The Cosmic Egg is supposed to consist of fourteen worlds arranged vertically as follows:
I. The Upper Regions: Satya Loka
Tapo Loka
Jana Loka
Mahar Loka
Svar Loka
Bhuvar Loka
II. The Middle Region: The Earth (Bhur-loka)
III. The Lower Regions Atala
or Nether Worlds:
Sutala
Vitala
Gabhastala
Mahatala
Shritala
Patala
1. Understand the magnitude of the earth below and above. The earth, wind, sky, water and the fifth (element) fire are proclaimed as infinite primary elements which are all pervading.
2-3. The earth is the mother of all beings. It is called Dhara as it sustains all animals and living beings. It is spread over with various countries and is teeming with many towns and abodes. It has many (big) rivers, rivulets and mountains. It is crowded with all classes of people. (Hence) this extremely extensive goddess earth is praised as infinite.
4-5. Water is present in rivers, oceans, small receptacles such as ponds or puddles, mountains, firmament and the bowels of the earth. Hence water should be regarded as infinite. Similarly, the element of fire pervades all the worlds. It is said to be infinite, all-pervasive and born of everything.
6. Similarly, the firmament is well-known as supportless. charming, the support (accommodater) of various things and infinite. The wind is born of the Ether.
7. Waters lie within the earth and the earth is established over waters. The sky is above, the earth is below (it) and again waters are underneath.
8. In this way there is no end to the evolutes of the Bhutas. They are infinite. Know that this has been decisively mentioned by gods formerly.
9. The sequence should be known thus. First the earth, then the water and the sky thereafter. This order prevails upto the seventh world-Rasatala.
10. The nether world extends1 to ten thousand Yojanas at each rung. Each of these rungs has been explained in detail by the sages.
1. Verses 10-44 describe the Nether-worlds. Their main features are tabulated below:
Name of the Ground Kings
Nether world Surface
Atala Black Namuci
Sutala Pale White Mahajambha
Vitala Red Prahrada and
Anuhrada
Gabhastala Yellow Kalanemi
Mahatala Sandy Virocana
Shritala Rocky Kesari
Patala Golden Bali
11. The first rung is Atala, below that is Sutala. The widely extensive Vitala is below that.
12. Thereafter come Gabhastala, Mahatala, Shritala and Patala is known as the seventh.
13-14. The ground surface of the first (nether-world) is black; of the second, pale white; of the third, red; of the fourth, yellow; of the fifth, sandy, gravel-covered; of the sixth, rocky; and of the seventh, golden.
15-19. In the first nether-world, there stands the palace of the lord of Asuras, Namuchi, the enemy of Indra. The following abodes too are in the first nether-world, viz. the abode of Mahanada, the city of Shankukarna, the palace of Kabandha, Nishkulada’s town fully inhabited by delighted (jolly) people, the abode of the demon Bhima, the mansion of Shuladanta, the city of Lohitakshas and Kalingas, the town of Shvapada, the city of Dhananjaya and of the noble-souled Nagendra* (Lord of Serpents), the city of Kaliya, the serpent and that of Kalasa. Thus, it should be known undoubtedly that there are thousands of cities (and abodes) of Serpents, Danavas and Rakshasas in the first nether-world with black-soil.
*Mahendra in the text is a misprint.
20-24. In the second Nether-world (Su) Tala, O Brahmanas, there are the abodes of the following: the city of the first lord of the Daityas and Rakshasas (namely) of Mahajambha; the palaces of Hayagriva, Krishna and Nikumbha; the cities of the (demon) named Shankha and that of Gomukha, demon Nila, Megha, Krathana and Kurupada; the abode of Mahoshnisa; the city of Karbala, the serpent and that of Ashvatara and the city of Takshaka, the noble-souled son of Kadru.
Thus, O Brahmanas, there are thousands of cities belonging to Serpents, Danavas and Rakshasas in the second Nether-world of pale-white coloured soil. There is no doubt about this.
25-30. In the third Nether-world, there stands the famous city of the noble-souled Daitya king Prahrada and Anuhrada; the city of (the Daitya) named Taraka; the city of Trishiras; the demon Shishumara’s city full of commotion, due to the gay, well nourished citizens; the palace of Chyavana, the Rakshasa; of Kumbhila and Khara; the city of the ruthless Viradha of fire-emitting mouth; the city of Hemaka, the Serpent and that of Panduraka and Manimantra, the palace of Kapila and that of Nanda, the Lord of Serpents and of Vishala.
