Reading section 12

The sea of milk, O Brahman, is again encircled on all sides by the insular continent of Pushkara, which is twice the extent of Sāka-dwipa. The king Savala of Pushkara had two sons; one was named Mahavira and the other Dhataki; and the two varsas were named after them. O great sage, there is only one mighty range of mountains, named Mānosattara, which runs in a circular direction like an armlet. It is fifty thousand yojanas in height and the same in breadth, circular on all sides, and divides the island in the middle, as if like a bracelet into two divisions. And being divided into two portions by that mountain they are also of a circular form. There the people live for ten thousand years, freed from disease, sorrow, anger and jealousy. There is neither virtue nor vice, killer nor slain: there is no jealousy, envy fear, hatred, malice, nor any moral delinquency. The varsa situate on the outside of Mānosattara is called Mahavira and the one situate inside is called Dhataki: they are both frequented by the celestials and Dānavas. And in that island of Pushkara there is neither truth nor falsehood. And in that insular continent divided into two portions there is no other mountain nor river. All men and celestials here have the same form and dress. There is no distinction of caste or order; they do not perform rites and the three Vedas, Puranaa, ethics, polity and the laws of service are unknown there. These two portions, O Maitreya, might be denominated as paradise on earth. In these two varsas of Dhataki and Mahavira, where time affords delight to the inhabitants who are freed from sickness and decay. There is a Nyagrodha-tree (Fisucus-indica) on this insular continent which is a favourite resort of Brahmā and where he lives worshipped by the celestials and Asuras. Pushkara is encircled by Syaduka ocean (sea of fresh water) which is of equal extent with the island.

In this way the seven insular continents are encircled by seven seas and each ocean and island is twice the dimension of that which precedes it. The water, in all these oceans, remains the same at all seasons and never increases or diminishes. Like the water in a cauldron, which expands in consequence of heat, the waters of the oceans swell with the increase of the moon, O foremost of Munis. Except in the light and dark fortnights the waters neither increase nor decrease. O great Muni, the rise and fall of the waters is five hundred and ten inches. In this island of Pushkara, O Brahman, foods are produced spontaneously and people there enjoy viands of various flavours.

Beyond the sea of fresh water, there is the land of gold which is twice its extent where no living beings dwell. Beyond that is the mountain Lokaloka which is a ten thousand yojanas in height and as many in breadth. The other side of the mountain is enshrouded with perpetual darkness which again is encircled by the shell of egg.

Such, O Maitreya, is the earth with all its continents, mountains and oceans and exterior shell. The extent of the earth is five hundred millions. It is the mother and nurse of beings, the foremost of all elements and the stay of all the worlds.

SECTION V.

Parāçara said:—The extent of the earth has been related to you by me. I have also said, O twice-born one, that the depth below the surface is seventy thousand yojanas. O foremost of Munis, each of the seven regions of Pātāla, extends over ten thousand yojanas. They are seven in number—namely Atala, Vitala, Nitala, Gavastimat, Malmtala, Sutala and Pātāla. Thus soil is severally white, black, purple, yellow, sandy, stony and of gold. They are adorned with numberless palaces in which reside Dānavas, Daityas, Yakshas and serpents by hundreds, O great Muni. Once on a time Nārada, after coming back to heaven from these regions, declared amongst the gods that Pātāla was much more charming than heaven. He exclaimed "What can be compared with Pātāla where Nāgas are adorned with beautiful and brilliant and pleasure-diffusing gems? This region is embellished with the daughters of Daityas and Dānavas. Who does not find delight in Pātāla? Even those who have retired from the world find delight therein. By day, the rays of the sun diffuse joy and not heat; by night the moon diffuses illumination and not cold. There the sons of Danu, always happy in the enjoyment of sweet foods and good wines, do not know how the time glides away. There are many charming forests, rivers and ponds abounding in lotuses and the skies are resonant with the Koil's song. Charming ornaments, fragrant perfumes, unguents, the sweet music of the lute, pipe and tabor are always enjoyed by the Daityas, Dānavas and serpents who dwell in the regions of Pātāla".

