In this paper we shall hope to explain to members of ISKCON why the Bhu-mandala mentioned in the letter to SL Dhani is indeed a flat-Earth model, and that despite all of the modern propaganda against the flat-Earth concept, the presentation of the original Vedic flat-Earth model at the Temple of Vedic Cosmology will assuredly be in accordance with Srila Prabhupada's wish to present Vedic cosmology as it is, despite the utterance of a number of contrary statements from Srila Prabhupada that seemingly speak against the flat-Earth idea. Once these statements are seen in context of Srila Prabhupada's presentation of Vedic cosmology as an unfolding project, it will be easier to understand why Srila Prabhupada initially spoke against the flat-Earth in the manner that he did; but more importantly, why Srila Prabhupada's translation of Srimad Bhagavatam's Fifth Canto ironically leads us into a momentous, transcendental, epoch-changing, flat-Earth world-view that will provide the cosmological system for the coming world-wide transcendental culture based on the congregational chanting of the Holy names of Sri Krishna: Hare Krishna Hare Krishna, Krishna Krishna Hare Hare/Hare Rama Hare Rama, Rama Rama Hare Hare.

For those unfamiliar with our previous papers, we request the reader to please note from the outset that by the term "flat-Earth" we do not mean a flattened or 'pancake' version of the so-called globe floating in space; we refer rather to Srimad Bhagavatam's description of the gigantic landscape called Bhu-mandala (literally the 'Earth-circle') of which our known part of the Earth with its several continents is taken to be only one very small part of a much larger Earth landscape with a total diameter of 500 million yojanas. The term 'flat-Earth' is thus employed to indicate the Bhu-mandala's immense landscape which continues along a level or horizontal plane, as opposed to the globe idea wherein the landscape of the Earth is depicted as curving around the surface of a sphere.

For those who are already familiar with our articles on this subject, we apologize once again for any repetition from previous papers. Several members of the Hare Krishna movement have requested that we specifically address Srila Prabhupada's statements on the flat-Earth. The continued citation of several of Srila Prabhupada's statements against the flat-Earth idea (usually taken completely out of context) causes others who are unfamiliar with the description of the Earth in Srimad Bhagavatam to doubt that Bhu-mandala is indeed a flat-Earth design. Although we have discussed some of these statements from Srila Prabhupada in previous papers, we have not addressed the majority of them in any systematic way. Since our previous explanation for these statements is scattered through-out different papers, and therefore difficult to find, for the convenience of Srila Prabhupada's followers we would like to re-present those statements that we have previously analysed, as well as add a dozen or so other statements that we have not discussed before. Though this systematic presentation of all Srila Prabhupada's statements on the flat-Earth question will obviously entail some repetition of what we have presented before, we hope that the analysis of statements not previously discussed before will bring further clarity to the issue.

WHY IS THE SHAPE OF THE EARTH IMPORTANT?

Before engaging with the dozen or so statements on flat-Earth from Srila Prabhupada (see later parts of this paper), let us first address the question of why the shape of the Earth is an important question to begin with. Since there are multiple ways to address this question, we shall initially begin by making a point that is particularly relevant to the devotees of Sri Krishna.

FORM IS FUNDAMENTAL

The importance of questions about the shape of the Earth are relevant for the same reason that we give importance to questions about the shape of every other thing—why, for example, are we so particular about the shape of our own body, or why do we become attracted or repelled by the shape of other bodies, or why do we become obsessed with the shape of objects like cars, clothes, and jewelry, or why do we dream of the ideal and perfect house, etc? The reason for the importance given to the shape of things is because the 'form' or shape or appearance of things is fundamental not only to the material world which is comprised of numerous different forms of people, environments, animals, birds, vegetation, aquatics, etc., it is also fundamental to our nature as spiritual beings. In the modern age when so-called spiritual discourse has become dominated by voidist and impersonalist conceptions of spiritual reality, it is the great contribution of Srila Prabhupada to remind us all about the existence of eternal spiritual form.

The word 'form' occurs no less than 21,618 times in the collected works of Srila Prabhupada; it was a word that Srila Prabhupada used again and again to emphasis the conclusion of Vedic teachings that God has an eternal form and personality described in Vedic literature as Sri Krishna (the All-attractive One), and that the spiritual abode of Sri Krishna is full of other eternal spiritual beings who take the variegated eternal forms of trees, rivers, mountains, animals, birds, men and women, etc. The painting below shows Sri Krishna surrounded by His eternal loving servants.