Thus, there are undoubtedly thousands of cities of serpents, Danavas and Rakshasas, O Brihmanas, in the third Nether world with yellow soil.
31-33. In the fourth Nether-world is the city of Kalanemi the lion among Daityas, that of the noble-souled Gajakarna, the city of Kunjara, the vast and extensive city of Sumali the leading Rakshasa, the abode of Munja, Lokanatha and Vrukavaktra and the city of Vainateya. The latter city extends to many thousand of Yojanas and that is crowded with many birds. All these are in the fourth Nether-world.
34-37. In the fifth Nether-world that is covered with sand and full of gravel extending to many Yojanas, there is the city of the intelligent Daitya chief Virochana, the lion among Daityas, the abodes of Vaidurya, Agnijihva and that of Hiranyaksha, the city of the intelligent Vidyujjihva, the lord of Rakshasas, the city of Mahamegha, that of Malin, the leading Rakshasa, the city of the serpent Karmara and those of Svastika and Jaya.
Thus, there are thousands of cities of the serpents, Danavas and the Rakshasas in the fifth Nether-world full of gravel. This should be known [as the situation] for ever.
38-40. In the sixth Nether-world, there is the excellent city of Kesari, the lord of the Daityas, the cities of Suparvan, Suloman and Mahisha, and the city of the noble-souled Utkrohsa, the leading Rakshasa. It is there that Shatashirsa the son of Surama, lives joyfully. The king of serpents named Vasuki, the son of Kashyapa (stays there).
Thus, there are thousands of cities of the serpents, Danavas and the Rakshasas in the famous sixth Nether-world, Rasatala, with rocky ground.
41. It should be known that the city of Bali is in the seventh and the last Nether-world, Patala. It is beyond every world. It is gay and full of men and women.
42. It is full of Asuras, serpents and teeming with haughty enemies of the Devas. There itself is the great city of Mucukunda, the Daitya.
43. It is teeming with innumerable great cities of Daityas, full of bustle and commotion and thousands of the rich and prosperous city of the serpents.
44. It is crowded with great rising (flourishing) cities of Daityas and Danavas and the many flourishing abodes of Rakshasas.
45-53. O leading Brahmanas, at the (lowest) extremity of Patala extending to many Yojanas, lives the excessively brilliant Shesha, king of all serpents. His eyes resemble a red lotus. He is noble-souled, free from death and old age. His complexion is white as the interior of a shining conch-shell. He wears blue garments. His arms are mighty. His body is large and expansive.
He is brilliant and powerful. He wears garlands of various colours. He has a thousand faces (hoods) as bright and sparkling as the gold-peaked mountain. He shines with ear-rings. He appears like mount Kailasa encircled by ringlets of blazing flames due to his tongues emitting the lustre of blazing fire with leaping flames. With a splendid halo round him and two thousand sparkling eyes as lustrous as the rising sun, he shines gloriously. He has the colour of the moon and the Kunda flower. His string of beads shines like a cluster of midday suns on the top of Shveta mountain.
He is brilliant and terrible with his matted hair. While lying down or sitting, he appears like a mountain with a thousand peaks sprawling over the Earth. He is the excessively refulgent lord of Nagas and is attended by blessed Nagas of great strength and huge bodies. He is the Shakti of Vishnu in the form of a Serpent. That is the final established boundary (of Nether worlds).
54. Thus the seven Nether-worlds that could be discussed have been recounted. They are always inhabited by Devas, Asuras, great Serpents, and Rakshasas.
55. Beyond this is total absence of light. It cannot be traversed by Siddhas and Sadhus (good people or sages). It is unknown even to Devas and is traffic (life)-less.
56. O excellent Brahmanas, thus is the grandeur of earth, fire, water, wind and ether described by the sages. There is no doubt about this.
57. I shall now describe the rotation of the sun and the moon.1 These are stationed in the ether along with their discs and shine with their lustre as long as they move.
1. This is a new section dealing with Puranic astronomy. Bd. P. has given a separate chapter (I.2.21) to this and the text corresponds to our text to a great extent.
