and ocean is Svyambörmaàa DvÍpa and Svayambhöramana Ocean.
If it was an example of the pre-historic era, the advancement of civilization has also made this country greatest among the greats. Sanskrit, the mother of every language, was originated from the ancient
Bharat. Bharatvarsha is the land of four Vedas. Veda means knowledge. So, it will be no exaggeration if we consider our country as the pioneer of knowledge. The original sound of Vedic hymns is Om which transformed and became the language of every clans of the world.
The mysterious stories of Puranas also have a scientific base. Darwin was not the first person concerned with the theory of evolution.
It is our Bharat that has this theory hidden with mythical stories. Everyone knows about the ten incarnations of Lord Vishnu (Dashavtara). The Matsya (animal of water), the Kurma .
The above drawing illustrates a Hindu vedic depiction that elucidates the cosmic tutrtle supporting the elephants that hold up the world, and everything is encircled by the world serpent.
In this verse it is stated that the planetary system known as Bhu-mandala extends to the limits of the sunshine. According to modern science, the sunshine reaches earth from a distance of 93,000,000 miles. If we calculate according to this modern information, 93,000,000 miles can be considered the radius of Bhu-mandala. In the Gayatri mantra, we chant om bhur bhuvah svah.
The word bhur refers to Bhu-mandala. Tat savitur varenyam: the sunshine spreads throughout Bhu-mandala. Therefore the sun is worshipable. The stars, which are known as naksatra, are not different suns, as modern astronomers suppose.
From Bhagavad-gita (10.21) we understand that the stars are similar to the moon (naksatranam aham sasi). Like the moon, the stars reflect the sunshine.
Apart from our modern distinguished estimations of where the planetary systems are located, we can understand that the sky and its various planets were studied long, long before Srimad-Bhagavatam was compiled.
It is said that the rolling wheels of Maharaja Priyavrata's chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhu-mandala is divided into seven islands.
The planetary system known as Bhu-mandala resembles a lotus flower, and its seven islands resemble the whorl of that flower.
The length and breadth of the island known as Jambudvipa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambudvipa is round like the leaf of a lotus flower.
The limits of the expansions of Govinda, the Supreme personality of Godhead, cannot be estimated by anyone, even a person as perfect as Brahma, not to speak of tiny scientists whose senses and instruments are all imperfect and who cannot give us information of even this one universe.
The planetary system known as Bhu-mandala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambudvipa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambudvipa is round like the leaf of a lotus flower.
In Jambudvipa there are nine divisions of land, each with a length of 9,000 yojanas [72,000 miles]. There are eight mountains that mark the boundaries of these divisions and separate them nicely.
Just north of Ilavrta-varsa--and going further northward, one after another--are three mountains named Nila, Sveta and Srngavan.
These mark the borders of the three varsas named Ramyaka, Hiranmaya and Kuru and separate them from one another. The width of these mountains is 2,000 yojanas [16,000 miles].
Lengthwise, they extend east and west to the beaches of the ocean of salt water. Going from south to north, the length of each mountain is one tenth that of the previous mountain, but the height of them all is the same.
Amidst these divisions, or varsas, is the varsa named Ilavrta, which is situated in the middle of the whorl of the lotus. Within Ilavrta-varsa is Sumeru Mountain, which is made of gold.
Sumeru Mountain is like the pericarp of the lotuslike Bhu-mandala planetary system. The mountain's height is the same as the width of Jambudvipa--or, in other words, 100,000 yojanas [800,000 miles].
Of that, 16,000 yojanas [128,000 miles] are within the earth, and therefore the mountain's height above the earth is 84,000 yojanas [672,000 miles]. The mountain's width is 32,000 yojanas [256,000 miles] at its summit and 16,000 yojanas at its base.
Similarly, south of Ilavrta-varsa and extending from east to west are three great mountains named (from north to south) Nisadha, Hemakuta and Himalaya?
Each of them is 10,000 yojanas [80,000 miles] high. They mark the boundaries of the three varsas named Hari-varsa, Kimpurusa-varsa and Bharata-varsa [India].
In the same way, west and east of Ilavrta-varsa are two great mountains named Malyavan and Gandhamadana respectively.