Through-out his commentaries and lectures on Vedic texts, Srila Prabhupada explained that the forms of this material world are a temporary reflection of the transcendental forms that are eternally situated in the spiritual world (Vaikuntha). On the basis of Bhagavad-gita and Srimad Bhagavatam, Srila Prabhupada taught that each one of us has a spiritual form that is sat cit ananda (eternal, full of knowledge, and bliss). For this reason, even though we are now embodied in physical forms that are born, and grow old, and die, the eternal soul within each one of us is searching to find true form in its complete, perfect, and eternal manifestation. Srila Prabhupada taught the process of bhakti-yoga as the means for each of us to awaken one's eternal identity and relationship with Sri Krishna, and thereby go back home, back to Godhead at the end of this life.

For members of the International Society for Krishna Consciousness the issue of spiritual form and personal-ism is fundamental to any discussion about the nature of transcendental existence, therefore, it should not come as a surprise when questions are raised about the shape (form), and personality of the Earth itself. Indeed, as we shall discuss later, questions relating to the situation and shape of the Earth are raised on no less than three occasions during the discourse on Srimad Bhagavatam (See SB 2.8.15, SB 3.7.26, and SB 5.16.1-2). Sukadeva Goswami, the speaker of Srimad Bhagavatam, specifically tells us that he will describe the form (rupa) of the Earth (See SB 5.16.4).

Bearing in mind that the Srimad Bhagavatam presents Earth both as a Goddess (Bhu-devi) as well as a landscape (Bhu-mandala), any minimization or disregard of the description of the form of the circular Earth as it appears in Srimad Bhagavatam amounts to a type of impersonalism. Certainly every time ISKCON presents the Earth as a globe, the globe image obscures the fact that Srimad Bhagavatam describes a much larger Earth with many other human civilizations. When looking at the image of the so-called globe in ISKCON's presentations, one would have no idea that the Vedas actually teach how the landscape of the Earth continues beyond the boundaries of our known continents, and that we are surrounded by other human forms of life. To obscure this fact is tantamount to impersonalism. Conversely, the Srimad Bhagavatam informs us that by hearing the description of the Earth and its position in the universal form (virat-rupa), one will eventually develop realization of the personal form of Sri Krishna (see SB 5.16.3, and SB 5.26.38-39). In other words, one will develop transcendental personalism by hearing the Srimad Bhagavatam's description of the Earth, and its relation to the other lokas in the universe.

WHAT HAS THE SHAPE OF THE EARTH GOT TO DO WITH LOVE OF GOD?

Given the central importance that is given in the International Society for Krishna Consciousness to questions about material and spiritual 'form', it behooves followers of Srimad Bhagavatam to follow the discussion on the question initially raised by King Pariksit about the measurement and characteristics of the Earth (see SB 5.16.1-2). Readers of Srimad Bhagavatam's Fifth Canto may wonder, however, what questions about the shape and size of the Earth have to do with the ultimate goal of life which is to awaken love for Sri Krishna. Sri Krishna Chaitanya Mahaprabhu Himself gives the answer by declaring that every line of Srimad Bhagavatam is full of love for Krishna. In the Chaitanya Bhagavata, Sri Krishna Chaitanya Mahaprabhu states:

pade pade bhagavata—prema-rasa-maya
suniya dravila ati tomara hrdaya

"Every line of Srimad Bhagavatam is full of loving devotional mellows, and your heart melted on hearing that narration. (Chaitanya Bhagavata, Madhya-lila, 9.91)

Lord Chaitanya also said:

grantha-rupe bhagavata krsna-avatara

Srimad Bhagavatam is the incarnation of Lord Krsna in the form of a book. (Chaitanya Bhagavata, Madhya-lila 21.14)

And thus:

bhagavate acintya-isvara-buddhi yara
se janaye bhagavata-artha bhakti-sara

One who accepts Srimad Bhagavatam as the inconceivable Supreme Lord knows that pure devotional service is the purport of Srimad Bhagavatam. (Chaitanya Bhagavata, Madhya-lila, 21.25)

In his commentary to this verse Srila Bhakisiddhanta Sarasvati Thakura writes:

