Advanced Astronomy In the Srimad-Bhagavatam


This ancient Vedic text gives an accurate map of the planetary orbits known to modern astronomy.
Today we take for granted that the earth is a sphere, but the early Greeks tended to think it was flat. For example, in the fifth century B.C. the philosopher Thales thought of the earth as a disk floating on water like a log.1 About a century later, Anaxagoras taught that it is flat like a lid and stays suspended in air.2 A few decades later, the famous atomist Democritus argued that the earth is shaped like a tambourine and is tilted downwards toward the south.3 Although some say that Pythagoras, in the sixth century B.C., was the first to view the earth as a sphere, this idea did not catch on quickly among the Greeks, and the first attempt to measure the earth’s diameter is generally attributed to Eratosthenes in the second century B.C.

Scholars widely believe that prior to the philosophical and scientific achievements of the Greeks, people in ancient civilized societies regarded the earth as a flat disk. So to find that the Bhagavata Purana of India appears to describe a flat earth comes as no surprise. The Bhagavata Purana, or Srimad-Bhagavatam, is dated by scholars to A.D. 500-1000, although it is acknowledged to contain much older material and its traditional date is the beginning of the third millennium B.C.

In the Bhagavatam, Bhumandala—the “earth mandala”—is a disk 500 million yojanas in diameter. The yojana is a unit of distance about 8 miles long, and so the diameter of Bhumandala is about 4 billion miles. Bhumandala is marked by circular features designated as islands and oceans. These features are listed in Table 1, along with their dimensions, as given in the Bhagavatam.

The Universe of the Vedas


At first glance, the cosmology of the Srimad-Bhagavatam might seem like a wild fantasy. Here are four ways to make sense of it all.

The inquisitive human mind naturally yearns to understand the universe and man’s place within it. Today scientists rely on powerful telescopes and sophisticated computers to formulate cosmological theories. In former times, people got their information from traditional books of wisdom. Followers of the Vedic culture, for example, learned about the cosmos from scriptures like the Srimad-Bhagavatam, or Bhagavata Purana. But the Bhagavatam’s descriptions of the universe often baffle modern students of Vedic literature. Here Bhaktivedanta Institute scientist Sadaputa Dasa (Dr. Richard Thompson) suggests a framework for understanding the Bhagavatam’s descriptions that squares with our experience and modern discoveries.

This article was adapted from Mysteries of the Sacred Universe:

The Srimad-Bhagavatam presents an earth-centered conception of the cosmos. At first glance the cosmology seems foreign, but a closer look reveals that not only does the cosmology of the Bhagavatam describe the world of our experience, but it also presents a much larger and more complete cosmological picture. I’ll explain.

The Srimad-Bhagavatam’s mode of presentation is very different from the familiar modern approach. Although the Bhagavatam’s “Earth” (disk- shaped Bhu-mandala) may look unrealistic, careful study shows that the Bhagavatam uses Bhu-mandala to represent at least four reasonable and consistent models: (1) a polar- projection map of the Earth globe, (2) a map of the solar system, (3) a topographical map of south-central Asia, and (4) a map of the celestial realm of the demigods.

Chaitanya Mahaprabhu remarked, “In every verse of Srimad-Bhagavatam and in every syllable, there are various meanings.”(Chaitanya-charitamrita, Madhya 24.318) This appears to be true, in particular, of the cosmological section of the Bhagavatam, and it is interesting to see how we can bring out and clarify some of the meanings with reference to modern astronomy.

When one structure is used to represent several things in a composite map, there are bound to be contradictions. But these do not cause a problem if we understand the underlying intent. We can draw a parallel with medieval paintings portraying several parts of a story in one composition. For example, Masaccio’s painting “The Tribute Money” (Figure 1) shows Saint Peter in three parts of a Biblical story. We see him taking a coin from a fish, speaking to Jesus, and paying a tax collector. From a literal standpoint it is contradictory to have Saint Peter doing three things at once, yet each phase of the Biblical story makes sense in its own context.

A similar painting from India (Figure 2) shows three parts of a story about Krishna. Such paintings contain apparent contradictions, such as images of one character in different places, but a person who understands the story line will not be disturbed by this. The same is true of the Bhagavatam, which uses one model to represent different features of the cosmos.