These two mountains, which are 2,000 yojanas [16,000 miles] high, extend as far as Nila Mountain in the north and Nisadha in the south. They indicate the borders of Ilavrta-varsa and also the varsas known as Ketumala and Bhadrasva.
On the four sides of the great mountain known as Sumeru are four mountains--Mandara, Merumandara, Suparsva and Kumuda--which are like its belts. The length and height of these mountains are calculated to be 10,000 yojanas [80,000 miles].
Standing like flagstaffs on the summits of these four mountains are a mango tree, a rose apple tree, a kadamba tree and a banyan tree.
Those trees are calculated to have a width of 100 yojanas [800 miles] and a height of 1,100 yojanas [8,800 miles]. Their branches also spread to a radius of 1,100 yojanas.
Between these four mountains are four huge lakes. The water of the first tastes just like milk; the water of the second, like honey; and that of the third, like sugarcane juice.
The fourth lake is filled with pure water. The celestial beings such as the Siddhas, Caranas and Gandharvas, who are also known as demigods, enjoy the facilities of those four lakes.
Consequently they have the natural perfections of mystic yoga, such as the power to become smaller than the smallest or greater than the greatest. There are also four celestial gardens named Nandana, Caitraratha, Vaibhrajaka and Sarvatobhadra.
On the lower slopes of Mandara Mountain is a mango tree named Devacuta. It is 1,100 yojanas high. Mangoes as big as mountain peaks and as sweet as nectar fall from the top of this tree for the enjoyment of the denizens of heaven.
When all those solid fruits fall from such a height, they break, and the sweet, fragrant juice within them flows out and becomes increasingly more fragrant as it mixes with other scents.
That juice cascades from the mountain in waterfalls and becomes a river called Arunoda, which flows pleasantly through the eastern side of Ilavrta.
The pious wives of the Yaksas act as personal maidservants to assist Bhavani, the wife of Lord Siva. Because they drink the water of the River Arunoda, their bodies become fragrant, and as the air carries away that fragrance, it perfumes the entire atmosphere for eighty miles around.
Similarly, the fruits of the jambu tree, which are full of pulp and have very small seeds, fall from a great height and break to pieces.
Those fruits are the size of elephants, and the juice gliding from them becomes a river named Jambu-nadi. This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilavrta, and floods the entire land of Ilavrta with juice.
We can only imagine how much juice there might be in a fruit that is the size of an elephant but has a very tiny seed. Naturally the juice from the broken jambu fruits forms waterfalls and floods the entire land of Ilavrta.
That juice produces an immense quantity of gold, as will be explained in the next verses.
The mud on both banks of the River Jambu-nadi, being moistened by the flowing juice and then dried by the air and the sunshine, produces huge quantities of gold called Jambu-nada.
The denizens of heaven use this gold for various kinds of ornaments. Therefore all the inhabitants of the heavenly planets and their youthful wives are fully decorated with golden helmets, bangles and belts, and thus they enjoy life.
On the side of Suparsva Mountain stands a big tree called Mahakadamba, which is very celebrated. From the hollows of this tree flow five rivers of honey, each about five vyamas wide.
This flowing honey falls incessantly from the top of Suparsva Mountain and flows all around Ilavrta-varsa, beginning from the western side. Thus the whole land is saturated with the pleasing fragrance.
The distance between one hand and another when one spreads both his arms is called a vyama. This comes to about eight feet.
Thus each of the rivers was about forty feet wide, making a total of about two hundred feet. The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.
Similarly, on Kumuda Mountain there is a great banyan tree, which is called Satavalsa because it has a hundred main branches. From those branches come many roots, from which many rivers are flowing.
These rivers flow down from the top of the mountain to the northern side of Ilavrta-varsa for the benefit of those who live there. Because of these flowing rivers, all the people have ample supplies of milk, yogurt, honey, clarified butter [ghee], molasses, food grains, clothes, bedding, sitting places and ornaments.
All the objects they desire are sufficiently supplied for their prosperity, and therefore they are very happy.
The residents of the material world who enjoy the products of these flowing rivers have no wrinkles on their bodies and no grey hair.
They never feel fatigue, and perspiration does not give their bodies a bad odor. They are not afflicted by old age, disease or untimely death, they do not suffer from chilly cold or scorching heat, nor do their bodies lose their luster.
They all live very happily, without anxieties, until death.