"Those who know that recitation of Srimad Bhagavatam is a direct form of the Supreme Lord, those who do not consider Srimad Bhagavatam mundane, and those who regulate their material intelligence by the teachings of Srimad Bhagavatam can understand that worship of the Supreme Lord is the essence of everything and the ultimate goal of life taught by Srimad Bhagavatam". (Chaitanya Bhagavata, Madhya-lila, 21.25)

Since pure devotional service is the purport of every verse of Srimad Bhagavatam, this obviously applies to the hundreds of verses that describe the Earth and other prominent features of the universe. The Srimad Bhagavatam itself declares:

"One who with undeviating attention constantly recites this literature at every moment of every hour, as well as one who faithfully hears even one verse or half a verse or a single line or even half a line, certainly purifies his very self." (SB 12.12.59)

Sri Krishna Chaitanya Mahaprabhu stresses in the above verses from Chaitanya Bhagavata that Srimad Bhagavatam is the incarnation of Krishna in the form of a book, and that every line of Srimad Bhagavatam is full of loving devotional mellows (prema-rasa). Therefore, the sections of Srimad Bhagavatam that deal with cosmology must not be taken as something mundane or beyond the purview of transcendental discussion. Even a question about the shape and size of the Earth will awaken loving devotional mellows to Sri Krishna if it is presented in the right way. To that end King Pariksit made the following request to Sukadeva Goswami:

yatha harau bhagavati
nrinam bhaktir bhavishyati
sarvatmany akhiladhare
iti sankalpya varnaya

"Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies". (SB 2.7.52)

Since the description of the Earth's shape, size, locations, and relation to the other planets takes up ten chapters of the Fifth Canto of Srimad Bhagavatam, followers of Srimad Bhagavatam cannot say the question is unimportant or irrelevant to one's practice of bhakti-yoga. The ultimate purpose of hearing discussions about the shape, size, and nature of the Earth is to awaken attraction and love for Sri Krishna. Sri Krishna not only created this beautiful masterpiece we call Earth, but He personally sports upon the Earth in His various incarnations. When we come to learn of the true size and extent of the Vedic Earth (Bhu-mandala) we not only get to appreciate Krishna's awesome power and creative abilities, but we also begin to better understand the various lilas or pastimes that Sri Krishna enacts upon the Earth. For example, the pastime of Lord Varaha lifting the Earth becomes all the more engaging when we understand that the Earth in question refers to the huge Bhu-mandala, and not to the supposed Earth globe. Images of Lord Varaha holding a globe prevent the full extent and glory of the Earth (Bhu-mandala) from becoming known. The limited circumference of the globe depicting several continents obscures the Srimad Bhagavatam's teachings that there are other parts of the Earth that continue beyond our known area. Before the 1900's, paintings of Varaha always depicted a flat-circular Earth. It was only due to the British influence in India (during the colonial period) that Indians began to loose their understanding of the Earth's true shape and size. We have discussed this history in a paper called From Earth-circle to Earth Globe and Back Again.

Regarding such seemingly disconnected topics as the shape of the Earth and love of God, in his purport to SB 2.1.26, Srila Prabhupada explains the need to cultivate a mood of devotion whilst studying the description of the universal form:

"The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virat realization will have very little effect on the seer". (SB 2.1.26 purport)

This is an important consideration for those who propagate globe ideology in the face of Srimad Bhagavatam's description of Bhu-mandala. Devotees of Sri Krishna are meant to serve the message of the Srimad Bhagavatam. This means establishing the scientific foundation for the Bhu-mandala world-view, and propagating the Srimad Bhagavatam's message to people through-out the world. Srimad Bhagavatam is the literary incarnation of Sri Krishna and servants of Sri Krishna will serve Srimad Bhagavatam by manifesting full faith in its world view. If one is lacking this service attitude 'the conception of virat realization will have very little effect on the seer'. (SB 2.1.26 purport) and one will remain in a mundane world-view.

THE EFFECTS OF SHAPES UPON OUR MIND

The specific reason why the shape of the Earth is important is because the shape of a thing has a direct effect on our consciousness. As a simple example, one can think of the sense of claustrophobia created by entering a small, cramped, dark room, as opposed to the sense of space and freedom created by a large hall engulfed in light. Or consider the spirit-crushing effect that is caused by entering into the soulless, mundane environment of a modern industrial estate, as opposed to the sense of wonder and awe evoked by entering into an ancient Vedic temple or Gothic Cathedral.

The image of the industrial estate pictured above evokes no sense of the mystery or any sense of the ultimate spiritual purpose of human existence; the effect is very different from the image of the temple or Cathedral which immediately instill a sense of transcendence and other-worldliness.