These Puranic astronomical ideas-the position, size, movements of the stars etc. are of the pre-telescope age and unacceptable to-day. They are found in other Puranas also, e.g. Bh. P. V. Chs. 21-24, Mt. P. Chs. 124-128, VP. II. Chs. 8-12.
58-59. The extent of the earth is half of the extent of the seven oceans and continents (?). The sun and the moon illuminate the earth on its globular outer surface to the extent of the magnitude of its outer circumference. The magnitude of this outer circumference is equal to the extent of the firmament.
60. Revolving all round, the Sun illuminates and proto the three worlds. Hence on account of illumination and protection, he is called ‘Ravi’. The root √av means ‘illumination’ (and protection).1
1. A popular etymology: ravi is normally traced to √ru according Unadi IV. 138.
61. Now I shall mention the magnitude of the moon and the sun. The word Mahi is derived from √Mah ‘to celebrate’. The word denotes the celebrated Bharata Varsha.
62. The extent of Bharata is equal to the extent of the vastly extensive disc of the sun, Now listen to the number of Yojanas it covers.
63. The extent of the sun is nine thousand Yojanas. The girth or the extent of its disc is thrice its diameter. The lunar disc is twice the solar disc (in diameter as well as girth).
64-65. Now I shall recount the extent of the earth in Yojanas. The extent and girth (circumference) of the earth consisting of seven continents has been reckoned in proper measure in the Puranas. I shall recount that after enumerating the current Abhimanins (Deities etc. who preside or have the sense of possession etc.).
66. Those Abhimanins who have gone were on a par with the current ones. The Deva’s who have gone are on a par with the current ones in forms and names.
67. Hence, I shall describe the surface of the earth through the current Devas. (I shall recount) the situation of the heavenly world entirely through the current (Devas).
68. The entire earth is known as fifty crores (of Yojanas) in extent. From the middle of Meru on all four sides is half of it.
69-70. Half the extent of the earth is stated in terms Yojanas. The extent of the earth towards all the sides (quarters) from the middle of Meru is said to be eleven crores and eignty nine lakhs (of Yojanas) and fifty thousand2.
2. It is considered as the radius of the circular zone.
71-72. Understand the entire extent of the earth in terms of Yojanas. The extent over the four quarters is calculated as three crores one hundred and seventy-nine thousand. This extent of the earth includes seven continents and oceans.
73-74. The sphere at the extremity is thrice this in extent. On being calculated thus the spherical zone of the extremity of the earth has the overall area of eleven crores one hundred and thirty-seven thousand Yojanas. Thus, the measurement upto the extremity of the earth has been specified.
75. The outer surface of the globular sphere of the earth is co-extensive with the sphere of the stars in the firmament.
78. In regard to the magnitude of the outer surface the firmament is equal to the earth. The same is the measure of all the seven worlds.
77-78. The worlds are situated above oneanother spreading like an umbrella with their outer spheres. They are all populated. Thus, the cauldron of the Cosmic Egg has been explained.
79. It is within the Cosmic Egg that the earth with its seven continents and seven worlds, viz. Bhur, Bhuvaḥ, Svah, Mahar, Jana, Tapas and Satya is stationed.
80-81. These seven worlds shaped in the form of umbrellas are severally supported by their own subtle outer coverings, which are ten times bigger in order. They are created with specific attributes and they support the seven worlds.
82. All round this Cosmic Egg there is a solid ocean. The entire sphere of the earth is supported by the solid water.1
1. This Puranic concept of seven protective sheaths of our Cosmic Egg shows the influence of Sankhya Tattvas.
83-85. Beyond the solid ocean is the solid fire by which the sphere of the world is supported. Beyond and outside the solid fire is the sphere of solid wind that covers the earth on all sides round and above. Beyond the solid wind is the firmament which is surrounded by Cosmic Ego entirely. That Ego is surrounded by Mahat (the Great Principle or Intellect) which again is surrounded by the infinite Unmanifest Prakruti of unchanging form.
86. I shall enumerate in order the cities of the guardians of the worlds.1 The proof of the movements of the luminary bodies will also be mentioned.
1. Compare Supra p. 242 note 2.
87. To the east of Meru and above Manasa is the holy city of Mahendra abounding in all essential riches and richly inlaid with gold.
