A Description of Jambūdvīpa

Srimad Bhagavatam Canto 5 Chapter 16 Text 1 to Text 29 

By His Divine Grace A C Bhaktivedanta Swami Prabhupada. 

Our small earth globe is 24,901 miles in circumference and is 7,917.5 miles in diameter. 

Our small earth globe therefore is NOT Bhu-Mandala described in Srimad Bhagavatam as 4 billion miles in diameter (500 million yojana) and 12.6 billion miles in circumference that has 14 planetary systems in it.

His Divine Grace AC Bhaktivedanta Swami Prabhupada explains our small earth planet as a global sphere.

Srila Prabhupada - "Within this material energy there are innumerable universes, in every universe there are innumerable material planets, and the earth is one of these planets. Thus we can understand what an insignificant part of the entire cosmos is this globe on which we live." (Light of the Bhāgavata 47)

While describing the character of Mahārāja Priyavrata and his descendants, Śukadeva Gosvāmī also described Meru Mountain and the planetary system known as Bhū-maṇḍala. 

Bhū-maṇḍala is like a lotus flower, and its seven islands are compared to the whorl of the lotus.

The place known as Jambūdvīpa is in the middle of that whorl. In Jambūdvīpa there is a mountain known as Sumeru, which is made of solid gold. The height of this mountain is 84,000 yojanas, of which 16,000 yojanas are below the earth. 

Its width is estimated to be 32,000 yojanas at its summit and 16,000 yojanas at its foot. 

One yojana equals approximately eight miles.

This king of mountains, Sumeru, is the support of the planet earth.

On the southern side of the land known as Ilāvṛta-varṣa are the mountains known as Himavān, Hemakūṭa and Niṣadha, and on the northern side are the mountains Nīla, Śveta and Śṛṅga. 

Similarly, on the eastern and western side there are Mālyavān and Gandhamādana, two large mountains. Surrounding Sumeru Mountain are four mountains known as 

Mandara, 

Merumandara, 

Supārśva 

Kumuda, 

Each 10,000 yojanas long and 10,000 yojanas high.

On these four mountains there are trees 1,100 yojanas high — a mango tree, a rose apple tree, a kadamba tree and a banyan tree. There are also lakes full of milk, honey, sugarcane juice and pure water. These lakes can fulfill all desires. 

There are also gardens named Nandana, Citraratha, Vaibhrājaka and Sarvatobhadra.

On the side of Supārśva Mountain is a kadamba tree with streams of honey flowing from its hollows, and on Kumuda Mountain there is a banyan tree named Śatavalśa, from whose roots flow rivers containing milk, yogurt and many other desirable things.

Surrounding Sumeru Mountain like filaments of the whorl of a lotus are twenty mountain ranges such as 

Kuraṅga, 

Kurara, 

Kusumbha, 

Vaikaṅka 

Trikūṭa. 

To the east of Sumeru are the mountains Jaṭhara and Devakūṭa, to the west are Pavana and Pāriyātra, to the south are Kailāsa and Karavīra, and to the north are Triśṛṅga and Makara.

These eight mountains are about 18,000 yojanas long, 2,000 yojanas wide and 2,000 yojanas high. On the summit of Mount Sumeru is Brahmapurī, the residence of Lord Brahmā. 

Each of its four sides is 10,000 yojanas long. Surrounding Brahmapurī are the cities of King Indra and seven other demigods. These cities are one fourth the size of Brahmapurī.

SB, Canto 5.16.1

King Parīkṣit said to Śukadeva Gosvāmī: O brāhmaṇa, you have already informed me that the radius of Bhū-maṇḍala extends as far as the sun spreads its light and heat and as far as the moon and all the stars can be seen.

Purport:

In this verse it is stated that the planetary system known as Bhū-maṇḍala 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 Bhū-maṇḍala. In the Gāyatrī mantra, we chant om bhūr bhuvaḥ svaḥ.

The word bhūr refers to Bhū-maṇḍala. Tat savitur vareṇyam: the sunshine spreads throughout Bhū-maṇḍala. Therefore the sun is worshipable. 

The stars, which are known as nakṣatra, are not different suns, as modern astronomers suppose. From Bhagavad-gītā (10.21) we understand that the stars are similar to the moon (nakṣatrāṇām ahaṁ śaśī).

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 Śrīmad-Bhāgavatam was compiled. 

Śukadeva Gosvāmī explained the location of the planets, and this indicates that the information was known long, long before Śukadeva Gosvāmī related it to Mahārāja Parīkṣit. The location of the various planetary systems was not unknown to the sages who flourished in the Vedic age.

SB, Canto 5.16.2

My dear Lord, the rolling wheels of Mahārāja Priyavrata’s chariot created seven ditches, in which the seven oceans came into existence. Because of these seven oceans, Bhū-maṇḍala is divided into seven islands. You have given a very general description of their measurement, names and characteristics. Now I wish to know of them in detail. Kindly fulfill my desire.

SB, Canto 5.16.3

When the mind is fixed upon the Supreme Personality of Godhead in His external feature made of the material modes of nature — the gross universal form — it is brought to the platform of pure goodness. 

In that transcendental position, one can understand the Supreme Personality of Godhead, Vāsudeva, who in His subtler form is self-effulgent and beyond the modes of nature. O my lord, please describe vividly how that form, which covers the entire universe, is perceived.

Purport:

Mahārāja Parīkṣit had already been advised by his spiritual master, Śukadeva Gosvāmī, to think of the universal form of the Lord, and therefore, following the advice of his spiritual master, he continuously thought of that form. 

The universal form is certainly material, but because everything is an expansion of the energy of the Supreme Personality of Godhead, ultimately nothing is material. Therefore Parīkṣit Mahārāja’s mind was saturated with spiritual consciousness. Śrīla Rūpa Gosvāmī has stated:

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

Everything, even that which is material, is connected with the Supreme Personality of Godhead. Therefore everything should be engaged in the service of the Lord. 

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura translates this verse as follows:

hari-sevāya yāhā haya anukūla

viṣaya baliyā tāhāra tyāge haya bhula

“One should not give up anything connected with the Supreme Personality of Godhead, thinking it material or enjoyable for the material senses.” 

Even the senses, when purified, are spiritual. When Mahārāja Parīkṣit was thinking of the universal form of the Lord, his mind was certainly situated on the transcendental platform.

Therefore although he might not have had any reason to be concerned with detailed information of the universe, he was thinking of it in relationship with the Supreme Lord, and therefore such geographical knowledge was not material but transcendental. 

Elsewhere in Śrīmad-Bhāgavatam (1.5.20) Nārada Muni has said, idaṁ hi viśvaṁ bhagavān ivetaraḥ: the entire universe is also the Supreme Personality of Godhead, although it appears different from Him.

Therefore although Parīkṣit Mahārāja had no need for geographical knowledge of this universe, that knowledge was also spiritual and transcendental because he was thinking of the entire universe as an expansion of the energy of the Lord.

In our preaching work also, we deal with so much property and money and so many books bought and sold, but because these dealings all pertain to the Kṛṣṇa consciousness movement, they should never be considered material. That one is absorbed in thoughts of such management does not mean that he is outside of Kṛṣṇa consciousness.

If one rigidly observes the regulative principle of chanting sixteen rounds of the mahā-mantra every day, his dealings with the material world for the sake of spreading the Kṛṣṇa consciousness movement are not different from the spiritual cultivation of Kṛṣṇa consciousness.

SB, Canto 5.16.4

The great ṛṣi Śukadeva Gosvāmī said: My dear King, there is no limit to the expansion of the Supreme Personality of Godhead’s material energy. This material world is a transformation of the material qualities [sattva-guṇa, rajo-guṇa and tamo-guṇa], yet no one could possibly explain it perfectly, even in a lifetime as long as that of Brahmā. 

No one in the material world is perfect, and an imperfect person could not describe this material universe accurately, even after continued speculation. O King, I shall nevertheless try to explain to you the principal regions, such as Bhūloka, with their names, forms, measurements and various symptoms.

Purport:

The material world is only one fourth of the Supreme Personality of Godhead’s creation, but it is unlimited and impossible for anyone to know or describe, even with the qualification of a life as long as that of Brahmā, who lives for millions and millions of years. 