Practitioners of the Vedic architectural science known as Vastu, as also practitioners of the Chinese art of Feng Shui, are conscious that the particular shape or form of a plot of land, the shape and layout of the buildings upon it, and the correct placement and alignment of rooms and other facilities, etc., all have dramatic effects on the physical, mental, and spiritual well-being of the people who live there.

Since the shape and layout of one's house can have such dramatic effects on the mind, health, etc., how can our notion about the shape of the Earth itself have any less impact upon the minds of all of us who live upon her?

The question of the shape of the Earth is therefore a consideration for both material and spiritual life because just as our mind and spiritual health can be affected by the shape or vastu of the building that we live in, so likewise our mind and spiritual health will be affected and conditioned by our perception of the shape and nature of the universe that we live within, and particularly of the Earth that we live upon. If one lives within a false perception of reality regarding the nature of the universe, and particularly our home called Earth, then this improper perception of what is real will obviously have negative effects on one's physical, mental, and spiritual life. Indeed it is our own contention that the globe ideology is a product of non-Vedic origin, that it has neither a spiritual or material/scientific foundation, and that due to being a product of maya (illusion), the globe ideology has helped shape the present cultural milieu of secular scientism, atheism, and impersonalism. We have explored this theme in previous papers and won't repeat the arguments here. Srila Prabhupada's desire to teach Vedic cosmology through-out the world is an attempt to bring everyone into harmony with the universal order.

A person without any knowledge of Vastu may unfortunately continue to live in a house that is not properly aligned, and although the house itself may be part of the karma that causes them depression, ill-health, or misfortune, it may never occur to them to change their living situation for one that can generate a more auspicious outcome. And, just as a person can be negatively affected by the construction of their dwelling, in a similar way, a person can live on this Earth with a cosmological construct that causes them a sense of isolation, fear, meaningless, and absurdity as they are led to believe that they live on a spinning ball-shaped planet that flies without purpose through a vast, dark, lifeless, godless, and soulless universe.

Understanding the correct shape and situation of the Earth as a stationary level plane is important as it enables us to understand the rational design in Sri Krishna's creation, and thus to appreciate the sensible and rational nature of Sri Krishna Himself. The Srimad Bhagavatam's description of the Earth as a stationary landscape whereupon we all stand on the same circular and horizontal surface and look up at the stars rotating around a fixed center, opposes the counter-intuitive, perturbing, and unbalancing modern idea that we live on a ball-shaped planet, whereupon we stand upside down or topsy-turvy in relation to one another, whilst the Earth itself spins and wobbles on its axis at a thousand miles per hour as it moves without purpose along with the other planets at ridiculous speeds through infinite dark space from an unknown source to an unknown destination. Considering the principles of Vastu, is it surprising that the people of the world are driven half crazy given that they have to live with such outlandish, freaky, and dark cosmological constructs? Western cosmology creates confusion, disorientation, and fear as to our origin, whereabouts, and purpose; Vedic cosmology by contrast gives orientation, direction, and relation to the eternal center of all things, namely Sri Krishna.

Just as it may never occur to a person that the construct of their home or work building can be a cause of misery, likewise it may never occur to a person that their cosmological construct may be one of the root causes for their existential misery, and that a much happier and fulfilling life can be had by seeing the Earth (and the rest of the universe) as God has created it (and not as the various forces of the past 500 years of speculation, illusion, materialism, atheism, and vested interest have presented it).

IN ORDER TO PLAY THE GAME CALLED LIFE WE HAVE TO KNOW THE NATURE OF THE GAME-BOARD

There may be those who think the question of the shape of the Earth has already been settled, and thus not something to argue about with those who may think otherwise. Others may dismissively feel it makes no essential difference whether the Earth is round or flat, or they may feel that it is a distraction from spiritual life, or they may feel that they have simply no time for the question, and have to get on with maintaining body and soul regardless of the shape of the Earth. Are such objections justified, or are they just a lazy excuse to avoid taking the time and effort to assess one's true location and situation in the material world? In the light of Srimad Bhagavatam's description of the Earth, those who claim to be followers of this sacred text are certainly obliged to reassess their assumptions regarding the nature of the world we live in.