Below the regions of Patala there is a form of Vishnu called Sesha[234] which is the outcome of the quality of darkness. The Daityas and Dānavas are incapable of counting the glories of this Deity. This is called Ananta by the ascetics of accomplished piety and is worshipped by the celestials and great sages. He has a thousand heads which are adorned with mystic lines. For the behoof of the world he illuminates all the quarters with the jewels on his thousand fangs and all the Asuras are disabled thereby. His eye rolls perpetually in consequence of inebriation; he has an excellent Kundala, a diadem on his head and a wreath upon each brow. He shined brilliantly like a white mountain topped with flame. He always wears a purple raiment, is always drunk, and adorned with a white necklace and appears like another Kailasha with sable clouds and the Ganges flowing. In one hand he holds a plough and in the other a mace. And he is being worshipped by the Goddess of wealth incarnate and Vāruni (the goodness of wine). At the time of great dissolution proceeds from his mouth the venomed fire in the form of Rudra, which devours the three Worlds. This Sesha form of the great God worshipped by celestials, is in Pātāla, bearing the entire world on his head like a diadem. Even the celestials are not capable of describing or knowing his strength, prowess, form and nature. Who can describe his prowess who holds the entire earth like a garland of flowers tinged with purple dye by the brilliance of jems on his crests?

When this Ananta, with his eyes rolling with intoxication, yawns the entire earth with its oceans, rivers and forests trembles; the Gandharvas, the Apsaras, Siddhas, Kinnaras, serpents and Charanas have not been able to find out the end of the qualities of his Being without end and hence he is called Ananta. The sandal paste, which is ground by the wives of the Nagas, is spread around by his breath and scatters fragrance all over the quarters.

Having worshipped him the ancient sage Garga obtained from him a knowledge of astronomy, of the planets and of the good and evil presaged by the aspects of the heavens.

The earth is supported by that Great Serpent, upon his head; and the earth again holds the garland of spheres along with men, celestials and Asuras.

SECTION VI.

Parāçara said:—O Brahman, there are some hells below the earth and the waters into which sinners fall. I shall give you an account, O great Muni.

The names of the various hells are: Raurava, Sukara, Rodha, Tala, Visāsana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhirāndha, Vaitarani, Krimishā, Krimibhojana, Asipatravana, Krishna, Lalābhaksha, Daruna, Puyavāha, Pāpa, Vahnijwala, Adhosiras, Sandansa, Kālasutra, Tamas, Avichi, Swabhojana, Apratishtha, and another Avichi. These are the dreadful hells constituting the various provinces of the kingdom of Yama dreadful with his instruments of torture, into which are hurled down those persons, who are addicted to sinful actions.

Those who give false evidence, those who act as mediators through partiality, those who speak untruth, are thrown into the Raurava (dreadful) hell. He, who causes abortion, devastates a town, kills a cow, or strangles a man to death goes to the Rodha hell (or that of obstruction). He who drinks intoxicating liquors, destroys a Brāhmana, steals gold or associates with them who perpetrate these crimes, goes to the Sukara (swine) hell. He, who murders a Kshatriya or a Vaiçya or commits adultery with the wife of his preceptor, is despatched to the Tālā (padlock) hell. And one, who holds incestuous intercourse with his sister or slays royal emissary, goes to Taptakumbha (heated jar) hell. One, who sells his chaste wife, the jailor, one who deals in horses and forsakes his followers, is sent to Taptalohā (red-hot iron) hell. One who commits incest with a daughter-in-law and daughter is sent into Mahajawla hell. That vile of a man who disrespects his spiritual guide or his betters, who reviles the Vedas or sells them and who associates with women to whom they should not go, is sent into Lavana hell. A thief and a hater of prescribed rites fall into Vimohana hell. He who disrespects his father, the Brahmanas and the gods, or one who spoils gems, falls into the Krimibhoksha hell. He, who practises magic rites to injure others, falls into Krimisa hell. That vile of a man who takes his meals before offering food to the gods, to the manes and guests is despatched into Lalabhoksha hell (where saliva is given for food.) One who makes arrows is sent into Vidhaka hell. He, who makes lances, swords and other weapons, is sent into the dreadful hell of Visashana (murderous.) He who takes bribes is sent into Adhomukha hell (in which head is inverted) as well as he who offers sacrifices to improper objects and predicts the movements of stars and planets. One who eats alone sweetmeats, a Brāhmana who deals in lac, flesh, liquors, sesamum, or salt, one who commits violence, and those who rear up cats, cocks, goats, dogs, hogs and birds are despatched into hell Puyavaha (or where matter flows.) The Brāhman who leads the life of an actor, fisherman, who depends upon a person born in adultery, who is a prisoner, an informer, one who lives by his wife's immoral habits, who looks to secular affairs on Parva days, who is an incendiary, a faithless friend, a soothsayer, who vends birds, performs religious rites for the rustics, who sells the juice of some trees is thrown into Rudhirandha hell (whose wells are blood). He, who spoils honey or devastates a village, is sent into Vaitarani hell. He, who causes impotence, trespasses upon others' lands, is impure and lives on magic rites, is sent into the Krishna hell (black). He who uselessly cuts down trees goes to Asipatravana hell; Those who tend on sheep, those who hunt deer and those who give fire to unbaked vessels are sent to Vahnijwāla hell or of fiery flame. One, who violates his own vow or transgresses the rules of his own order, goes into the Sandansana (or the hell of pincers.) The religious student who sleeps in the day and becomes defiled and those who receive instruction from their children go to the hell called Swābhojana (where they feed upon dogs).