Modern scientists and astronomers try to explain the cosmic situation and the vastness of space, and some of them believe that all the glittering stars are different suns.

From Bhagavad-gītā, however, we understand that all these stars (nakṣatras) are like the moon, in that they reflect the sunshine. They are not independent luminaries. 

Bhūloka is explained to be that portion of outer space through which the heat and light of the sun extend. Therefore it is natural to conclude that this universe extends in space as far as we can see and encompasses the glittering stars.

Śrīla Śukadeva Gosvāmī admitted that to give full details of this expansive material universe would be impossible, but nevertheless he wanted to give the King as much knowledge as he had received through the paramparā system. 

We should conclude that if one cannot comprehend the material expansions of the Supreme Personality of Godhead, one certainly cannot estimate the expansiveness of the spiritual world. The Brahma-saṁhitā (5.33) confirms this:

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

The limits of the expansions of Govinda, the Supreme Personality of Godhead, cannot be estimated by anyone, even a person as perfect as Brahmā, not to speak of tiny scientists whose senses and instruments are all imperfect and who cannot give us information of even this one universe. 

We should therefore be satisfied with the information obtainable from Vedic sources as spoken by authorities like Śukadeva Gosvāmī.

SB, Canto 5.16.5

The planetary system known as Bhū-maṇḍala resembles a lotus flower, and its seven islands resemble the whorl of that flower. The length and breadth of the island known as Jambūdvīpa, which is situated in the middle of the whorl, are one million yojanas [eight million miles]. Jambūdvīpa is round like the leaf of a lotus flower.

SB,Canto 5.16.6

In Jambūdvīpa 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.

Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura gives the following quotation from the Vāyu Purāṇa, wherein the locations of the various mountains, beginning with the Himālayas, are described.

dhanurvat saṁsthite jñeye dve varṣe dakṣiṇottare; dīrghāṇi tatra catvāri caturasram ilāvṛtam iti dakṣiṇottare bhāratottara-kuru-varṣe catvāri kiṁpuruṣa-harivarṣa-ramyaka-hiraṇmayāni varṣāṇi nīla-niṣadhayos tiraścinībhūya samudra-praviṣṭayoḥ saṁlagnatvam aṅgīkṛtya bhadrāśva-ketumālayor api dhanur-ākṛtitvam; atas tayor dairghyata eva madhye saṅkucitatvena nava-sahasrāyāmatvam; ilāvṛtasya tu meroḥ sakāśāt catur-dikṣu nava-sahasrāyāmatvaṁ saṁbhavet vastutas tv ilāvṛta-bhadrāśva-ketumālānāṁ catus-triṁśat-sahasrāyāmatvaṁ jñeyam.

SB, Canto 5.16.7

Amidst these divisions, or varṣas, is the varṣa named Ilāvṛta, which is situated in the middle of the whorl of the lotus. Within Ilāvṛta-varṣa is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the pericarp of the lotuslike Bhū-maṇḍala planetary system.

The mountain’s height is the same as the width of Jambūdvīpa — 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.

SB, Canto 5.16.8

Just north of Ilāvṛta-varṣa — and going further northward, one after another — are three mountains named Nīla, Śveta and Śṛṅgavān. These mark the borders of the three varṣas named Ramyaka, Hiraṇmaya 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.

Purport:

In this regard, Madhvācārya quotes the following verses from the Brahmāṇḍa Purāṇa:

yathā bhāgavate tūktaṁ

bhauvanaṁ kośa-lakṣaṇam

tasyāvirodhato yojyam

anya-granthāntare sthitam

maṇḍode puraṇaṁ caiva

vyatyāsaṁ kṣīra-sāgare

rāhu-soma-ravīṇāṁ ca

maṇḍalād dvi-guṇoktitām

vinaiva sarvam unneyaṁ

yojanābhedato ’tra tu

It appears from these verses that aside from the sun and moon, there is an invisible planet called Rāhu. The movements of Rāhu cause both solar and lunar eclipses. 

We suggest that the modern expeditions attempting to reach the moon are mistakenly going to Rāhu.

SB, Canto 5.16.9

Similarly, south of Ilāvṛta-varṣa and extending from east to west are three great mountains named (from north to south) Niṣadha, Hemakūṭa and Himālaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark the boundaries of the three varṣas named Hari-varṣa, Kimpuruṣa-varṣa and Bhārata-varṣa [India].

SB, Canto 5.16.10

In the same way, west and east of Ilāvṛta-varṣa are two great mountains named Mālyavān and Gandhamādana respectively. These two mountains, which are 2,000 yojanas [16,000 miles] high, extend as far as Nīla Mountain in the north and Niṣadha in the south. They indicate the borders of Ilāvṛta-varṣa and also the varṣas known as Ketumāla and Bhadrāśva.

Purport:

There are so many mountains, even on this planet earth. We do not think that the measurements of all of them have actually been calculated. While passing over the mountainous region from Mexico to Caracas, we actually saw so many mountains that we doubt whether their height, length and breadth have been properly measured.

Therefore, as indicated in Śrīmad-Bhāgavatam by Śukadeva Gosvāmī, we should not try to comprehend the greater mountainous areas of the universe merely by our calculations. 

Śukadeva Gosvāmī has already stated that such calculations would be very difficult even if one had a duration of life like that of Brahmā.

We should simply be satisfied with the statements of authorities like Śukadeva Gosvāmī and appreciate how the entire cosmic manifestation has been made possible by the external energy of the Supreme Personality of Godhead. 

The measurements given herein, such as 10,000 yojanas or 100,000 yojanas, should be considered correct because they have been given by Śukadeva Gosvāmī.

Our experimental knowledge can neither verify nor disprove the statements of Śrīmad-Bhāgavatam. We should simply hear these statements from the authorities. If we can appreciate the extensive energy of the Supreme Personality of Godhead, that will benefit us.

SB, Canto 5.16.11

On the four sides of the great mountain known as Sumeru are four mountains — Mandara, Merumandara, Supārśva and Kumuda — which are like its belts. The length and height of these mountains are calculated to be 10,000 yojanas [80,000 miles].

SB, Canto 5.16.12

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.

SB, Canto 5.16.13-14

O Mahārāja Parīkṣit, best of the Bharata dynasty, 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, Cāraṇas 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, Vaibhrājaka and Sarvatobhadra.

SB, Canto 5.16.15

The best of the demigods, along with their wives, who are like ornaments of heavenly beauty, meet together and enjoy within those gardens, while their glories are sung by lesser demigods known as Gandharvas.

SB Canto 5.16.16

On the lower slopes of Mandara Mountain is a mango tree named Devacūta. 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.

Purport:

In the Vāyu Purāṇa there is also a reference to this tree by great learned sages:

aratnīnāṁ śatāny aṣṭāv

eka-ṣaṣṭy-adhikāni ca

phala-pramāṇam ākhyātam

ṛṣibhis tattva-darśibhiḥ

SB, Canto 5.16.17

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 Aruṇodā, which flows pleasantly through the eastern side of Ilāvṛta.

SB, Canto 5.16.18

The pious wives of the Yakṣas act as personal maidservants to assist Bhavānī, the wife of Lord Śiva. Because they drink the water of the river Aruṇodā, their bodies become fragrant, and as the air carries away that fragrance, it perfumes the entire atmosphere for eighty miles around.

SB, Canto 5.16.19

Similarly, the fruits of the jambū 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 Jambū-nadī. 

This river falls a distance of 10,000 yojanas, from the summit of Merumandara to the southern side of Ilāvṛta, and floods the entire land of Ilāvṛta with juice.

Purport:

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 jambū fruits forms waterfalls and floods the entire land of Ilāvṛta. That juice produces an immense quantity of gold, as will be explained in the next verses.

SB, Canto 5.16.20-21

The mud on both banks of the river Jambū-nadī, being moistened by the flowing juice and then dried by the air and the sunshine, produces huge quantities of gold called Jāmbū-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.

Purport:

By the arrangement of the Supreme Personality of Godhead, the rivers on some planets produce gold on their banks. The poor inhabitants of this earth, because of their incomplete knowledge, are captivated by a so-called bhagavān who can produce a small quantity of gold.

However, it is understood that in a higher planetary system in this material world, the mud on the banks of the Jambū-nadī mixes with jambū juice, reacts with the sunshine in the air, and automatically produces huge quantities of gold. Thus the men and women are decorated there by various golden ornaments, and they look very nice.