To those members of ISKCON who don't care if the Earth is flat or round, or who otherwise consider the question as a distraction or waste of time, we need only say that two of the most fundamental questions in life are "Who am I?" and "Where am I?" If one cannot satisfactorily answer these two questions then one can be said to be in a state of illusion, and since entanglement in illusion is what keeps the soul in the cycle of repeated birth and death, a person on the path of transcendence—brahmanah pathi (Bg 6.38) is expected to know who they are, as well as where they are—in relation to both the material world and the spiritual world. The answer to these questions is revealed in Srimad Bhagavatam. To eradicate the illusion surrounding one's situation and whereabouts in the material world, Sukadeva Goswami, the speaker of Srimad Bhagavatam has provided a description of the Earth, and its relation to the other inhabited locations within the material universe. The relation of the material universes to the spiritual world is also described.

If life is a game, how can one ascertain the ultimate purpose of the game without knowing the full extent and nature of the board on which the game is played? In this analogy the board game represents the entire material creation in which we reside, and specifically the Earth itself which is our present location. Western cosmology presents Earth as the only known planet in the universe that contains life, and depicts said Earth in the form of a globe with a limited circumference. Given this limited perception of the world, people naturally attempt to fulfill their desires and purpose in life based on this very restricted and narrow conception of reality. Srimad Bhagavatam, however, presents a very different conception of Earth (Bhu-mandala) which allows for very different possibilities and goals.

The situation is comparable to a large public park wherein one small area may be separated as a play pen for the use of small children. The small children who are absorbed in the amusements of their limited play pen may not be conscious of all of the other facilities in a park (covering many acres) such as playing fields, swimming pools, exercise equipment, beautiful gardens, etc. The children's purpose and goal is limited to exploring and enjoying the facilities of that particular area (which is generally fenced off to stop the children wandering elsewhere).

In the same way (according to Srimad Bhagavatam's description of the Earth), we are placed in one small area of a much larger Earth, and are not aware of all the other areas on the Earth's gigantic landscape. And if one hasn't personally seen the full extent of the Earth, who can say that their purpose in life is the correct one, or that their goal in life is the ultimate one?

In this regard there is an interesting verse in Srimad Bhagavatam (SB 6.5.6) wherein Srila Narada Muni jokes at the sons of Daksa (the Haryashvas) because they wanted to procreate and rule the Earth, but without first knowing the extent of the Earth itself. The verse reads:

uvaca catha haryasvah
katham srakshyatha vai prajah
adrishtvantam bhuvo yuyam
balisa bata palakah

Narada said to the Haryasvahs (uvaca catha haryasvah), why (katham) will you beget progeny (srakshyatha vai prajah) when you have not seen (adrishtva) the end (antam) of this Earth (bhuvah). Narada chastised the Haryshvas as childish and experienced (balisah) because although they were intended to be rulers of the world (palakah), they did not actually know the full extent of the Earth itself. In a similar way we each try to be masters of the world, but without understanding the Earth's true extent and nature (at least according to the measurements of Srimad Bhagavatam) which describe a landscape of 500 million yojanas (vicintitah kavibhih sa tu pancasat-koti-ganitasya bhu-golasya SB 5.20.38)

Narada then speaks a riddle to the Haryashvas (see SB 6.5.6-9) regarding various features of the Earth. By dint of their intelligence, the Haryashvas were able to decipher the cryptic language in a manner that brought them to a state of enlightenment regarding their existence in the material world, and ultimately to the stage of renunciation from material activities. Thus rather than their previous plan to create progeny and rule the Earth, the Haryashvas took to the path of transcending the material world altogether. By understanding the true aspect of the board-game, the Pracetas were able to take their life in a different direction.

Narada-Muni preaching to the Haryashvas

Though the series of cryptic verses about the Earth (SB 6.5.6-9) is intended as a metaphor for the soul's entanglement in material energy, Narada Muni's first question about the extent of the Earth has relevance to our cosmology discussion for who among us can personally say that they've seen the Earth from end to end?

One can perhaps reply that people have traveled around the world from country to country and back again, and this proves that the Earth has a limited circumference; however, on the basis of Srimad Bhagavatam description that there is more Earth, a devotee of Sri Krishna can, and must, legitimately question if such journeys around the world are merely circumnavigations around a small limited area of a much larger flat-Earth—comparable to a bull with blinkers on, who is tethered to a yoke on a grinding mill, and simply moving around in circles without ever discovering the neighboring fields in his vicinity.