On the eastern side of Sumeru Mountain are two mountains named Jathara and Devakuta, which extend to the north and south for 18,000 yojanas [144,000 miles].
Similarly, on the western side of Sumeru are two mountains named Pavana and Pariyatra, which also extend north and south for the same distance.
On the southern side of Sumeru are two mountains named Kailasa and Karavira, which extend east and west for 18,000 yojanas, and on the northern side of Sumeru, extending for the same distance east and west, are two mountains named Trisrnga and Makara.
The width and height of all these mountains is 2,000 yojanas [16,000 miles]. Sumeru, a mountain of solid gold shining as brilliantly as fire, is surrounded by these eight mountains.
In the middle of the summit of Meru is the township of Lord Brahma. Each of its four sides is calculated to extend for ten million yojanas [eighty million miles]. It is made entirely of gold, and therefore learned scholars and sages call it Satakaumbhi.
Surrounding Brahmapuri in all directions are the residences of the eight principal governors of the planetary systems, beginning with King Indra. These abodes are similar to Brahmapuri but are one fourth the size.
Brahma's township is known as Manovati, and those of his assistants such as Indra and Agni are known as
Amaravati,
Tejovati,
Samyamani,
Krsnangana,
Sraddhavati,
Gandhavati,
Mahodaya,
Yasovati.
Brahmapuri is situated in the middle, and the other eight puris surround it in all directions.
This is a detailed description of Jambudweepa as in Srimad Bhagwatam.
The Universe as described in the Vedas
The Srimad-Bhagavatam presents an earth-centered conception of the cosmos. At first glance the cosmology seems foreign, but a closer look reveals that not only does the cosmology of the Bhagavatam describe the world of our experience, but it also presents a much larger and more complete cosmological picture. I’ll explain.
The Srimad-Bhagavatam’s mode of presentation is very different from the familiar modern approach. Although the Bhagavatam’s “Earth” (disk- shaped Bhu-mandala) may look unrealistic, careful study shows that the Bhagavatam uses Bhu-mandala to represent at least four reasonable and consistent models:
(1) a polar- projection map of the Earth globe,
(2) a map of the solar system,
(3) a topographical map of south-central Asia,
(4) a map of the celestial realm of the demigods.
A similar painting from India below shows three parts of a story about Krishna. Such paintings contain apparent contradictions, such as images of one character in different places, but a person who understands the story line will not be disturbed by this.
The same is true of the Bhagavatam, which uses one model to represent different features of the cosmos.
The Bhagavatam Picture at First Glance
The Bhagavatam Picture at First Glance
The Fifth Canto of the Srimad-Bhagavatam tells of innumerable universes. Each one is contained in a spherical shell surrounded by layers of elemental matter that mark the boundary between mundane space and the unlimited spiritual world.
The region within the shell (Figure 3) is called the Brahmanda, or “Brahma egg.” It contains an earth disk or plane—called Bhu-mandala—that divides it into an upper, heavenly half and a subterranean half, filled with water.
Bhu-mandala is divided into a series of geographic features, traditionally called dvipas, or “islands,” varshas, or “regions,” and oceans.
In the center of Bhu-mandala (Figure 4) is the circular “island” of Jambudvipa, with nine varsha subdivisions. These include Bharata-varsha, which can be understood in one sense as India and in another as the total area inhabited by human beings.
In the center of Jambudvipa stands the cone-shaped Sumeru Mountain, which represents the world axis and is surmounted by the city of Brahma, the universal creator.
To any modern, educated person, this sounds like science fiction. But is it? Let’s consider the four ways of seeing the Bhagavatam’s descriptions of the Bhu- mandala.
Bhu-mandala as a Polar Projection of the Earth Globe
We begin by discussing the interpretation of Bhu-mandala as a planisphere, or a polar-projection map of the Earth globe.
This is the first model given by the Bhagavatam. A stereographic projection is an ancient method of mapping points on the surface of a sphere to points on a plane. We can use this method to map a modern Earth globe onto a plane, and the resulting flat projection is called a planisphere (Figure 5).
We can likewise view Bhu-mandala as a stereographic projection of a globe (Figure 6). In India such globes exist.
In the example shown here (Figure 7, next page), the land area between the equator and the mountain arc is Bharata-varsha, corresponding to greater India. India is well represented, but apart from a few references to neighboring places, this globe does not give a realistic map of the Earth.