Unfortunately, on earth there is such a scarcity of gold that the governments of the world try to keep it in reserve and issue paper currency. Because that currency is not backed up by gold, the paper they distribute as money is worthless, but nevertheless the people on earth are very proud of material advancement.

In modern times, girls and ladies have ornaments made of plastic instead of gold, and plastic utensils are used instead of golden ones, yet people are very proud of their material wealth. 

Therefore the people of this age are described as mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (Bhāg. 1.1.10).

In other words, they are extremely bad and slow to understand the opulence of the Supreme Personality of Godhead. They have been described as sumanda-matayaḥ because their conceptions are so crippled that they accept a bluffer who produces a little gold to be God. Because they have no gold in their possession, they are actually poverty-stricken, and therefore they are considered unfortunate.

Sometimes these unfortunate people want to be promoted to the heavenly planets to achieve fortunate positions, as described in this verse, but pure devotees of the Lord are not at all interested in such opulence. Indeed, devotees sometimes compare the color of gold to that of bright golden stool.

Śrī Caitanya Mahāprabhu has instructed devotees not to be allured by golden ornaments and beautifully decorated women. Na dhanaṁ na janaṁ na sundarīm: a devotee should not be allured by gold, beautiful women or the prestige of having many followers. 

Śrī Caitanya Mahāprabhu, therefore, confidentially prayed, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: 

“My Lord, please bless Me with Your devotional service. I do not want anything else.” 

A devotee may pray to be delivered from this material world. That is his only aspiration.

ayi nanda-tanuja kiṅkaraṁ

patitaṁ māṁ viṣame bhavāmbudhau

kṛpayā tava pāda-paṅkaja-

sthita-dhūlī-sadṛśaṁ vicintaya

The humble devotee simply prays to the Lord, “Kindly pick me up from the material world, which is full of varieties of material opulence, and keep me under the shelter of Your lotus feet.”

Śrīla Narottama dāsa Ṭhākura prays:

hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta,

karuṇā karaha ei-bāra

narottama-dāsa kaya, nā ṭheliha rāṅgā-pāya,

tomā vine ke āche āmāra

“O my Lord, O son of Nanda Mahārāja, now You are standing before me with Your consort, the daughter of Vṛṣabhānu, Śrīmatī Rādhārāṇī. Kindly accept me as the dust of Your lotus feet. Please do not kick me away, for I have no other shelter.”

Similarly, Prabodhānanda Sarasvatī indicates that the position of the demigods, who are decorated with golden helmets and other ornaments, is no better than a phantasmagoria (tri-daśa-pūr ākāśa-puṣpāyate). A devotee is never allured by such opulences. He simply aspires to become the dust of the lotus feet of the Lord.

SB, Canto 5.16.22

On the side of Supārśva Mountain stands a big tree called Mahākadamba, which is very celebrated. From the hollows of this tree flow five rivers of honey, each about five vyāmas wide. 

This flowing honey falls incessantly from the top of Supārśva Mountain and flows all around Ilāvṛta-varṣa, beginning from the western side. Thus the whole land is saturated with the pleasing fragrance.

Purport:

The distance between one hand and another when one spreads both his arms is called a vyāma. This comes to about eight feet. Thus each of the rivers was about forty feet wide, making a total of about two hundred feet.

SB, Canto 5.16.23

The air carrying the scent from the mouths of those who drink that honey perfumes the land for a hundred yojanas around.

SB, Canto 5.16.24

Similarly, on Kumuda Mountain there is a great banyan tree, which is called Śatavalśa 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 Ilāvṛta-varṣa 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.

Purport:

The prosperity of humanity does not depend on a demoniac civilization that has no culture and no knowledge but has only gigantic skyscrapers and huge automobiles always rushing down the highways.

The products of nature are sufficient. When there is a profuse supply of milk, yogurt, honey, food grains, ghee, molasses, dhotis, saris, bedding, sitting places and ornaments, the residents are actually opulent. 

When a profuse supply of water from the river inundates the land, all these things can be produced, and there will not be scarcity. This all depends, however, on the performance of sacrifice as described in the Vedic literature.

annād bhavanti bhūtāni

parjanyād anna-sambhavaḥ

yajñād bhavati parjanyo

yajñaḥ karma-samudbhavaḥ

“All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.” 

These are the prescriptions given in Bhagavad-gītā (3.14). If people follow these principles in full Kṛṣṇa consciousness, human society will be prosperous, and they will be happy both in this life and in the next.

SB, Canto 5.16.25

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.

Purport:

This verse hints at the perfection of human society even within this material world. The miserable conditions of this material world can be corrected by a sufficient supply of milk, yogurt, honey, ghee, molasses, food grains, ornaments, bedding, sitting places and so on. 

This is human civilization. Ample food grains can be produced through agricultural enterprises, and profuse supplies of milk, yogurt and ghee can be arranged through cow protection. Abundant honey can be obtained if the forests are protected.

Unfortunately, in modern civilization, men are busy killing the cows that are the source of yogurt, milk and ghee, they are cutting down all the trees that supply honey, and they are opening factories to manufacture nuts, bolts, automobiles and wine instead of engaging in agriculture. 

How can the people be happy? They must suffer from all the misery of materialism.

Their bodies become wrinkled and gradually deteriorate until they become almost like dwarves, and a bad odor emanates from their bodies because of unclean perspiration resulting from eating all kinds of nasty things. This is not human civilization. 

If people actually want happiness in this life and want to prepare for the best in the next life, they must adopt a Vedic civilization. In a Vedic civilization, there is a full supply of all the necessities mentioned above.

There are other mountains beautifully arranged around the foot of Mount Meru like the filaments around the whorl of a lotus flower. 

Their names are Kuraṅga, Kurara, Kusumbha, Vaikaṅka, Trikūṭa, Śiśira, Pataṅga, Rucaka, Niṣadha, Sinīvāsa, Kapila, Śaṅkha, Vaidūrya, Jārudhi, Haṁsa, Ṛṣabha, Nāga, Kālañjara and Nārada.

SB, Canto 5.16.27

On the eastern side of Sumeru Mountain are two mountains named Jaṭhara and Devakūṭa, 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 Pāriyātra, which also extend north and south for the same distance.

On the southern side of Sumeru are two mountains named Kailāsa and Karavīra, 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 Triśṛṅga 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.

SB, Canto 5.16.28

In the middle of the summit of Meru is the township of Lord Brahmā. 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 Śātakaumbhī.

SB, Canto 5.16.29

Surrounding Brahmapurī in all directions are the residences of the eight principal governors of the planetary systems, beginning with King Indra. These abodes are similar to Brahmapurī but are one fourth the size.

Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura confirms that the townships of Lord Brahmā and the eight subordinate governors of the planetary systems, beginning with Indra, are mentioned in other Purāṇas.

merau nava-pūrāṇi syur

manovaty amarāvatī

tejovatī saṁyamanī

tathā kṛṣṇāṅganā parā

śraddhāvatī gandhavatī

tathā cānyā mahodayā

yaśovatī ca brahmendra

bahyādīnāṁ yathā-kramam

Brahmā’s township is known as Manovatī, and those of his assistants such as Indra and Agni are known as Amarāvatī, Tejovatī, Saṁyamanī, Kṛṣṇāṅganā, Śraddhāvatī, Gandhavatī, Mahodayā and Yaśovatī. Brahmapurī is situated in the middle, and the other eight purīs surround it in all directions.

Thus end the Bhaktivedanta purports of the Fifth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “A Description of Jambūdvīpa.”

The Subterranean Heavenly Planets.

Srimad Bhagavatam Canto 5 Chapter 24 Text 1 to Text 31. 

By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

This chapter describes the planet Rāhu, which is 10,000 yojanas (80,000 miles) below the sun, and it also describes Atala and the other lower planetary systems. 

Rāhu is situated below the sun and moon. It is between these two planets and the earth. 

When Rāhu conceals the sun and moon, eclipses occur, either total or partial, depending on whether Rāhu moves in a straight or curving way.

Below Rāhu by another 1,000,000 yojanas (8 million miles) are the planets of the Siddhas, Cāraṇas and Vidyādharas, and below these are planets such as Yakṣaloka and Rakṣaloka. 