88. To the south of Meru and above Manasa lives Yama, son of Vivasvan, in his city Samyamana.
89. To the west of Meru and above Manasa is the charming city of the intelligent Varuna. It is called Sukha.
90. To the north of Meru and above Manasa is the city Vibhavari of Soma (the moon) which is comparable to the city of Mahendra.
91. Above Manasa in all the four quarters the guardians of the worlds are stationed for the establishment of virtue (Dharma) and protection of the worlds.
92. Understand the solar movement when the sun reaches south during the southern transit all round above the guardians of the worlds.
93. In his transit to the south, the sun moves fast like a discharged arrow. It takes the group of luminary bodies with it and revolves always.
94. When the sun is in the mid-horizon in Amaravati, it is called sunrise in the city of Samyamana of the son of Vivasvat.
95. Then it is midnight in Sukha. When the sun is in mid horizon (in Samyamana) the sun is seen rising in Sukha, the city of Varuna.
96. When it is midnight at Vibhavari, it is sunset in Amaravati, the city of Mahendra. To the people of the south east (or south and the east) it is afternoon.
97. What is (when it is the forenoon of the people of the southern and western countries it is the late night to the people in the northern territories.
98. It is early in the night for the territories that are in the north and east. Similarly (the following is the situation) when the sun shines in the abodes of the north, during the northern transit.
99. When the sun is in midday in Sukha, the city of Varuna, it rises in Vibhavari, the city of Soma.
100-101. It is midnight in Amaravati and the sun sets in the city of Yama. Then the sun is in midday in Vibha, the city of Soma. When the sun rises in Amaravati, it is midnight in Samyaman, and the sun sets in the city of Varuna.
102. Making the stars (and planets) whirl and revolving itself like a firebrand, the sun sets and then rises quickly.
103. Thus the sun moves in the four continents ending with the southern one. It rises and sets again and again.
104. The sun gives warmth to two abodes of Devas in the forenoon and two in the afternoon. With its rays alone it heats one of them during midday.
105. After rising the sun blazes with its rays of increasing heat till midday. Thereafter with its rays of decreasing heat it sets.
106. The eastern and western direction is determined by sunrise and sunset. While the sun blazes in front (its heat is felt) behind as well and on sides also.
107. Where the sun appears rising, it is known as sunrise to the people thereof; (while) where the sun vanishes, it is called sunset in regard to the people there.
108. Due to the far distant position of the sun and being covered up by the line (horizon) of the earth, its rays become invisible (being obstructed from sight). Hence it is not seen at night.
109. The appearance of the planets, stars and the sun as well as their rising and setting should be known by the magnitude of their height.
110. Fire and water have white lustre and the earth has black shadow. Since the sun is at a great distance at the time of rising, it appears to be without rays. Since it is without rays, it has the red lustre, and the absence of heat is due to its redness.
111. Wherever the sun is seen to be stationed on the line (of horizon) it is seen a thousand Yojanas above.
112. When the sunsets, the brilliance of the sun partially enters fires. Hence fire shines more brilliantly at night, even from a distance.
113. When the sun rises again, the brilliance of fire enters the sun. This together with the brilliance left in the sun at the time of sunset, makes it all the more brilliant. So, the sun blazes during the day.
114. The light and heat of the sun and fire getting mixed together nourish people during day and night.
115. In the northern and southern halves of the earth, when the sun rises, night enters waters. Hence, during day waters are copper-coloured as a result of the entry of night.
116. When the sun sets, day enters waters. Hence during night, water appears white and bright as a result of the entry of day.
117. In this manner, in the southern and northern halves of the earth, day and night enter waters at the time of sunset and sunrise.
118. Day is the time when there is sunlight and night is the time when there is darkness. Hence, night is established (independently) due to this, while day is dependent on the sun.
119. When the sun passes through the middle of the sky, it traverses one-thirtieth of the diameter of the earth in a Muhurta (forty-eight minutes).
120-121. In regard to the distance traversed in Yojanas, know that it is three million one hundred and fifty thousand in full. This is the distance traversed by the sun in one Muhurta.
122-124. Traversing thus the sun reaches the southern most limit in the month of Magha and moves about there. The distance traversed by the sun during a day and a night is nine crores and fortyfive hundred thousand Yojanas.
