Having described the seven mountains of Kuśadvīpa, I will now recount the seven regions that lie within, each one distinct. The region of Kumuda mountain is called Śveta, and similarly, the region of Unnata bears that same name, while Unnata’s region is also known as Lohita. Veṇumaṇḍalaka’s region follows suit in name, and Balāhaka’s region is called Jīmūta, unique in its own form. Droṇa’s region is known as Harika, and again as Lavaṇa. The region of Kaṅka is called Kakun, and is also remembered as Dhṛtimat. Mahiṣa’s region is called Mahiṣa, and again as Prabhākara, while Kakudmin’s region is renowned as Kapila. Thus, these seven regions and their seven mountains stand apart, each with its own identity. Now, let me tell you of the rivers that flow among them. In each region, seven rivers are remembered, and each river is known by two sacred names, all considered holy waters. There is Dhūtapāpā, also called Yoni; Sītā, who is also Niśā; Pavitrā, who is also Vitṛṣṇā; Hlādinī, also known as Candrabhā; Vidyucca, who is also Śuklā; Puṇḍrā, also called Vibhāvarī; and Mahatī, who is also Dhṛti. From these seven, hundreds and thousands of other rivers arise, flowing wherever Indra sends his rain. Thus is the arrangement of Kuśadvīpa, which I have described to you. The extent of Śākadvīpa, which is eternal, has also been declared. Kuśadvīpa is surrounded on all sides by an ocean of clarified butter and water, encircling the great island like a shining moon. Its breadth and circumference are twice that of the ocean of milk. Now, I shall describe Krauñca-dvīpa, whose extent is twice that of Kuśadvīpa. Around Krauñca-dvīpa flows the ocean of clarified butter and water, encircling it completely like the rim of a wheel. In this dvīpa, the foremost mountains rise: first is Devana, and beyond Devana stands Govinda. Beyond Govinda is Krauñca, the first among the mountains, followed by Pāvanaka, then Andhakāraka. Beyond Andhakāraka is the mountain called Devāvṛt, and finally, beyond Devāvṛt stands the great mountain Puṇḍarīka. These seven mountains of Krauñca-dvīpa are made of radiant gems, and each varṣa-mountain is twice as broad as the one before. Now, listen to the names of the regions of this island: Krauñca’s region is called Kuśala, and Vāmana’s is Manonuga. Beyond Manonuga lies Uṣṇa, the third region; then comes Pāvanaka, followed by Andhakāraka. From Andhakāraka’s region is Munideśa, and beyond Munideśa is Dundubhisvana. The people who dwell there are pure and mostly fair, mingling with Siddhas and Cāraṇas. The rivers that flow through each region are auspicious: Gaurī, Kumudvatī, Saṃdhyā, Rātri, Manojavā, Khyātī, Puṇḍarīkā, and Gaṅgā are remembered among the sevenfold sacred streams. Along their banks, thousands of other rivers flow, abundant with water. The nature and succession of these regions are so vast and wondrous that even hundreds of years would not suffice to describe them fully. Now, let me speak of the creation and dissolution of beings there, and then tell you of Śālmalī-dvīpa. Śālmalī-dvīpa is twice the size of Krauñca-dvīpa and is surrounded by an ocean of curd and water. Within Śālmalī-dvīpa, the settlements are virtuous; people there live long lives and only pass away after many years. Famine never touches them, for they possess the strength of earth and are filled with energy. The first mountain there, shining like the sun, is called Sumanā. The middle mountain is yellow, and next comes a mountain composed of pots. The third mountain, Sarvasukha, is endowed with divine herbs, and there also stands a golden mountain, gleaming like the wings of a bee. There is a great and divine mountain named Rohita, truly a splendid peak, where the land is pleasant, skillful, and brings forth happiness and well-being. The third Rohita, renowned as Rohiṇa, is a place rich in jewels, protected by Indra himself. Prajāpati is present and pleased there, arranging all things. In this land, clouds do not rain, nor is there cold or heat as elsewhere. In these three islands, there is no talk of castes or life-stages; there are no planets, no moon, nor is there envy, jealousy, or fear. Plants, waters, and mountain springs abound, and food of all six tastes appears of its own accord. Among the people, there is neither high nor low, neither greed nor possession. They are healthy, strong, and enjoy perfect happiness. For thirty thousand years, they remain established in mental perfection, enjoying happiness, long life, beauty, virtue, and sovereignty. At the ends of Śālmalī-dvīpa, in all three islands, this auspicious order should be understood. Thus, the arrangement of the islands at the ends of Śālmalī has been explained.