Below these planets is the earth, and 70,000 yojanas (280,000 miles) below the earth are the lower planetary systems — Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. 

Demons and Rakṣasas live in these lower planetary systems with their wives and children, always engaged in sense gratification and not fearing their next births.

The sunshine does not reach these planets, but they are illuminated by jewels fixed upon the hoods of snakes. Because of these shining gems there is practically no darkness. 

Those living in these planets do not become old or diseased, and they are not afraid of death from any cause but the time factor, the Supreme Personality of Godhead.

In the planet Atala, the yawning of a demon has produced three kinds of women, called svairiṇī (independent), kāmiṇī (lusty) and puḿścalī (very easily subdued by men). 

Below Atala is the planet Vitala, wherein Lord Śiva and his wife Gaurī reside.

Because of their presence, a kind of gold is produced called hāṭaka. Below Vitala is the planet Sutala, the abode of Bali Mahārāja, the most fortunate king. Bali Mahārāja was favored by the Supreme Personality of Godhead, Vāmanadeva, because of his intense devotional service.

The Lord went to the sacrificial arena of Bali Mahārāja and begged him for three paces of land, and on this plea the Lord took from him all his possessions. 

When Bali Mahārāja agreed to all this, the Lord was very pleased, and therefore the Lord serves as his doorkeeper. 

The description of Bali Mahārāja appears in the Eighth Canto of Śrīmad-Bhāgavatam.

When the Supreme Personality of Godhead offers a devotee material happiness, this is not His real favor. 

The demigods, who are very puffed up by their material opulence, pray to the Lord only for material happiness, not knowing anything better.

Devotees like Prahlāda Mahārāja, however, do not want material happiness. Not to speak of material happiness, they do not want even liberation from material bondage, although one can achieve this liberation simply by chanting the holy name of the Lord, even with improper pronunciation.

Below Sutala is the planet Talātala, the abode of the demon Maya. This demon is always materially happy because he is favored by Lord Śiva, but he cannot achieve spiritual happiness at any time. 

Below Talātala is the planet Mahātala, where there are many snakes with hundreds and thousands of hoods. Below Mahātala is Rasātala, and below that is Pātāla, where the serpent Vasukī lives with his associates.

SB 5.24.1

Śrī Śukadeva 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 Personality of Godhead. Later I shall speak further about him.

SB 5.24.2

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 nectar was being distributed, Rāhu tried to create dissension between the sun and moon by interposing himself between them. 

Rāhu is inimical toward both the sun and the moon, and therefore he always tries to cover the sunshine and moonshine on the dark-moon day and full-moon night.

Purport:

As stated herein, the sun extends for 10,000 yojanas, and the moon extends for twice that, or 20,000 yojanas. The word dvādaśa should be understood to mean twice as much as ten, or twenty. 

In the opinion of Vijayadhvaja, the extent of Rāhu should be twice that of the moon, or 40,000 yojanas.

However to reconcile this apparent contradiction to the text of the Bhāgavatam, Vijayadhvaja cites the following quotation concerning Rāhu; rāhu-soma-ravīṇāṁ tu maṇḍalā dvi-guṇoktitām. 

This means that Rāhu is twice as large as the moon, which is twice as large as the sun. This is the conclusion of the commentator Vijayadhvaja.

SB 5.24.3

After hearing from the sun and moon demigods about Rāhu’s attack, the Supreme Personality of Godhead, Viṣṇu, engages His disc, known as the Sudarśana cakra, to protect 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.

Purport:

The Supreme Personality of Godhead, Viṣṇu, is always the protector of His devotees, who are also known as demigods. The controlling demigods are most obedient to Lord Viṣṇu, although they also want material sense enjoyment, and that is why they are called demigods, or almost godly. 

Although Rāhu attempts to attack both the sun and the moon, they are protected by Lord Viṣṇu.

Being very afraid of Lord Viṣṇu’s cakra, Rāhu cannot stay in front of the sun or moon for more than a muhūrta (forty-eight minutes). The phenomenon that occurs when Rāhu blocks the light of the sun or moon is called an eclipse. 

The attempt of the scientists of this earth to go to the moon is as demoniac as Rāhu’s attack. Of course. their attempts will be failures because no one can enter the moon or sun so easily. Like the attack of Rāhu, such attempts will certainly be failures.

SB 5.24.4

Below Rāhu by 10,000 yojanas [80,000 miles] are the planets known as Siddhaloka, Cāraṇaloka and Vidyādhara-loka.

Purport:

It is said that the residents of Siddhaloka, being naturally endowed with the powers of yogīs, can go from one planet to another by their natural mystic powers without using airplanes or similar machines.

SB 5.24.5

Beneath Vidyādhara-loka, Cāraṇaloka and Siddhaloka, 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.

SB 5.24.6

Below the abodes of the Yakṣas and Rākṣasas by a distance 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.

SB 5.24.7

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.

SB 5.24.8

In these seven planetary systems, which are also known as the subterranean heavens [bila-svarga], there are very beautiful houses, gardens 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 influence.

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 illusory material happiness. 

The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without disturbances. Thus they are understood to be very attached to illusory happiness.

Purport:

According to the statements of Prahlāda Mahārāja, material enjoyment is māyā-sukha, illusory enjoyment. A Vaiṣṇava is full of anxieties for the deliverance of all living entities from such false enjoyment. 

Prahlāda Mahārāja says, māyā-sukhāya bharam udvahato vimūḍhān: these fools (vimūḍhas) are engaged in material happiness, which is surely temporary.

Whether in the heavenly planets, the lower planets or the earthly planets, people are engrossed in temporary, material happiness, forgetting that in due course of time they have to change their bodies according to the material laws and suffer the repetition of birth, death, old age and disease.

Not caring what will happen in the next birth, gross materialists are simply busy enjoying during the present short span of life. A Vaiṣṇava is always anxious to give all such bewildered materialists the real happiness of spiritual bliss.

SB 5.24.9

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 brilliantly decorated cities. 

There are many wonderful 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 valuable 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 decorated.

SB 5.24.10

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 burden of twigs with fruits and flowers, and therefore they appear extraordinarily beautiful. 

That beauty could attract anyone and make his mind fully blossom in the pleasure of sense gratification. 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 lotuses. 

Pairs of cakravākas and many other water birds nest in the lakes and always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying and conducive to enjoyment of the senses.

SB 5.24.11

Since there is no sunshine in those subterranean planets, time is not divided into days and nights, and consequently fear produced by time does not exist.

SB 5.24.12

Many great serpents reside there with gems on their hoods, and the effulgence of these gems dissipates the darkness in all directions.

SB 5.24.13

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.

SB 5.24.14

They live very auspiciously and do not fear death from anything but death’s established time, which is the effulgence of the Sudarśana cakra of the Supreme Personality of Godhead.

Purport:

This is the defect of material existence. Everything in the subterranean heavens is very nicely arranged. 

There are well situated residential quarters, there is a pleasing atmosphere, and there are no bodily inconveniences or mental anxieties, but nevertheless those who live there have to take another birth according to karma.

Persons whose minds are dull cannot understand this defect of a materialistic civilization aiming at material comforts. One may make his living conditions very pleasing for the senses, but despite all favorable conditions, one must in due course of time meet death. 

The members of a demoniac civilization endeavor to make their living conditions very comfortable, but they cannot check death. The influence of the Sudarśana cakra will not allow their so-called material happiness to endure.

SB 5.24.15

When the Sudarśana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence.

SB 5.24.16

My dear King, now I shall describe to you the lower planetary systems, one by one, beginning 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 puḿścalī.

The svairiṇīs like to marry men from their own group, the kāmiṇīs marry men from any group, and the puḿścalīs change husbands one after another. 

If a man enters the planet of Atala, these women immediately capture him and induce him to drink an intoxicating beverage made with a drug known as hāṭaka [cannabis indica].

This intoxicant endows the man with great sexual prowess, of which the women take advantage for enjoyment. 

A woman will enchant him with attractive glances, intimate words, smiles of love and then embraces. In this way she induces him to enjoy sex with her to her full satisfaction.

Because of his increased sexual power, the man thinks himself stronger than ten thousand elephants and considers himself most perfect. Indeed, illusioned and intoxicated by false pride, he thinks himself God, ignoring impending death.