A person may also protest that we've all seen images of the Earth from outer-space, and thus there can be no doubting that the Earth has a certain observable shape and extent; however, on the basis of Srimad Bhagavatam, a devotee of Sri Krishna can again legitimately question the authenticity of such images for who is behind the production of such images, and do the agencies behind such images have a motive for presenting the Earth in a particular way? For many people, the issue of questioning mainstream authorities and perceptions is an unsettling procedure, and out of fear of falling into a deep rabbit hole of illusion and deception, most people tend to steer away from anything hinting at conspiracy.

Why would anyone lie you may ask?

The answer is that just as a farmer keeps animals within a fence or boundary so that are unable to escape, and thus be easily controlled, it likewise serves those asuras who have an agenda to control and manipulate others, to keep such subordinates in a limited conception of reality.

The globe ideology serves the purpose of keeping the mass of people in a limited sense of material and spiritual reality so that they can be easily exploited and controlled. Vedic cosmology by contrast is mind-expanding and is part of the process that leads not only to possibilities of greater freedom within the material realm such as entering into celestial regions such as Svarga, but also leads ultimately to moksha or liberation from the material world altogether. The Narasingha Purana, for example, gives the following benediction to those who hear the description of Vedic cosmology:

"O innocent one, thus I have told the geographical locations of lokas. The man having consciousness of this, attains to the supreme position of God Vishnu, in the form of Nrsingha, worshipped by the men and gods. He is the protector of lokas. That unborn apparent supreme god is incarnated in each age; He kills the wicked, and nourishes the world". (Narasingha Purana, chapter 31)

Of course, this benediction of going back to Godhead applies to hearing and accepting the description of the universe as it is presented in the Puranas; it does not apply to hearing the various speculations that go on in the name of "Vedic cosmology", and which are often nothing but a discordant merge of modern secular world-views into the original Vedic description.

SECULAR AND TRANSCENDENTAL WORLD-VIEWS

Establishing the factual shape of the Earth according to the Puranas certainly matters because of the difference in world-views that inevitably follow from considering the Earth to be one way as opposed to another. In this regard, the Srimad Bhagavatams' world-view is revelatory in that it describes more areas of the Earth than we are presently aware. This world-view, of course, is something like a bucket of cold water on the face of all those who believe that the surface of the so-called globe has not only been traversed, measured, and mapped, but that it has also been photographed from outer-space, and thus seen to be conclusively, definitively, and unquestionably spherical in shape. By contrast the Srimad Bhagavatam's description of a gigantic circular Earth held by Ananta-sesha with seven cosmic-sized islands and oceans formed in the shape of concentric circles, can be quickly disregarded by those outside of the Vedic world-view as primitive, pre-scientific, archaic, mythological, etc. Even those within the Vedic world-view (but who have been conditioned by the secular education system) may remain unconvinced, unsure, or simply bewildered by the Srimad Bhagavatam's description of the Earth and greater universe, and therefore, reluctant or hesitant to enter the realm of a truly transcendental world-view regarding the nature of the Earth and its relation to the greater universe.

Concerning specific questions that relate to the nature of the Earth that we stand upon (its shape, size, and situation, as well as its relative location to the rest of the universe), if members if ISKCON cannot accept Srimad Bhagavatam as the authority on this matter, then one by default becomes subject to a cosmological world-view that is entirely non-Vedic in origin.

In this regard, Sri-Ishopanishad warns:

"The wise have explained that one result is derived from the culture of knowledge and that a different result is obtained from the culture of nescience". (Sri-Isopanishad mantra 10)

The particular descriptions of the Earth (Bhu-mandala), and Sri Krishna's pastimes upon the Bhu-mandala (as presented in Srimad Bhagavatam) will bring us into closer transcendental association with Sri Krishna. By contrast, secular descriptions of the Earth that are based on the speculations of so-called scientists beginning with Copernicus and ending with the nefarious cheating of various so-called space agencies will have the opposite effect of creating further illusion, materialism, impersonalism, and atheism.

Sri Krishna's devotees who are all followers of Srimad Bhagavatam should be prepared and open to question the globe concept of reality, as well as the so-called scientific basis on which it stands. The question is really whether the globe idea is supported by Srimad Bhagavatam, or whether it is simply a concocted idea that is reinforced by unquestioned indoctrination, manipulation, and indeed, downright lying as in the case of the world's so-called space agencies who have been faking the great adventure ever since the initial Moon-landing hoax in 1969.