The Bhagavatam Picture at First Glance

The Fifth Canto of the Srimad-Bhagavatam tells of innumerable universes. Each one is contained in a spherical shell surrounded by layers of elemental matter that mark the boundary between mundane space and the unlimited spiritual world.

The region within the shell (Figure 3) is called the Brahmanda, or “Brahma egg.” It contains an earth disk or plane—called Bhu-mandala—that divides it into an upper, heavenly half and a subterranean half, filled with water. Bhu-mandala is divided into a series of geographic features, traditionally called dvipas, or “islands,” varshas, or “regions,” and oceans.

In the center of Bhu-mandala (Figure 4) is the circular “island” of Jambudvipa, with nine varsha subdivisions. These include Bharata-varsha, which can be understood in one sense as India and in another as the total area inhabited by human beings. In the center of Jambudvipa stands the cone-shaped Sumeru Mountain, which represents the world axis and is surmounted by the city of Brahma, the universal creator.

To any modern, educated person, this sounds like science fiction. But is it? Let’s consider the four ways of seeing the Bhagavatam’s descriptions of the Bhu- mandala.

Bhu-mandala as a Polar Projection of the Earth Globe

We begin by discussing the interpretation of Bhu-mandala as a planisphere, or a polar-projection map of the Earth globe. This is the first model given by the Bhagavatam. A stereographic projection is an ancient method of mapping points on the surface of a sphere to points on a plane. We can use this method to map a modern Earth globe onto a plane, and the resulting flat projection is called a planisphere (Figure 5). We can likewise view Bhu-mandala as a stereographic projection of a globe (Figure 6). In India such globes exist. In the example shown here (Figure 7, next page), the land area between the equator and the mountain arc is Bharata-varsha, corresponding to greater India. India is well represented, but apart from a few references to neighboring places, this globe does not give a realistic map of the Earth. Its purpose was astronomical, rather than geographical.

Although the Bhagavatam doesn’t explicitly describe the Earth as a globe, it does so indirectly. For example, it points out that night prevails diametrically opposite to a point where it is day. Likewise, the sun sets at a point opposite where it rises. Therefore, the Bhagavatam does not present the naive view that the Earth is flat.

We can compare Bhu-mandala with an astronomical instrument called an astrolabe, popular in the Middle Ages. On the astrolabe, an off-centered circle represents the orbit of the sun—the ecliptic. The Earth is represented in stereographic projection on a flat plate, called the mater. The ecliptic circle and important stars are represented on another plate, called the rete. Different planetary orbits could likewise be represented by different plates, and these would be seen projected onto the Earth plate when one looks down on the instrument.

The Bhagavatam similarly presents the orbits of the sun, the moon, planets, and important stars on a series of planes parallel to Bhu-mandala.

Seeing Bhu-mandala as a polar projection is one example of how it doesn’t represent a flat Earth.

Bhu-mandala as a Map of the Solar System

Here’s another way to look at Bhu-mandala that also shows that it’s not a flat-Earth model.

Descriptions of Bhu-mandala have features that identify it as a model of the solar system. In the previous section I interpreted Bhu-mandala as a planisphere map. But now, we’ll take it as a literal plane. When we do this, it looks at first like we’re back to the naive flat Earth, with the bowl of the sky above and the underworld below.

The scholars Giorgio de Santillana and Hertha von Dechend carried out an intensive study of myths and traditions and concluded that the so-called flat Earth of ancient times originally represented the plane of the ecliptic (the orbit of the sun) and not the Earth on which we stand. Later on, according to de Santillana and von Dechend, the original cosmic understanding of the earth was apparently lost, and the Earth beneath our feet was taken literally as a flat plate. In India, the earth of the Puranas has often been taken as literally flat. But the details given in the Bhagavatam show that its cosmology is much more sophisticated.

Not only does the Bhagavatam use the ecliptic model, but it turns out that the disk of Bhu-mandala corresponds in some detail to the solar system (Figure 8). The solar system is nearly flat. The sun, the moon, and the five traditionally known planets—Mercury through Saturn—all orbit nearly in the ecliptic plane. Thus Bhu- mandala does refer to something flat, but it’s not the Earth.