5.24.17

The next planet below Atala is Vitala, wherein Lord Śiva, who is known as the master of gold mines, lives with his personal associates, the ghosts and similar living entities. 

Lord Śiva, as the progenitor, engages in sex with Bhavānī, the progenitress, to produce living entities, 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 produces gold called Hāṭaka. 

The demons who live on that planet with their wives decorate themselves with various ornaments made from that gold, and thus they live there very happily.

Purport: 

It appears that when Bhava and Bhavānī, Lord Śiva and his wife, unite sexually, the emulsification of their secretions creates a chemical which when heated by fire can produce gold. 

It is said that the alchemists of the medieval age tried to prepare gold from base metal, and Śrīla Sanātana Gosvāmī also states that when bell metal is treated with mercury, it can produce gold. 

Śrīla Sanātana Gosvāmī mentions this in regard to the initiation of low-class men to turn them into brāhmaṇas. Sanātana Gosvāmī said:

yathā kāñcanatāḿ yātikāḿsyaḿ rasa-vidhānataḥtathā dīkṣā-vidhānenadvijatvaḿ jāyate nṛṇām

"As one can transform kaḿsa, or bell metal, into gold by treating it with mercury, one can also turn a lowborn man into a brāhmaṇa by initiating him properly into Vaiṣṇava activities."

The International Society for Krishna Consciousness is trying to turn mlecchas and yavanas into real brāhmaṇas by properly initiating them and stopping them from engaging in meat-eating, intoxication, illicit sex and gambling.

One who stops these four principles of sinful activity and chants the Hare Kṛṣṇa mahā-mantra can certainly become a pure brāhmaṇa through the process of bona fide initiation, as suggested by Śrīla Sanātana Gosvāmī.

Apart from this, if one takes a hint from this verse and learns how to mix mercury with bell metal by properly heating and melting them, one can get gold very cheaply. 

we'reThe alchemists of the medieval age tried to manufacture gold, but they were unsuccessful, perhaps because they did not follow the right instructions.

5.24.18

Below the planet Vitala is another planet, known as Sutala, where the great son of Mahārāja Virocana, Bali Mahārāja, who is celebrated 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 giving 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 Supreme Personality of Godhead in the planet of Sutala.

Purport:

The Supreme Personality of Godhead is described as Uttamaśloka, "He who is worshiped by the best of selected Sanskrit verses," and His devotees such as Bali Mahārāja are also worshiped by puṇya-śloka, verses that increase one's piety. 

Bali Mahārāja offered everything to the Lord — his wealth, his kingdom and even his own body (sarvātma-nivedane baliḥ).

The Lord appeared before Bali Mahārāja as a brāhmaṇa beggar, and Bali Mahārāja gave Him everything he had. However, Bali Mahārāja did not become poor; by donating all his possessions to the Supreme Personality of Godhead, he became a successful devotee and got everything back again with the blessings of the Lord.

Similarly, those who give contributions to expand the activities of the Kṛṣṇa consciousness movement and to accomplish its objectives will never be losers; they will get their wealth back with the blessings of Lord Kṛṣṇa. 

On the other side, those who collect contributions on behalf of the International Society for Krishna Consciousness should be very careful not to use even a farthing of the collection for any purpose other than the transcendental loving service of the Lord.

5.24.19

My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality 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 Supreme 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 automatically opened. 

One should not think that Bali Mahārāja was given so much material opulence merely because of his charity.

When one becomes 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 service. 

The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.

5.24.20

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 entangled in material activities face many difficulties in the practice of mystic yoga and other endeavors to achieve that same freedom.

Purport: 

It is not a fact that one has to offer his material possessions to the Supreme Personality of Godhead and be liberated before he can engage in devotional service.

A devotee automatically attains liberation without separate endeavors. 

Bali Mahārāja did not get back all his material possessions merely because of his charity to the Lord.

One who becomes a devotee, free from material desires and motives, regards all opportunities, both material and spiritual, as benedictions from the Lord, and in this way his service to the Lord is never hampered. Bhukti, material enjoyment, and mukti, liberation, are only by-products of devotional service.

A devotee need not work separately to attain mukti. Śrīla Bilvamańgala Ṭhākura said, muktiḥ svayaḿ mukulitāñjaliḥ sevate 'smān: a pure devotee of the Lord does not have to endeavor separately for mukti, because mukti is always ready to serve him.

In this regard, Caitanya-caritāmṛta (Antya 3.177-188) describes Haridāsa Ṭhākura's confirmation of the effect of chanting the holy name of the Lord.

keha bale — 'nāma haite haya pāpa-kṣaya'keha bale — 'nāma haite jīvera mokṣa haya'

Some say that by chanting the holy name of the Lord one is freed from all the reactions of sinful life, and others say that by chanting the holy name of the Lord one attains liberation from material bondage.

haridāsa kahena, — "nāmera ei dui phala nayanāmera phale kṛṣṇa-pade prema upajaya

Haridāsa Ṭhākura, however, said that the desired result of chanting the holy name of the Lord is not that one is liberated from material bondage or freed from the reactions of sinful life. 

The actual result of chanting the holy name of the Lord is that one awakens his dormant Kṛṣṇa consciousness, his loving service to the Lord.

ānuṣańgika phala nāmera — 'mukti', 'pāpa-nāśa'tāhāra dṛṣṭānta yaiche sūryera prakāśa

Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. 

If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. In this regard Haridāsa Ṭhākura gave an example comparing the power of the holy name to sunshine.

ei ślokera artha kara paṇḍitera gaṇa"sabe kahe, — 'tumi kaha artha-vivaraṇa'

He placed a verse before all the learned scholars present, but the learned scholars asked him to state the purport of the verse.

haridāsa kahena, — "yaiche sūryera udayaudaya nā haite ārambhe tamera haya kṣaya

Haridāsa Ṭhākura said that as the sun begins to rise, it dissipates the darkness of night, even before the sunshine is visible.

caura-preta-rākṣasādira bhaya haya nāśaudaya haile dharma-karma-ādi parakāśa

Before the sunrise even takes place, the light of dawn destroys the fear of the dangers of the night, such as disturbances by thieves, ghosts and Rākṣasas, and when the sunshine actually appears, one engages in his duties.

aiche nāmodayārambhe pāpa-ādira kṣayaudaya kaile kṛṣṇa-pade haya premodaya

Similarly, even before one's chanting of the holy name is pure, one is freed from all sinful reactions, and when he chants purely he becomes a lover of Kṛṣṇa.

'mukti' tuccha-phala haya nāmābhāsa haiteye mukti bhakta nā laya, se kṛṣṇa cāhe dite"

A devotee never accepts mukti, even if Kṛṣṇa offers it. Mukti, freedom from all sinful reactions, is obtained even by nāmābhāsa, or a glimpse of the light of the holy name before its full light is perfectly visible.

The nāmābhāsa stage is between that of nāma-aparādha, or chanting of the holy name with offenses, and pure chanting. There are three stages in chanting the holy name of the Lord. In the first stage, one commits ten kinds of offenses while chanting.

In the next stage, nāmābhāsa, the offenses have almost stopped, and one is coming to the platform of pure chanting. In the third stage, when one chants the Hare Kṛṣṇa mantra without offenses, his dormant love for Kṛṣṇa immediately awakens. This is the perfection.

5.24.21

The Supreme Personality of Godhead, who is situated in everyone's heart as the Supersoul, sells Himself 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 transcendental bliss from realizing the Supersoul within themselves.

Purport:

The Lord became Bali Mahārāja's doorkeeper not because of his giving everything to the Lord, but because of his exalted position as a lover of the Lord.

5.24.22

The Supreme Personality of Godhead did not award His mercy to Bali Mahārāja by giving him material happiness and opulence, for these make one forget loving service to the Lord. The result of material opulence is that one can no longer absorb his mind in the Supreme Personality of Godhead.

Purport: 

There are two kinds of opulence. One, which results from one's karma, is material, whereas the other is spiritual. A surrendered soul who fully depends upon the Supreme Personality of Godhead does not want material opulence for sense gratification.

Therefore when a pure devotee is seen to possess exalted material opulence, it is not due to his karma. Rather, it is due to his bhakti. In other words, he is in that position because the Supreme Lord wants him to execute service to Him very easily and opulently.

