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.[236]This is Prakriti or supreme nature.[237]There is another readingPradhana purushattakamqualifying the universei.e.universe consisting of inert nature and soul.
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.[236]This is Prakriti or supreme nature.[237]There is another readingPradhana purushattakamqualifying the universei.e.universe consisting of inert nature and soul.
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.[236]This is Prakriti or supreme nature.[237]There is another readingPradhana purushattakamqualifying the universei.e.universe consisting of inert nature and soul.
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.