One striking feature of the Bhagavatam’s descriptions has to do with size. If we compare Bhu-mandala with the Earth, the solar system out to Saturn, and the Milky Way galaxy, Bhu-mandala matches the solar system closely, while radically differing in size from Earth and the galaxy.

Furthermore, the structures of Bhu-mandala correspond with the planetary orbits of the solar system (Figure 9). If we compare the rings of Bhu-mandala with the orbits of Mercury, Venus (Figure 10), Mars, Jupiter, and Saturn, we find several close alignments that give weight to the hypothesis that Bhu-mandala was deliberately designed as a map of the solar system.

Until recent times, astronomers generally underestimated the distance from the earth to the sun. In particular, Claudius Ptolemy, the greatest astronomer of classical antiquity, seriously underestimated the Earth-sun distance and the size of the solar system. It is remarkable, therefore, that the dimensions of Bhu-mandala in the Bhagavatam are consistent with modern data on the size of the sun’s orbit and the solar system as a whole.

Jambudvipa as a Topographical Map of South-Central Asia

Jambudvipa, the central hub of Bhumandala, can be understood as a local topographical map of part of south- central Asia. This is the third of the four interpretations of Bhu-mandala. In the planisphere interpretation, Jambudvipa represents the northern hemisphere of the Earth globe. But the detailed geographic features of Jambudvipa do not match the geography of the northern hemisphere. They do, however, match part of the Earth.

Six horizontal and two vertical mountain chains divide Jambudvipa into nine regions, or varshas (Figure 11,top left). The southernmost region is called Bharata-varsha. Careful study shows that this map corresponds to India plus adjoining areas of south-central Asia. The first step in making this identification is to observe that the Bhagavatam assigns many rivers in India to Bharata- varsha. Thus Bharata-varsha represents India. The same can be said of many mountains in Bharata-varsha. In particular, the Bhagavatam places the Himalayas to the north of Bharata-varsha in Jambudvipa (Figure 11).

A detailed study of Puranic accounts allows the other mountain ranges of Jambudvipa to be identified with mountain ranges in the region north of India. Although this region includes some of the most desolate and mountainous country in the world, it was nonetheless important in ancient times. For example, the famous Silk Road passes through this region. The Pamir Mountains can be identified with Mount Meru and Ilavrita-varsha, the square region in the center of Jambudvipa. (Note that Mount Meru does not represent the polar axis in this interpretation.)

Other Puranas give more geographical details that support this interpretation.

Bhu-mandala as a Map of the Celestial Realm of the Devas

We can also understand Bhu-mandala as a map of the celestial realm of the demigods, or devas. One curious feature of Jambudvipa is that the Bhagavatam describes all of the varshas other than Bharata-varsha as heavenly realms, where the inhabitants live for ten thousand years without suffering. This has led some scholars to suppose that Indians used to imagine foreign lands as celestial paradises. But the Bhagavatam does refer to barbaric peoples outside India, such as Huns, Greeks, Turks, and Mongolians, who were hardly thought to live in paradise. One way around this is to suppose that Bharata-varsha includes the entire Earth globe, while the other eight varshas refer to celestial realms outside the Earth. This is a common understanding in India.

But the simplest explanation for the heavenly features of Jambudvipa is that Bhu-mandala was also intended to represent the realm of the devas. Like the other interpretations we have considered, this one is based on a group of mutually consistent points in the cosmology of the Bhagavatam.

First of all, consider the very large sizes of mountains and land areas in Jambudvipa. For example, India is said to be 72,000 miles (9,000 yojanas) from north to south, or nearly three times the circumference of the Earth. Likewise, the Himalayas are said to be 80,000 miles high.

People in India in ancient times used to go in pilgrimage on foot from one end of India to the other, so they knew how large India is. Why does the Bhagavatam give such unrealistic distances? The answer is that Jambudvipa doubles as a model of the heavenly realm, in which everything is on a superhuman scale. The Bhagavatam portrays the demigods and other divine beings that inhabit this realm to be correspondingly large. Figure 12 shows Lord Siva in comparison with Europe, according to one text of the Bhagavatam.