Its purpose was astronomical, rather than geographical.
Although the Bhagavatam doesn’t explicitly describe the Earth as a globe, it does so indirectly. For example, it points out that night prevails diametrically opposite to a point where it is day.
Likewise, the sun sets at a point opposite where it rises. Therefore, the Bhagavatam does not present the naive view that the Earth is flat.
We can compare Bhu-mandala with an astronomical instrument called an astrolabe, popular in the middle Ages.
On the astrolabe, an off-centered circle represents the orbit of the sun—the ecliptic. The Earth is represented in stereographic projection on a flat plate, called the mater.
The ecliptic circle and important stars are represented on another plate, called the rete. Different planetary orbits could likewise be represented by different plates, and these would be seen projected onto the Earth plate when one looks down on the instrument.
The Bhagavatam similarly presents the orbits of the sun, the moon, planets, and important stars on a series of planes parallel to Bhu-mandala.
Seeing Bhu-mandala as a polar projection is one example of how it doesn’t represent a flat Earth.
Bhu-mandala as a Map of the Solar System
Here’s another way to look at Bhu-mandala that also shows that it’s not a flat-Earth model.
Descriptions of Bhu-mandala have features that identify it as a model of the solar system. and Bhu-mandala as a planisphere map.. When we do this, it looks at first like we’re back to the naive flat Earth, with the bowl of the sky above and the underworld below.
In India, the earth of the Puranas has often been taken as literally flat. But the details given in the Bhagavatam show that its cosmology is much more sophisticated.
Not only does the Bhagavatam use the ecliptic model, but it turns out that the disk of Bhu-mandala corresponds in some detail to the solar system (Figure 8).
The solar system is nearly flat. The sun, the moon, and the five traditionally known planets—Mercury through Saturn—all orbit nearly in the ecliptic plane. Thus Bhu- mandala does refer to something flat, but it’s not the Earth.
One striking feature of the Bhagavatam’s descriptions has to do with size. If we compare Bhu-mandala with the Earth, the solar system out to Saturn, and the Milky Way galaxy, Bhu-mandala matches the solar system closely, while radically differing in size from Earth and the galaxy.
Furthermore, the structures of Bhu-mandala correspond with the planetary orbits of the solar system (Figure 9). If we compare the rings of Bhu-mandala with the orbits of Mercury, Venus (Figure 10), Mars, Jupiter, and Saturn, we find several close alignments that give weight to the hypothesis that Bhu-mandala was deliberately designed as a map of the solar system.
Until recent times, astronomers generally underestimated the distance from the earth to the sun. In particular, Claudius Ptolemy, the greatest astronomer of classical antiquity, seriously underestimated the Earth-sun distance and the size of the solar system.
It is remarkable, therefore, that the dimensions of Bhu-mandala in the Bhagavatam are consistent with modern data on the size of the sun’s orbit and the solar system as a whole.
Jambudvipa as a Topographical Map of South-Central Asia
Jambudvipa, the central hub of Bhumandala, can be understood as a local topographical map of part of south- central Asia.
This is the third of the four interpretations of Bhu-mandala. In the planisphere interpretation, Jambudvipa represents the northern hemisphere of the Earth globe.
But the detailed geographic features of Jambudvipa do not match the geography of the northern hemisphere. They do, however, match part of the Earth.
Six horizontal and two vertical mountain chains divide Jambudvipa into nine regions, or varshas (Figure 11,top left).
The southernmost region is called Bharata-varsha. Careful study shows that this map corresponds to India plus adjoining areas of south-central Asia. The first step in making this identification is to observe that the Bhagavatam assigns many rivers in India to Bharata- varsha.
Thus Bharata-varsha represents India. The same can be said of many mountains in Bharata-varsha.
In particular, the Bhagavatam places the Himalayas to the north of Bharata-varsha in Jambudvipa.
A detailed study of Puranic accounts allows the other mountain ranges of Jambudvipa to be identified with mountain ranges in the region north of India.
Although this region includes some of the most desolate and mountainous country in the world, it was nonetheless important in ancient times. For example, the famous Silk Road passes through this region.
The Pamir Mountains can be identified with Mount Meru and Ilavrita-varsha, the square region in the center of Jambudvipa. (Note that Mount Meru does not represent the polar axis in this interpretation.)