Besides these there are hundreds and thousands of other hells, where persons, perpetrating diverse iniquities, are visited with various punishments. There are thousands of hells like the numberless crimes committed by men, in which they are punished according to the nature of their offences. And those who swerve from the obligations laid upon them by their caste or order, in thought, word or deed are thrown into these hells. The celestials are seen by those who are thrown into these hells, with their own heads inverted and the celestials also behold the inhabitants of hell with their heads downwards. After undergoing the sufferings of hell the sinners go through the various stages of existence, namely:—inanimate things, the aquatic animals, birds, animals, men, pious men, gods and liberated spirits. O great sage, each of these stages is in succession a thousand degrees superior to that which precedes it. People go through these stages until they obtain emancipation. There are as many inhabitants in hell as are in heaven: those who commit sin and do not make an expiation of guilt proceed to hell. Becoming acts of expiation for every short of iniquity have been laid down by the great sages. O Maitreya, Swayambhuba and others have dictated severe penances for great crimes, and light ones for ordinary offences. Amongst the numerous arduous penances laid down by them, the remembrance of Hari is the foremost. For them, who are penitent after having committed many iniquities, the greatest penance is the remembrance of Hari. If a man meditates upon Hari either in the morning, at sunset, midday or at night he is released from all sins. By meditating upon Vishnu he is released from the heap of worldly afflictions. He obtains final emancipation considering even heaven as impediment. He, whose mind is devoted to Vāsudeva in prayer, burnt offering or adoration, considers, O Maitreya, even the dignity of Indra as an obstacle to the acquirement of final liberation. What is the use of going to heaven whence it is necessary to come back to earth? And how different is the meditation of Vāsudeva which leads to final liberation. Therefore, O Muni, the man, who meditates upon Vāsudeva day and night, is released from all sins and does not go to Naraka after death. O foremost of twice-born ones, that which gives delight to mind is heaven, and that which gives pain is hell, hence vice is denominated as hell and virtue as heaven. The self-same thing some times gives delight, sometimes produces pains, sometimes excites jealousy and sometimes anger. Therefore every thing (in this world) is the source of miseries.[235] The same thing at one time brings on anger and again conduces to our delight. Therefore nothing in itself is either pleasurable or painful; pleasure, pain and the like merely denominate the various states of the mind. Therefore true wisdom consists only in the knowledge of Brahmā, which brings on confinement to the world. True wisdom pervades through the whole universe and there is the existence of no other thing but this; ignorance and knowledge are therefore comprised in true wisdom, O Maitreya. O twice-born one, I have thus described to you the entire earth, all the divisions of the region under the earth and the hells, the oceans, the mountains, the insular continents, and the rivers. I have described all to you in short, what again do you hear?

SECTION VII.