Why would the Bhagavatam describe Jambudvipa as both part of the earth and part of the celestial realm? Because there’s a connection between the two. To understand, let’s consider the idea of parallel worlds. By siddhis, or mystic perfections, one can take shortcuts across space. This is illustrated by a story from the Bhagavatam in which the mystic yogini Citralekha abducts Aniruddha from his bed in Dvaraka and transports him mystically to a distant city (Figure 13).

Besides moving from one place to another in ordinary space, the mystic siddhis enable one to travel in the all- pervading ether or to enter another continuum. The classical example of a parallel continuum is Krishna’s transcendental realm of Vrindavan, said to be unlimitedly expansive and to exist in parallel to the finite, earthly Vrindavan in India.

The Sanskrit literature abounds with stories of parallel worlds. For example, the Mahabharata tells the story of how the Naga princess Ulupi abducted Arjuna while he was bathing in the Ganges River (Figure 14). Ulupi pulled Arjuna down not to the riverbed, as we would expect, but into the kingdom of the Nagas (celestial snakelike beings), which exists in another dimension.

Mystical travel explains how the worlds of the devas are connected with our world. In particular, it explains how Jambudvipa, as a celestial realm of devas, is connected with Jambudvipa as the Earth or part of the Earth. Thus the double model of Jambudvipa makes sense in terms of the Puranic understanding of the siddhis.

Concluding Observations:
The Vertical Dimension in Bhagavata Cosmology

For centuries the cosmology of the Bhagavatam has seemed incomprehensible to most observers, encouraging many people either to summarily reject it or to accept it literally with unquestioning faith. If we take it literally, the cosmology of the Bhagavatam not only differs from modern astronomy, but, more important, it also suffers from internal contradictions and violations of common sense. These very contradictions, however, point the way to a different understanding of Bhagavata cosmology in which it emerges as a deep and scientifically sophisticated system of thought. The contradictions show that they are caused by overlapping self-consistent interpretations that use the same textual elements to expound different ideas.

Each of the four interpretations I’ve presented deserves to be taken seriously because each is supported by many points in the text that are consistent with one another while agreeing with modern astronomy. I’ve applied the context-sensitive or multiple aspect approach, in which the same subject has different meanings in different contexts. This approach allows for the greatest amount of information to be stored in a picture or text, reducing the work required by the artist or writer. At the same time, it means that the work cannot be taken literally as a one-to-one model of reality, and it requires the viewer or reader to understand the different relevant contexts. This can be difficult when knowledge of context is lost over long periods of time.

In the Bhagavatam, the context-sensitive approach was rendered particularly appropriate by the conviction that reality, in the ultimate issue, is avak-manasam, or beyond the reach of the mundane mind or words. This implies that a literal, one-to-one model of reality is unattainable, and so one may as well pack as much meaning as possible into a necessarily incomplete description of the universe. The cosmology of the Bhagavata Purana is a sophisticated system of thought, with multiple layers of meaning, both physical and metaphysical. It combines practical understanding of astronomy with spiritual conceptions to produce a meaningful picture of the universe and reality.

Sadaputa Dasa (Richard L. Thompson) was born in Binghamton, New York, in 1947. He was a disciple of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada and a founding member of the Bhaktivedanta Institute. He passed away in 2008

In 1974, he received his Ph.D. in mathematics from Cornell University, where he specialized in probability theory and statistical mechanics. He went on to do research in quantum physics and mathematical biology at the State University of New York at Binghamton, Cambridge University in the United Kingdom, and the La Jolla Institute in San Diego.

Sadaputa Dasa wrote eight books, produced six videos on science and philosophy, and wrote many articles for scientific journals and for Back to Godhead. His last book was titled God & Science: Divine Causation and the Laws of Nature. His previous book Maya: The World As Virtual Reality explains how this world can be considered a virtual reality. His explanation accommodates empirical evidence for many phenomena that contemporary theories of consciousness cannot explain. Another book, Mysteries of the Sacred Universe, discusses evidence of advanced astronomical knowledge in India’s ancient Puranas.