The special mercy of the Lord for the neophyte devotee is that he becomes materially poor. This is the Lord's mercy because if a neophyte devotee becomes materially opulent, he forgets the service of the Lord. However, if an advanced devotee is favored by the Lord with opulence, it is not material opulence but a spiritual opportunity.

Material opulence offered to the demigods causes forgetfulness of the Lord, but opulence was given to Bali Mahārāja for continuing service to the Lord, which was free from any touch of māyā.

5.24.23

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. Nevertheless, although all his property was taken and he was thrown into a cave, Bali Mahārāja was such a great devotee that he spoke as follows.

5.24.24

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 completely ignorant concerning spiritual advancement. 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 loving service, engaged Him in asking me for alms to gain the three worlds for his sense gratification.

Sovereignty over the three worlds is very insignificant because whatever material opulence one may possess lasts only for an age of Manu, which is but a tiny fraction of endless time.

Purport: 

Bali Mahārāja was so powerful that he fought with Indra and took possession of the three worlds. Indra was certainly very advanced in knowledge, but instead of asking Vāmanadeva for engagement in His service, he used the Lord to beg for material possessions that would lie finished at the end of one age of Manu.

An age of Manu, which is the duration of Manu's life, is calculated to last seventy-two yugas. One yuga consists of 4,300,000 years, and therefore the duration of Manu's life is 309,600,000 years. 

The demigods possess their material opulence only until the end of the life of Manu. Time is insurmountable. The time one is allotted, even if it be millions of years, is quickly gone.

The demigods own their material possessions only within the limits of time. Therefore Bali Mahārāja lamented that although Indra was very learned, he did not know how to use his intelligence properly, for instead of asking Vāmanadeva to allow him to engage in His service, Indra used Him to beg Bali Mahārāja for material wealth.

Although Indra was learned and his prime minister, Bṛhaspati, was also learned, neither of them begged to be able to render loving service to Lord Vāmanadeva. Therefore Bali Mahārāja lamented for Indra.

5.24.25

Bali Mahārāja said: My grandfather Prahlāda Mahārāja is the only person who understood his own self-interest. Upon the death of Prahlāda's father, Hiraṇyakaśipu, Lord Nṛsiḿhadeva wanted to offer Prahlāda his father's kingdom and even wanted to grant him liberation from material bondage, but Prahlāda accepted neither.

Liberation and material opulence, he thought, are obstacles to devotional service, and therefore such gifts from the Supreme Personality of Godhead are not His actual mercy. 

Consequently, instead of accepting the results of karma and jñāna, Prahlāda Mahārāja simply begged the Lord for engagement in the service of His servant.

Purport: 

Śrī Caitanya Mahāprabhu has instructed that an unalloyed devotee should consider himself a servant of the servant of the servant of the Supreme Lord (gopī-bhartuḥ pāda-kamalayor dāsa-dāsānudāsaḥ). 

In Vaiṣṇava philosophy, one should not even become a direct servant. Prahlāda Mahārāja was offered all the blessings of an opulent position in the material world and even the liberation of merging into Brahman, but he refused all this.

He simply wanted to engage in the service of the servant of the servant of the Lord. Therefore Bali Mahārāja said that because his grandfather Prahlāda Mahārāja had rejected the blessings of the Supreme Personality of Godhead in terms of material opulence and liberation from material bondage, he truly understood his self-interest.

5.24.26

Bali Mahārāja said: Persons like us, who are still attached to material enjoyment, who are contaminated 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.

Purport: 

It is said that for spiritual realization one must follow great personalities like Lord Brahmā, Devarṣi Nārada, Lord Śiva and Prahlāda Mahārāja. 

The path of bhakti is not at all difficult if we follow in the footsteps of previous ācāryas and authorities, but those who are too materially contaminated by the modes of material nature cannot follow them.

Although Bali Mahārāja was actually following the path of his grandfather, because of his great humility he thought that he was not. 

It is characteristic of advanced Vaiṣṇavas following the principles of bhakti that they think themselves ordinary human beings. 

This is not an artificial exhibition of humility; a Vaiṣṇava sincerely thinks this way and therefore never admits his exalted position.

5.24.27

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, Vāmanadeva kicked him a distance of eighty thousand miles with His big toe. I shall explain the character and activities of Bali Mahārāja later [in the Eighth Canto of Śrīmad-Bhāgavatam].

5.24.28

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 benefit 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 Supreme Personality of Godhead.

5.24.29

The planetary 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 prominent 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.

Purport: 

It is stated here that the snakes who live in the planetary system known as Mahātala are very powerful and have many hoods. 

They live with their wives and children and consider themselves very happy, although they are always full of anxiety because of Garuḍa, who comes there to destroy them. 

This is the way of material life. Even if one lives in the most abominable condition, he still thinks himself happy with his wife, children, friends and relatives.

5.24.30

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 Sudarśana 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 Indra.

Purport: 

It is said that there was a great fight between these serpentine demons and Indra, the King of heaven. When the defeated demons met the female messenger Saramā, who was chanting a mantra, they became afraid, and therefore they are living in the planet called Rasātala.

5.24.31

Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śańkha, Kulika, Mahāśańkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śańkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki.

They are all extremely angry, and they have many, many hoods — some 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.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fourth Chapter of Śrīmad-Bhāgavatam, entitled "The Subterranean Heavenly Planets."

The Śiśumāra Planetary Systems, text 1 to text 9

Srimad Bhagavatam Canto 5 Chapter 23.

By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

This chapter describes how all the planetary systems take shelter of the polestar, Dhruvaloka. 

It also describes the totality of these planetary systems to be Śiśumāra, another expansion of the external body of the Supreme Personality of Godhead. 

Dhruvaloka, the abode of Lord Viṣṇu within this universe, is situated 1,300,000 yojanas from the seven stars. 

In the planetary system of Dhruvaloka are the planets of the fire-god, Indra, Prajāpati, Kaśyapa and Dharma, all of whom are very respectful to the great devotee Dhruva, who lives on the polestar. 

Like bulls yoked to a central pivot, all the planetary systems revolve around Dhruvaloka, impelled by eternal time. 

Those who worship the virāṭ-puruṣa, the universal form of the Lord, conceive of this entire rotating system of planets as an animal known as śiśumāra. 

This imaginary śiśumāra is another form of the Lord. The head of the śiśumāra form is downward, and its body appears like that of a coiled snake. 

On the end of its tail is Dhruvaloka, on the body of the tail are Prajāpati, Agni, Indra and Dharma, and on the root of the tail are Dhātā and Vidhātā. 

On its waist are the seven great sages. The entire body of the śiśumāra faces toward its right and appears like a coil of stars. 

On the right side of this coil are the fourteen prominent stars from Abhijit to Punarvasu, and on the left side are the fourteen prominent stars from Puṣyā to Uttarāṣāḍhā. 

The stars known as Punarvasu and Puṣyā are on the right and left hips of the śiśumāra, and the stars known as Ārdrā and Aśleṣā are on the right and left feet of the śiśumāra. 

Other stars are also fixed on different sides of the Śiśumāra planetary system according to the calculations of Vedic astronomers. 

To concentrate their minds, yogīs worship the Śiśumāra planetary system, which is technically known as the kuṇḍalini-cakra.

SB 5.23.1

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 Uttānapāda, 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 respectful obeisances. 

They circumambulate him with their right sides toward him. I have already described the glorious activities of Mahārāja Dhruva [in the Fourth Canto of Śrīmad-Bhāgavatam].

SB 5.23.2

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, invisible, most powerful time factor causes these luminaries to revolve around the polestar without cessation.

Purport: 

It is distinctly stated herein that all the luminaries, the planets and stars, revolve by the influence of the supreme time factor. The time factor is another feature of the Supreme Personality of Godhead. 

Everyone is under the influence of the time factor, but the Supreme Personality of Godhead is so kind and loves His devotee Mahārāja Dhruva so much that He has placed all the luminaries under the control of Dhruva’s planet and has arranged for the time factor to work under him or with his cooperation. 

Everything is actually done according to the will and direction of the Supreme Personality of Godhead, but to make His devotee Dhruva the most important individual within the universe, the Lord has placed the activities of the time factor under his control.