Just as Narada Muni challenged the Haryashvas that 'you have not seen (adrstva) the end (antam) of this Earth (bhuvah)', we can likewise ask if anyone among us has seen the complete Earth with their own eyes? And in the absence of personal experience, one is left with the choice (or dilemma) of placing one's faith in either Vedic or secular authorities. As Srila Prabhupada explains in the following purport:

"In the creation of the Lord there are many wonderful things we can see with our own eyes every day and night, but we are unable to reach them equipped by modern materialistic science. We should not, therefore, depend on the fragmentary authority of materialistic science for knowing things beyond the range of scientific purview. For a common man, both modern science and Vedic wisdom are simply to be accepted because none of the statements either of modern science or of Vedic literature can be verified by him. The alternative for a common man is to believe either of them or both of them. The Vedic way of understanding, however, is more authentic because it has been accepted by the äcäryas, who are not only faithful and learned men, but are also liberated souls without any of the flaws of conditioned souls. The modern scientists, however, are conditioned souls liable to so many errors and mistakes; therefore the safe side is to accept the authentic version of Vedic literatures, like Srimad-Bhagavatam, which is accepted unanimously by the great acaryas. (SB 2.2.26)

In spite of all the mental, intellectual, and false ego anxieties and doubts that may arise in members of ISKCON with regards to the question of whether Srimad Bhagavatam's cosmological descriptions are actually "scientific", the implementation of Srila Prabhupada's instruction to present Vedic cosmology at the Temple of Vedic Planetarium (TOVP) in Mayapur India must inevitably and necessarily lead to the presentation of the Srimad Bhagavatam's transcendental flat-Earth model—a move that will obviously radically challenge everyone's perception of reality, and invariably lead to a dramatic clash with the modern globe ideology in which practically everyone in the modern world is a believer.

Though an initial and dramatic clash with defenders of the globe ideology is to be expected, members of the International Society for Krishna Consciousness should recognize that it is actually in everyone's interest to understand the cosmic situation as Srimad Bhagavatam describes it, particularly Srimad Bhagavatam's explanation of the transmigration of the soul, along with its descriptions of the various regions on Bhu-mandala such as sapta-dvipa, bila-svarga, naraka, etc., into which the conditioned soul reincarnates according to desire and karma. In order to make a properly informed decision about one's destination after death, the conditioned soul requires to know what options are available to him as he reincarnates from location to location, and most importantly, how to utilize this particular area of Bhu-mandala known as Bharata-varsha in order to liberate oneself from the cycle of birth and death, and go back home back to Godhead. Though we shall speak more of the importance of Bharata-varsha in a later paper, we should be conscious from the outset that Srimad Bhagavatam does not describe our part of the Earth (Bharata-varsha) as a globe-shaped floating in space; rather Srimad Bhagavatam describes Bharata-varsha as just one of the nine varshas (areas) that make up the huge central island of the Earth called Jambudvipa. Although Bharata-varsha is just a small area in comparison to other regions on the Earth's gigantic landscape, Bharata-varsha is nonetheless hugely significant in that one can easily achieve liberation from the cycle of birth and death by the practice of bhakti-yoga.

Srimad Bhagavatam's revelation of the true shape and size of the Earth (and its relation to the other inhabited parts of the universe) is a fundamental part of the educational activities accompanying Sri Krishna Chaitanya Mahaprabhu's sankirtan movement. The sankirtan movement (meaning the congregational chanting of the Holy Names of God) is universal in scope, and has appeared at this period in the Kali-yuga (The Age of Fighting and Hypocrisy) in order to awaken love for Krishna within all living beings through-out the universe. As the sankirtan movement advances many souls will be taking birth in this area called Bharata-varsha for the specific purpose of ending the cycle of repeated birth and death (samsara), and going back home back to Godhead. One of the major functions of the Temple of Vedic Planetarium is to provide full knowledge of the universal situation so that each pilgrim will understand the various locations into which they have been reincarnating over many lifetimes. If Vedic cosmology is properly understood, a person will appreciate that their real interest is to stop wandering in the material world, and that the goal of life is to go back home, back to Godhead.