Sadaputa Dasa also designed exhibits using computer animation and multimedia techniques to present the Vedic cosmology and worldview.

His books are currently on sale at the Store

Astronomy and the Antiquity of Vedic Civilization


Traditional Chinese stories tell of a monkey named Sun who goes through remarkable adventures. In one story, two “harpooners of death” capture him, claiming he has reached the limit of his destiny on earth and is due to be taken to the underworld. The story’s translator tells us that according to the Chinese the constellation Nan Teou, the Southern Dipper, decides everyone’s death, and the harpooners of death carry out the decision.

In my last column I compared Vedic ideas about time with similar ideas found in cultures around the world. We saw that many cultures share highly specific Vedic thoughts about how long ancient people lived and what happened in ancient human societies. This suggests that an ancient cultural tradition existed worldwide, hinted at today in many cultures through fragmentary and poorly understood memories but spoken of in detail in the Vedic writings.

In this column we turn from time to space. And we find that ancient traditions about the layout of the universe bear similar traces of a common cultural background.

Vedic literature divides the visible heavens into regions, which transmigrating souls are said to reach according to their karma. We can think of the constellations of stars as a road map for the soul’s travel after death. First I shall describe this map. Then I shall give some evidence that people in old cultures all over the world had a similar cosmic map, often agreeing with the Vedic map in many minute details.

To describe this map I need to introduce some basic ideas from astronomy. In both Indian and Western astronomy, the lines of latitude and longitude on the earth are projected onto the sky and set into a daily spin about the polar axis, so that to an observer on earth they seem to rotate once a day with the stars. This gives us a celestial coordinate system in which each star has a latitude, called its declination, and a longitude, called its right ascension.

We can think of the stars as points on a huge imaginary sphere, called the celestial sphere, surrounding the earth. Just as the earth has a northern and southern hemisphere separated by the equator, so does the celestial sphere.

Each year, against the background of stars, the sun completes a circuit called the ecliptic, a great circle tilted 23 degrees from the celestial equator. Around the ecliptic in a broad band stretch the twelve constellations of the zodiac and twenty-eight constellations called nakshatras, or lunar mansions.

Books of Vedic astronomy list the nakshatras and important stars. And more recent astronomers have identified the modern names of the constellations and stars to which these Vedic luminaries are thought to correspond. (The map above marks these correspondences, giving the ancient Sanskrit names and the modern locations.)

According to the Vishnu Purana, north of the star Agastya and south of the three nakshatras Mula, Purvashadha, and Uttarashadha lies the road to the region of the Pitris, Pitriloka. This is said in Vedic literature to be the headquarters of Yamaraja, the demigod who punishes sinful human beings. The Srimad-Bhagavatam (5.26.5) says that this region, along with the hellish planets, lies in the south of the universe, beneath Bhumandala, the earthly planetary system.

The nakshatra mentioned here match parts of the southern constellations Scorpio and Sagittarius, and Agastya is thought to be the star Canopus, which lies in the southern hemisphere. From the description in the Vishnu Purana, therefore, we can locate Pitriloka in terms of familiar celestial landmarks.

The Milky Way is seen in the sky as a great band of light, densely packed with stars, running roughly north and south, cutting the celestial equator at an angle of about 62 degrees. A very bright region of the Milky Way intersects the ecliptic in the constellation Sagittarius. This is close to the nakshatra Mula and Purvashadha, which form the beginning of the path of the Pitris.

Just as Pitriloka is south of the ecliptic, the higher planets are to its north. So the mystics who follow the path to these planets, the path of the demigods, also begin at Mula and Purvashadha, but they travel northward. Their journey is described in the Srimad-Bhagavatam (2.2.24-25) and in the Vishnu Purana.

Moving along the ecliptic, the mystics travel up to Revati. (This leg of their journey is called Vaishvanara.) From Revati they move through the nakshatras Ashvini, Bharani, and Krittika and travel on to the planet of the fire-god, Agni. There they are purified of all contaminations.