SB 5.23.3

When bulls are yoked together and tied to a central post to thresh rice, they tread around that pivot without deviating from their proper positions — one bull being closest to the post, another 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 according 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 water 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.

Purport: 

According to the description of this verse, the hundreds and thousands of stars and the great planets such as the sun, the moon, Venus, Mercury, Mars and Jupiter are not clustered together because of the law of gravity or any similar idea of the modern scientists. 

These planets and stars are all servants of the Supreme Personality of Godhead, Govinda or Kṛṣṇa, and according to His order they sit in their chariots and travel in their respective orbits. 

The orbits in which they move are compared to machines given by material nature to the operating deities of the stars and planets, who carry out the orders of the Supreme Personality of Godhead by revolving around Dhruvaloka, which is occupied by the great devotee Mahārāja Dhruva. 

This is confirmed in the Brahma-saṁhitā (5.52) as follows:

yac-cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati sambhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. 

The sun is the king of all planetary systems and has unlimited potency in heat and light.” 

This verse from Brahma-saṁhitā confirms that even the largest and most powerful planet, the sun, rotates within a fixed orbit, or kāla-cakra, in obedience to the order of the Supreme Personality of Godhead. 

This has nothing to do with gravity or any other imaginary laws created by the material scientists.

Material scientists want to avoid the ruling government of the Supreme Personality of Godhead, and therefore they imagine different conditions under which they suppose the planets move. The only condition, however, is the order of the Supreme Personality of Godhead. 

All the various predominating deities of the planets are persons, and the Supreme Personality of Godhead is also a person. 

The Supreme Personality orders the subordinate persons, the demigods of various names, to carry out His supreme will. 

This fact is also confirmed in Bhagavad-gītā (9.10), wherein Kṛṣṇa says:

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

“This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.”

The orbits of the planets resemble the bodies in which all living entities are seated because they are both machines controlled by the Supreme Personality of Godhead. 

As Kṛṣṇa says in Bhagavad-gītā (18.61):

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe ’rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” 

The machine given by material nature — whether the machine of the body or the machine of the orbit, or kāla-cakra — works according to the orders given by the Supreme Personality of Godhead. 

The Supreme Personality of Godhead and material nature work together to maintain this great universe, and not only this universe but also the millions of other universes beyond this one.

The question of how the planets and stars are floating is also answered in this verse. It is not because of the laws of gravity. 

Rather, the planets and stars are enabled to float by manipulations of the air. 

It is due to such manipulations that big, heavy clouds float and big eagles fly in the sky. Modern airplanes like the 747 jet aircraft work in a similar way: by controlling the air, they float high in the sky, resisting the tendency to fall to earth. 

Such adjustments of the air are all made possible by the cooperation of the principles of puruṣa (male) and prakṛti (female). 

By the cooperation of material nature, which is considered to be prakṛti, and the Supreme Personality of Godhead, who is considered the puruṣa, all the affairs of the universe are going on nicely in their proper order. 

Prakṛti, material nature, is also described in the Brahma-saṁhitā (5.44) as follows:

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā

chāyeva yasya bhuvanāni bibharti durgā

icchānurūpam api yasya ca ceṣṭate sā

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“The external potency, māyā, who is of the nature of the shadow of the cit [spiritual] potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. 

I adore the primeval Lord Govinda, in accordance with whose will Durgā conducts herself.” 

Material nature, the external energy of the Supreme Lord, is also known as Durgā, or the female energy that protects the great fort of this universe. The word Durgā also means fort. 

This universe is just like a great fort in which all the conditioned souls are kept, and they cannot leave it unless they are liberated by the mercy of the Supreme Personality of Godhead. 

The Lord Himself declares in Bhagavad-gītā (4.9):

janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” 

Thus simply by Kṛṣṇa consciousness, by the mercy of the Supreme Personality of Godhead, one can be liberated, or, in other words, one can be released from the great fort of this universe and go outside it to the spiritual world.

It is also significant that the predominating deities of even the greatest planets have been offered their exalted posts because of the very valuable pious activities they performed in previous births. This is indicated herein by the words karma-nirmita-gatayaḥ. 

For example, as we have previously discussed, the moon is called jīva, which means that he is a living entity like us, but because of his pious activities he has been appointed to his post as the moon-god. 

Similarly, all the demigods are living entities who have been appointed to their various posts as the masters of the moon, the earth, Venus and so on because of their great service and pious acts. 

Only the predominating deity of the sun, Sūrya Nārāyaṇa, is an incarnation of the Supreme Personality of Godhead. Mahārāja Dhruva, the predominating deity of Dhruvaloka, is also a living entity. 

Thus there are two kinds of entities — the supreme entity, the Supreme Personality of Godhead, and the ordinary living entity, the jīva (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). 

All the demigods are engaged in the service of the Lord, and only by such an arrangement are the affairs of the universe going on.

Regarding the great eagles mentioned in this verse, it is understood that there are eagles so big that they can prey on big elephants. They fly so high that they can travel from one planet to another. 

They start flying in one planet and land in another, and while in flight they lay eggs that hatch into other birds while falling through the air. 

In Sanskrit such eagles are called śyena. Under the present circumstances, of course, we cannot see such huge birds, but at least we know of eagles that can capture monkeys and then throw them down to kill and eat them. 

Similarly, it is understood that there are gigantic birds that can carry off elephants, kill them and eat them.

The two examples of the eagle and the cloud are sufficient to prove that flying and floating can be made possible through adjustments of the air. The planets, in a similar way, are floating because material nature adjusts the air according to the orders of the Supreme Lord. 

It could be said that these adjustments constitute the law of gravity, but in any case, one must accept that these laws are made by the Supreme Personality of Godhead. 

The so-called scientists have no control over them. The scientists can falsely, improperly declare that there is no God, but this is not a fact.

SB 5.23.4

This great machine, consisting of the stars and planets, resembles the form of a śiśumāra [dolphin] in the water. It is sometimes considered an incarnation of Kṛṣṇa, Vāsudeva. Great yogīs meditate upon Vāsudeva in this form because it is actually visible.

Purport: 

Transcendentalists such as yogīs whose minds cannot accommodate the form of the Lord prefer to visualize something very great, such as the virāṭ-puruṣa. 

Therefore some yogīs contemplate this imaginary śiśumāra to be swimming in the sky the way a dolphin swims in water. They meditate upon it as the virāṭ-rūpa, the gigantic form of the Supreme Personality of Godhead.

SB 5.23.5 

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 planets 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 constellations 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].

SB 5.23.6

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.

SB 5.23.7 

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.

SB 5.23.8

My dear King, the body of the śiśumāra, as thus described, should be considered the external form of Lord Viṣṇu, the Supreme Personality 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 planets moving in different orbits! O master of all demigods, O Supreme Person, I offer my respectful obeisances unto You and meditate upon You.”

SB 5.23.9

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 day — morning, noon and evening — will surely be freed from all sinful reactions. 

If one simply offers his obeisances to this form or remembers this form three times a day, all his recent sinful activities will be destroyed.

Purport: 

Summarizing the entire description of the planetary systems of the universe, Śrīla Viśvanātha Cakravartī Ṭhākura says that one who is able to meditate upon this arrangement as the virāṭ-rūpa, or viśva-rūpa, the external body of the Supreme Personality of Godhead, and worship Him three times a day by meditation will always be free from all sinful reactions. 

Viśvanātha Cakravartī Ṭhākura estimates that Dhruvaloka, the polestar, is 3,800,000 yojanas above the sun. 

Above Dhruvaloka by 10,000,000 yojanas is Maharloka, above Maharloka by 20,000,000 yojanas is Janaloka, above Janaloka by 80,000,000 yojanas is Tapoloka, and above Tapoloka by 120,000,000 yojanas is Satyaloka. 

Thus the distance from the sun to Satyaloka is 233,800,000 yojanas, or 1,870,400,000 miles. 

The Vaikuṇṭha planets begin 26,200,000 yojanas (209,600,000 miles) above Satyaloka. 

Thus the Viṣṇu Purāṇa describes that the covering of the universe is 260,000,000 yojanas (2,080,000,000 miles) away from the sun. (Where the massive outer Brahmanda universal covering surrounding our inner material universe begins)

The distance from the sun to the earth is 100,000 yojanas, and below the earth by 70,000 yojanas are the seven lower planetary systems called- 

Atala, 

Vitala, 

Sutala, 

Talātala, 

Mahātala, 

Rasātala,

Pātāla. 