Members of the sankirtan movement should keep faith that the decades and centuries to come will see the victory of Sri Krishna Chaitanya Mahaprabhu's sankirtan movement, not the victory of the so-called New World Order's dictatorship of godless materialism. As we proceed into Lord Chaitanya's Age of Transcendence, the next twenty years or so will certainly see another great worldwide spiritual awakening emerging from the chaos of this time. Just as one wave is followed by another, so a second wave of sankirtan will follow the first wave of love of Godhead that crashed onto the western shores with the arrival of His Divine Grace AC Bhaktivedanta Swami Prabhupada in New York in 1965. As sanatana-dharma is gradually restored through-out the world. we may yet live to see the clearing away of most of the current asura control over the world, thus enabling an actual transcendental culture to be established. In support of the transcendental Vaishnava culture that will continue to expand world-wide, we envisage an extraordinary series of disclosures regarding the truth of the shape and size of the world we live upon. This may well include visible involvement by representatives of the other parts of the Earth. As revealed in Chaitanya Charitamrita, living entities from other parts of the Earth-circle, as well as from the Earth's huge underground realms have already met with Sri Krishna Chaitanya Mahaprabhu at Jagannatha Puri (CC Antya-lila 2.10); and who knows how Sri Chaitanya Mahaprabhu will eventually bring everyone together in the great chant for deliverance (see Chaitanya-Charitamrita Adi-Lila, 13.32 purport). In any case, the globe ideology will be eventually displaced. ISKCON—whether it likes it or not—will be compelled by force of circumstance, by the force of empirical evidence, and by the authority of shastra to eventually accept the Srimad Bhagavatam's flat-Earth world-view.

The Srimad Bhagavatam's awesome revelation that we live on a gigantic circular plane with much more land, oceans, and civilizations must eventually and necessarily become the focal point and emphasis in ISKCON's teaching about Vedic cosmology to the rest of the world. There is no way around it! Indeed we wonder why such a revelation has not already become the talking point in ISKCON's preaching about the nature of the Earth. Instead the emphasis and energy among members of the society seems to be focused on convincing oneself and others that we really, truly live on a globe with no more Earth that can be detected. Despite an almost unquestioned faith in the globe ideology, there can be no denying that Srimad Bhagavatam itself presents Bharata-varsha (our local part of the Earth) as part of a much larger circular Earth, and hence not as an independent globe-shaped planet floating in space! It is, therefore, not the purpose or mission of the Temple of Vedic Planetarium to continue reinforcing the globe idea, which in the light of Srimad Bhagavatam's description of the Earth is revealed to be nothing but a false conception of reality (maya), and one that simply obscures Srimad Bhagavatam's revelations regarding the true shape and extent of the Earth we live upon.

Regarding a conflict with so-called scientists, the attitude among members of ISKCON should not be that the Srimad Bhagavatam cosmological world-view is right and acceptable as long as it agrees with so-called 'science', rather the attitude should be that the world-view of so-called 'science' must be called into question if it does not agree with Srimad Bhagavatam. In other words, on the basis of Srimad Bhagavatam's description of the Earth, a devotee of Sri Krishna must be prepared to question the so-called scientific basis on which the globe ideology rests. Srila Prabhupada himself demonstrated this attitude when he referred to Srimad Bhagavatam's description of the Moon in order to call out the American Moon landings of 1969-72 as a hoax. The same methodology can be applied to questions about the nature of the Earth, indeed, as well shall see, when discussions about the Bhu-mandala began in July 1977, Srila Prabhupada was open to discuss the flat-Earth v globe question, though unfortunately the question was not resolved by the time of Srila Prabhupada's passing in November 1977.

The impending confrontation of ancient Vedic versus modern secular world-views is a confrontation from which ISKCON should not shrink, for the globe ideology has truly seen its day. I say this with conviction, not only on the basis of a personal trust and confidence in Srimad Bhagavatam, but also because the empiric science definitively proves the Earth to be a continuous horizontal plane without any measurable curvature as would be the case if the Earth was a globe.

It is understandable that followers of Srila Prabhupada have doubts about presenting a flat-Earth in Vedic cosmology; such doubts arise mainly because Srila Prabhupada himself never referred to the Earth as a flat-Earth in his preaching, and indeed spoke on a number of occasions against the very flat-Earth idea. In part 2 we shall begin the discussion on the first of Srila Prabhupada's statements on the flat-Earth issue. Once these statements are understood in context of Srimad Bhagavatam's own description of the Bhu-mandala, as well as Srila Prabhupada's later request to present Bhu-mandala at the Temple of Vedic Planetarium, it will be seen that there are indeed legitimate scriptural grounds for members of ISKCON to reconsider the question of the Earth's true shape, size, and situation.

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