From Agni the mystics keep going north, through Brahmahridaya and Prajapati, following the Milky Way, and as they reach the latitudes of the seven rishis they enter Vishnupada, the path of Vishnu. This is the path they follow until they at last reach the polestar, Dhruvaloka, a spiritual planet within the material universe.

In more familiar terms, Ashvini, Bharani, and Krittika match parts of the constellations Aries and Taurus. The seven rishis (saptarshi) correspond to the constellation Ursa Major, commonly known as the Big Dipper.

Opposite the point where the Milky Way meets the ecliptic in the southern hemisphere, it intersects the ecliptic in the north, at the boundary of Taurus and Gemini. It is here that we find the star Agni.

Once we locate the paths of the Pitris and the demigods on the celestial sphere, we can ask whether other cultural traditions offer similar accounts of the soul’s celestial travels. It turns out that many do. Here are some examples:

  1. We return to the story of the Chinese monkey, Sun, mentioned in the beginning of this column. The Chinese Southern Dipper consists of six stars in Sagittarius. It is interesting to note that this constellation shares stars with two of the nakshatras marking the beginning of the path of the Pitris.
    So the start of the route to Yamaraja corresponds in this Chinese tradition to the place in the heavens where the fate of the dead is decided. The Chinese tradition also has messengers of death similar to the Vedic Yamadutas.

  2. The German scholar Franz Boll has analyzed ancient Greek traditions regarding Hades, the River Styx, and the ferryman of the underworld. We tend to think of Hades as lying beneath our feet, within the earth. Boll, however, cites texts placing this region in the heavens around the southern crossroads of the Milky Way and the ecliptic.
  3. Boll points out a close relationship between Greek and Babylonian traditions. According to his analysis, the Babylonian god Dikud, the judge of Hades, may correspond to the star Theta Ophiuchi. This star lies close to the location mentioned in the Vedic writings as the beginning of the path of the Pitris. Boll cites a text referring to this star as “the beginning of the road of the lower heavenly vault.”
  4. In North America the Pawnee and Cherokee say that the souls of the dead are received by a star at the northern end of the Milky Way. There the path divides. “He [God] directs the warriors on the dim and difficult path, and women and those who die of old age upon the brighter and easier path. The souls journey southwards; at the end of the celestial path they are received by the Spirit Star.” The anthropologist S. Hagar thinks the Spirit Star is Antares. Antares (Jyeshtha) lies, again, near the beginning of the path of the Pitris.
  5. The Roman writer Macrobius, in his Commentary on the Dream of Scipio, says that souls of the dead ascend by way of Capricorn and, to be reborn, descend again through the gate of Cancer. Here Macrobius appears to have shifted everything by one sign of the zodiac; Capricorn is next to Sagittarius, and Cancer is next to Gemini. In fact, Macrobius says in his Commentary that Capricorn and Cancer lie where the zodiac crosses the Milky Way.
  6. In Honduras and Nicaragua the Sumo say that their “Mother Scorpion,” who receives the souls of the dead, dwells at the end of the Milky Way. “And from her, represented as a mother with many breasts, at which children take suck, come the souls of the newborn.”
    Here the “Mother Scorpion” is reminiscent of the constellation Scorpius. We note that the tail of the constellation Scorpius corresponds to the nakshatra Mula.

  7. In general, Polynesians have traditionally believed in reincarnation and have held that the Milky Way is the pathway of transmigrating souls. The Mangaians of the Austral Islands in Polynesia believe that souls can enter heaven only on evenings of solstices (north islanders at one solstice and south islanders at the other).
    The important point here is that the solstices occur when the sun is near the intersection of the Milky Way and the ecliptic.

These astronomical examples, and our earlier examples about time, indicate that old cultures around the world shared a view of the cosmos similar in many ways to the Vedic one.

The details that appear again and again in these stories suggest the existence of a common cultural tradition. Yet the stories differ, and we have no clear historical records of their origin. This suggests that their common cultural source dates from the remote past. So the existence of these stories is consistent with the Vedic accounts of an ancient world civilization with a spiritual view of the origin and purpose of the universe.

(Image of The Monkey King Sun Wukong courtesy of the Smithsonian Institution)