Other Puranas give more geographical details that support this interpretation.
Bhu-mandala as a Map of the Celestial Realm of the Devas
We can also understand Bhu-mandala as a map of the celestial realm of the demigods, or devas. One curious feature of Jambudvipa is that the Bhagavatam describes all of the varshas other than Bharata-varsha as heavenly realms, where the inhabitants live for ten thousand years without suffering.
This has led some scholars to suppose that Indians used to imagine foreign lands as celestial paradises. But the Bhagavatam does refer to barbaric peoples outside India, such as Huns, Greeks, Turks, and Mongolians, who were hardly thought to live in paradise.
One way around this is to suppose that Bharata-varsha includes the entire Earth globe, while the other eight varshas refer to celestial realms outside the Earth.
This is a common understanding in India.
But the simplest explanation for the heavenly features of Jambudvipa is that Bhu-mandala was also intended to represent the realm of the devas. Like the other interpretations we have considered, this one is based on a group of mutually consistent points in the cosmology of the Bhagavatam.
First of all, consider the very large sizes of mountains and land areas in Jambudvipa. For example, India is said to be 72,000 miles (9,000 yojanas) from north to south, or nearly three times the circumference of the Earth.
Likewise, the Himalayas are said to be 80,000 miles high.
People in India in ancient times used to go in pilgrimage on foot from one end of India to the other, so they knew how large India is. Why does the Bhagavatam give such unrealistic distances?
The answer is that Jambudvipa doubles as a model of the heavenly realm, in which everything is on a superhuman scale.
The Bhagavatam portrays the demigods and other divine beings that inhabit this realm to be correspondingly large. Lord Siva in comparison with Europe, according to one text of the Bhagavatam.
Why would the Bhagavatam describe Jambudvipa as both part of the earth and part of the celestial realm?
Because there’s a connection between the two. To understand, let’s consider the idea of parallel worlds.
By siddhis, or mystic perfections, one can take shortcuts across space. This is illustrated by a story from the Bhagavatam in which the mystic yogini Citralekha abducts Aniruddha from his bed in Dvaraka and transports him mystically to a distant city.
Besides moving from one place to another in ordinary space, the mystic siddhis enable one to travel in the all- pervading ether or to enter another continuum.
The classical example of a parallel continuum is Krishna’s transcendental realm of Vrindavan, said to be unlimitedly expansive and to exist in parallel to the finite, earthly Vrindavan in India.
The Sanskrit literature abounds with stories of parallel worlds. For example, the Mahabharata tells the story of how the Naga princess Ulupi abducted Arjuna while he was bathing in the Ganges River . Ulupi pulled Arjuna down not to the riverbed, as we would expect, but into the kingdom of the Nagas (celestial snakelike beings), which exists in another dimension.
Mystical travel explains how the worlds of the devas are connected with our world. In particular, it explains how Jambudvipa, as a celestial realm of devas, is connected with Jambudvipa as the Earth or part of the Earth.
Thus the double model of Jambudvipa makes sense in terms of the Puranic understanding of the siddhis.
Concluding Observations:
The Vertical Dimension in Bhagavata Cosmology
The Vertical Dimension in Bhagavata Cosmology
For centuries the cosmology of the Bhagavatam has seemed incomprehensible to most observers, encouraging many people either to summarily reject it or to accept it literally with unquestioning faith.
If we take it literally, the cosmology of the Bhagavatam not only differs from modern astronomy, but, more important, it also suffers from internal contradictions and violations of common sense.
These very contradictions, however, point the way to a different understanding of Bhagavata cosmology in which it emerges as a deep and scientifically sophisticated system of thought.
The contradictions show that they are caused by overlapping self-consistent interpretations that use the same textual elements to expound different ideas.
In the Bhagavatam, the context-sensitive approach was rendered particularly appropriate by the conviction that reality, in the ultimate issue, is avak-manasam, or beyond the reach of the mundane mind or words.
This implies that a literal, one-to-one model of reality is unattainable, and so one may as well pack as much meaning as possible into a necessarily incomplete description of the universe.
The cosmology of the Bhagavata Purana is a sophisticated system of thought, with multiple layers of meaning, both physical and metaphysical.
It combines practical understanding of astronomy with spiritual conceptions to produce a meaningful picture of the universe and reality.