Maitreya said:—The entire earth has been described to me by you. O Brahman, I wish to hear now, O Muni, an account of the regions above the world, the Bhuvar-loka, the situation and dimension of the heavenly bodies. Do you relate them to me, O great sage. Parāçara said—The terrestrial sphere (or Bhurloka) comprising the oceans, rivers and mountains extends as far as it is illuminated by the rays of the sun and the moon. The atmospheric sphere (or the Bhuvar-loka), of the same extent both in diameter and circumference, spreads upwards, O twice-born one, as far as the heaven. The solar region is situated a hundred thousand yojanas from the earth; and the region of the moon is situated at an equal distance from the sun. About the same distance above the moon is situated the orbit of all the lunar constellations. And two hundred thousand yojanas, upwards, O Brahman, is situated the region of the planet Budha (Mercury). And at the same distance above that is situate the planet Sukra (Venus). And at the same distance above that is Angaraka (Mars). And at the same distance above that is the priest of gods (Vrihaspati or Jupiter). And Sani (Saturn) is two hundred and fifty thousand yojanas above Jupiter. O foremost of twice-born ones, one hundred thousand leagues above that is the region of seven Rishis. And at a similar distance above that is Dhruva (the pole-star) the axis of the circle of planets. Thus I have described to you, O great Muni, the elevation of three spheres, which constitute the region of the fruits of works. And the land of works is also here namely Bhārata. At a distance of one Koti yojanas above Dhruva is Maharloha (the region of saints) the inhabitants of which live for a Kalpa (or a day of Brahmā). And at a distance of two Koti yojanas above that is Janaloka where reside the pure-minded sons of Brahmā, Sananda and others, of whom I had described to you before, O Maitryeya. And at a distance of eight Koti yojanas is Tapa-loka where reside the celestials named Baibhrajas, unconsumable by fire. At six times the distance from Tapa-loka is situated Satya-loka, wherein the inhabitants do not know death and which is otherwise named Brahmā-loka. Wherever earthly object exists which may be trodden by feet, that makes up Bhur-loka whose dimensions I have already described to you. The region that extends from the earth to the sun is called Bhur-loka, inhabited by the Siddhas, Munis and others and which is called the second sphere, O foremost of sages. The distance, between the Sun and Dhruva which extends over fourteen hundred thousands leagues, is called Swar-loka by those who are conversant with the position of planets. These three spheres are called transitory, O Maitreya and three, Jana, Tapa and Satya, are termed durable. And Mahar-loka, which is situated between these two, partakes of the nature of the both and though it becomes devoid of all beings at the end of Kalpa it is not finally destroyed. I have thus described to you, O Maitreya, the seven Lokas, and the seven Pātālas constituting the extent of the whole world.

As the seed is covered by its rind so the world is girt on every side and above and below by the shell of the egg of Brahmā. And this shell again, O Maitreya, is encircled by water which extends over space equal to ten times the earth. And the waters again are encompassed on the outer surface by fire. And this fire is encompassed by the air, and the air by the sky, the sky by the origin of the elements and that again by the intellect, O Maitreya. And each of these even extends ten times the breadth of one it encircles, O Maitreya. And the last is encircled by the Chief-Principle.[236] This supreme nature has no end and cannot be measured. It is therefore called endless, immeasurable and the cause of all existing things. This Prakriti, O Muni, is the source of the endless universe and of thousand, ten thousands and millions and thousands of millions of mundane eggs. As fire exists in wood, oil exists in sessamum, so the self-conscious, all-spreading and self-irraviating soul exists in this Pradhāna. O thou of great intellect, this nature and soul exist as dependants and are encompassed by the energy of Vishnu, which is the soul of the universe. O thou of great mind, this energy of Vishnu separates them at the time of dissolution and unites them at the time of creation. And this at the beginning of creation is the cause of this agitation. As the wind agitates the surface of water in a hundred bubbles so this energy of Vishnu which is at one with the nature and soul influences the universe.[237] As a tree, containing root, stem and branches, originates from an original seed and produces other seeds, from which grow other trees, similar in kind to the first, so from Pradhanā germinate intellect and other rudiments of things—from them grow grosser elements—from them Asuras and others and who again are followed by sons and sons of sons. As the first tree is not spoiled when another grows out of it so there is no waste of beings by the creation of others. As space, time and the like are the cause of the tree so the divine Hari is the cause of the developments of the universe. As all the portions of the plant remaining in the seed of rice, or the root, the culm, the leaf, the short, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, grow up when they come in contact with those things which help their growth (earth and water), so the celestials, men and other beings, remaining in the states to which they are destined in consequence of their good or bad actions, appear in their full growth by virtue of the energy of Vishnu. He is Vishnu, the great Brahmā, from whom the creation of the universe has proceeded, who is the world, in whom the world exists and in whom it will be dissolved. He is Brahmā, the excellent abode, the excellent state, the essence of all that is visible and invisible, from whom proceeds, the creation, animate and inanimate. He is the primary nature, manifestation of the universe, in whom all beings exist and in whom all beings will finally immerge. He is the performer of all devotional rites, he is the sacrifice; he is the fruit that it confers and he is the tools by which it is celebrated. There is no other thing but Hari.