Below these lower planets by 30,000 yojanas, Śeṣa Nāga is lying on the Garbhodaka Ocean. 

That ocean is 249,800,000 yojanas deep. Thus the total diameter of the universe is approximately 500,000,000 yojanas, or 4,000,000,000 miles.

Thus end the Bhaktivedanta purports to the Fifth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “The Śiśumāra Planetary Systems.”

Many editorial changes made by Hayagriva (Professor Howard Wheeler) and comments in the 1972 edition of Bhagavad Gita are NOT in Prabhupada's original manuscript that now is in the 1983 edition of Bhagavad Gita As It Is.

The difference between the 1983 edition of Bhagavad Gita As It Is and the "incorrect 1972" edition of Bhagavad Gita As It explained here. 

Those who read only the original 1972 edition of Bhagavad Gita As It Is Ch 2 text 20 are reading the incorrect translation put there by Hayagriva dasa-

"NOR HAVING ONCE BEEN," 

These words wrongly indicate the jiva-souls have a beginning when there is no beginning or end for the jiva-souls. 

These words are not in Prabhupada's original manuscript of Bhagavad Gita As It Is. 

Those who read the 1972 edition are not understanding the jiva-souls were never "ONCE BEEN" which is really saying the jiva-souls had a beginning or were created which in incorrect. 

This is because the jiva-souls have "ALWAYS BEEN" and were NEVER  created and have no beginning or end, as corrected in the 1983 edition of Bhagavad Gita As It Is.

The jiva-souls have existed for "infinity" which means they are beginningless and endless.

Bhagavad Gita As It Is 1983 correct edition, Chapter 2 text 20-

"For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG Ch 2 text 20)

The 1972 edition indicates the soul has a beginning when in fact it does not! People who read the 1972 Bhagavad Gita As It Is are being mislead by this-

"For the soul there is never birth nor death. "Nor, having once been", does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain." (BG Ch 2 text 20)

In English "NOR HAVING ONCE BEEN" means the soul had a beginning - This is why the 1972 edition is wrong and was changed in the 1983 edition.

Prabhupada asked Jayadvaita Swami to "clean up" the punctuation and mistakes done by Hayagriva in the 1972 edition.

In "Easy Journey to Other Planets" Hayagriva left out what he did not agree with.

Those corrections are already there in the more accurate 1983 edition of Bhagavad Gita As It Is that everyone should read.*

Srila Prabhupada - "Love cannot be experienced with just one, or executed only by one, there MUST be two." (SB, lecture Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)

Even Krsna found the need to experience a loving relationship in a "two-way" exchange, this is why He divided Himself into two individuals just so He could experience loving exchanges and reciprocation with a women, and that women is Srimati Radharani.

Srila Prabhupāda – "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38, Purport)

Caitanya Caritamrita – "Rādhā and Kṛṣṇa are "one and the same", but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence. In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa." (CC Adi 4.56, Translation and Purport)

Srila Prabhupada – "Śrīmatī Rādhārāṇī is the only personality who can infuse Śrī Kṛṣṇa with transcendental pleasure. Thus Śrīmatī Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa." (TLC, Ch 32)

Genuine love or service only exists when there are "two" or more involved in a voluntary relationship of loving exchanges and reciprocation.

All jiva-souls (individual marginal living entities) are independent living beings with their own unique personality that is separate from Krsna's Personality, yet simultaneously dependent on the energies of Lord Krsna because He is the Supreme Personality of Godhead and cause of all causes.

Srila Prabhupada – "Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape? In Bengali it is said if you catch one girl or boy and you demand you love me, you love me, is it love? You love me, otherwise I will kill you! Is that love? So Krsna does not want to become a lover like that." (July 8, 1976 in Washington, D.C)

Srila Prabhupāda – ''Genuine love means a relationship between "two persons", then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

Srila Prabhupada – ''Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything in return, that is simply exploitation." (Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)

Srila Prabhupada – ''We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed by only one, there must be two. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)

Srila Prabhupada – "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There must be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)

The jiva-souls have their own unique free will eternally which is part and parcel of their constitutional make up. This means the jiva-souls have, as part of their individual personality, the capability to make their own choices, that even includes accepting or rejecting Krsna.

In other words, Krsna does not force the jiva-souls to love Him and do only what He wants, Krsna also allows the jiva-souls to decide for themselves what they choose to offer Him out of reciprocal loving exchanges. This is because love or service can never exist in a "one-way" domination.

The jiva-souls are able to always voluntarily offer their own unique contributions that Krsna does not interfere with and is pleased with because such independent offerings add mystery and integrity to relationship. If Krsna was in control of everything the jiva-souls did in thought and actions, there would be no free will, or individual contributions of personal offerings, it would be a cold impersonal stagnated relationship.

Such a selfish dictatorial version of God's kingdom would have no personal inputs, making it devoid of loving exchanges, making it an impersonal hell. If Krsna forced the jiva-souls to only do what He thinks and wants, then that is not love, that is domination, exploitation and enslavement.

"Genuine loving exchanges" are based on "free will" expressed in a two-way exchange where each individual jiva-soul is able to make their own independent choices that may agree, or disagree with Krsna. There is no concept of "freedom" unless the jiva-souls always have the choice of voluntary service based on free will. 

Srila Prabhupada - "Free will means that you can act wrongly. That is "free will." Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will." (Discussions with Srila Prabhupada on Rene Descartes philosophy)

Genuine loving devotional service can only exist on a "two-way street", where the jiva-souls also have the choice to accept or even reject Krsna. In this way a loving relationship is never forced.

Our eternal relationship with Krsna is based on loving exchanges on a two-way street, it is not a one-way street of forced obedience!

It is important to understand that love can only exist when it is based on "two-way" exchanges of mutual respect and not forced by one individual, not even Krsna.

The living entities are not "mindless" drones or yes men or women in the spiritual world, no, Krsna does not allow such impersonalism into His abode. If Krsna forced the jiva-souls to only think and do what He dictates, then loving exchanges could never exist because, as said above, loving exchanges are a two-way street, not a one-way dictatorship.

The jiva-souls are eternal individual PERSONS with their own unique character  and identity that is independent from Krsna's Personality.

Krsna does not want a relationship based on forced surrender. The jiva-soul's relationship with Krsna is unique and very personal, each jiva-soul has their own personal loving exchanges with Him unique to just them. No two jiva-souls are the same and no jiva-soul can ever become Visnu or Krsna.

As emphasised above, real love or service can only exist in a "two-way" voluntary exchange based on reciprocation and mutual respect.

Srila Prabhupada - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will! But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France)

Therefore, Krsna never forces the jiva-souls to surrender to Him, if He did, then that is not voluntary love, it is forced surrender, exploitation and abuse and such a so called bogus God MUST be rejected.

That impersonal version (attempting to finish up all activity) of Krsna Consciousness must be also rejected Prabhupada explains to us.

Srila Prabhupada  - "In Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me.’ ” Is it love? “You love me, otherwise I will kill you!’ Is that love? So Krishna does not want to become a lover like that, on the point of revolver." (Washington DC July 1976)

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence, that is force." (Los Angeles, June 23, 1975)

Srila Prabhupada - "Unless there is a possibility of misusing our free will, there is no question of freedom." (Dialectical Spiritualism, Critique of Descartes)

Ultimately, as said above, each individual jiva-soul is a unique PERSON as a spiritual bodily form originally with a two armed form with their own personality and independent character, who can choose for themselves how to voluntarily serve Krsna the Supreme Personality of Godhead and cause of all causes, the best way they can, or ignore Him if they choose to do so.

Srila Prabhupada - "The jiva-soul's position in the spiritual world is voluntary, they can become a flower to a human spiritual body, all voluntary, there is no restriction. They can serve Krsna as cow, as calf, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (Lecture SB, Melb, May 20 1975) 

In the spiritual world ALL relationships with Krsna are "equally blissful to each other," just like one may like a carnation flower while others may choose to like a rose flower.

As Prabhupada has explained, Krsna never forces the jiva-souls to surrender to Him, never forces them to love Him, that must be voluntary otherwise genuine loving exchanges can never exist.*^^*.