SECTION VIII.

Parāçara said:—I have described to you the system of the universe in general: I shall now describe the situations and dimensions of the sun and other luminaries.

O foremost of Munis, the chariot of the sun is nine thousand leagues in length and the pole is of twice that size; the axle is more than fifteen millions and seven hundred thousand yojanas long, on which a wheel is placed with three naves,[238] five spokes and six peripheries. It is undecaying and continues for the year and consequently all the cycles of the time are placed herein. The second axle of his chariot is forty five thousand, five hundred leagues long. O thou of great mind, the two halves of the yoke are respectively as long as two axles. The short axle and the short yoke are supported by pole star: the end of the longer axle to which is fixed the wheel is situate on Manasa mountain. The seven steeds which draw the sun's car are the metres of the Vedas Gāyatri, Vrihati, Ushnih, Jayati, Tristubh, Anustubh and Pankti.

The city of Vāsava is situated on the eastern side of the Mānosottara mountain, on its southern side is the city of wealth, on its western side is the city of Varuna and on the northern side is the city of Soma. I shall relate the names of those cities; do thou hear them. The city of Sakra is named Vaswoksārā, that of Yama is called Samyamani; that of Varuna is named Mukhyā and that of Soma Vibhāvari.

O Maitreya, the glorious sun moves speedily like a dart on his southern course attended by the constellations of the Zodiac; He creates day and night and is the divine path of the sages who have got over the worldly afflictions.

O Maitreya, while in one insular continent the sun shines in midday, in the opposite Dwipas it will be midnight; rising and setting thus take place at all seasons and are always opposed in the different cardinal and intermediate points of horizon. Wherever the sun is visible he is said to rise there and wherever he disappears from view he is said to be set. In sooth, their is neither rising nor setting of the sun; for he always exists; the appearance and disappearance of the sun are merely called rising and setting.

When the sun is in the cities of Sakra and others, the three cities and two intermediate points are illuminated; and when he is in an intermediate point he extends light to the two cities and three intermediate points. From the time of his rising till midday the rays of the sun gradually increase; and from then he moves towards setting with his diminishing rays. By the rising and the setting of the sun the east and west quarters are ascertained. As far as the sun shines in front so far he shines behind, and thus on both the sides illuminating all the places except the court of Brahmā which is situate on the summit of Meru—the mountain of the celestials. When the rays of the sun reach the court of Brahmā they are repelled and driven back by the radiance which prevails there. Consequently there is the alternation of day and night in northern quarter in as much as all the insular continents are situated on the north of Meru.

The radiance of the sun, after its setting, is deposited in fire and hence fire is visible even at a greater distance in night. During day the rays of fire enter into the sun by virtue of which the sun becomes more brilliant. Elemental light and heat, proceeding respectively from the sun and fire and mixing with each other, prevail in diverse degrees both by day and night. When the sun prevails either in the northern or southern hemisphere day or night goes into waters according as they are attacked by darkness or light; it is for this reason that waters appear dark by day because night is within them and white by night because when the sun is set the light of the day enters therein.