125-126. When the sun returns from the south and traverses the equinox, it goes to the quarters north of the ocean of milk. Know the distance in Yojanas, of the zone traversed during the transit in the equinox. It is thirty million and eighty-one hundred thousand Yojanas.
127. When the sun, while traversing in the north, is in the (constellation) Shravana, it traverses the northern regions of the sixth continent (called) Shaka-dvipa.
128-129. The extent of the zone in the northern quarter in Yojanas as calculated by the Brahmanas is one crore eight million and fiftyeight Yojanas.
130. The northern orbit is called Nagavithi1 and the southern one is called Ajavithi. When the sun rises in the constellations Mula, Purvashadh, and Uttarashadha it is called Ajavithi. When the sun rises during the rise of the three stars after Abhijit (i.e. Ashvini, Bharani and Kruttika) it is called Nagavithi.
1. According to Varahamihira’s Bruhat-Samhita, Vithi is a particular division of the planetary sphere comprising of three asterisms. Thus, Naga vithi is constituted of asterisms Ashvini, Bharani and Kruttika while Ajavithi is formed of Mula; Purvashadha and Uttarashadha.
131-132. I shall mention the distance in Yojanas between these two quarters. This distance is three million one hundred and three thousand three hundred and thirtythree Yojanas.
133. Now I shall mention the distance between the southern cardinal points and meridians in Yojanas. Understand it.
134-135a. The external and internal distances between the two quarters and meridians are seven million and one hundred and seventyfive Yojanas.
135b-136a. During Uttarayana (the northern transit of the sun) the sun goes round the internal zones. During Dakshinayana (the southern transit) the sun goes round the external zones. This is the usual order.
136b-137. In the north there are one hundred and eighty zones. In the south also the sun traverses that much. Know the distance of the Mandala (zone) in Yojanas.
138-139. The magnitude of this zone is twentyone thousand two hundred and twentyone Yojanas. This is the measurement of the zone calculated in Yojanas.
140. The diameter of the zone is laid obliquely. Everyday the sun traverses those (zones) in due order.
141. Just as the outer rim of the potter’s wheel comes back (revolves) quickly, so also the sun returns quickly during its southern transit.
142. Within a short time, therefore, the sun traverses the extensive earth. Within twelve Muhurtas it traverses quickly from the south to to the north.
143. The sun passes through thirteen and a half constellations of stars during the day. During the night in eighteen Muhurtas it passes through as many (i.e. thirteen and a half) of stars.
144. Just as the central region of the potter’s wheel moves slowly, so also in the course of the northern transit the sun moves slowly.
145. The sun passes through thirteen and a half stars. Hence it covers less extent of the earth in longer time.
146. In the later part of the northern transit, a day has the duration of eighteen Muhurtas. Then also the sun proceeds very slowly.
147. The sun passes through thirteen and a half stars during half the time (i.e. the day time). During night, it passes through as many stars in the course of eighteen Muhurtas.
148. Just as a ball of clay placed on the middle of the wheel whirls slowly, so also does the Pole Star.
149. They say that day and night together constitute thirty Muhurtas. The whirling Pole between the two quarters revolves in a circle.
150. Just as the nave of the potter’s wheel remains there only, similarly it should be known that the Pole Star whirls there only (without changing its place).
151. Thus the rotation of the sun in a circle between the two quarters is slow during day and fast during night.
152. During the northern transit, the movement of the moon (?) is slow during day and fast during night.
153. During the southern transit the sun’s movement is fast during day and slow during night.
154. Dividing nights and days thus by its special diverse movements, the sun traverses the path by its even (regular) and uneven (irregular) movement.
155. Agastya (the star Canopus) traverses quickly over the guardians of the worlds stationed in the four quarters over the mountain Lokaloka. He divides days and nights by diverse movements.
156. He is the protector of the worlds to the south of Nagavithi and north of Lokaloka1 and outside the path of Vaishvanara.
1. This is a mythical mountain encircling the world. The area within its circle is lighted (that gets light) while on the other side of this dividing mountain, there is utter darkness.
157. There is as much of sunlight at the sides, behind and all round Lokaloka as there is on its top in front.
158. This mountain is above ten thousand Yojanas in height. It is partly bright and partly unilluminated. It is circular all round.
159. The stars, the moon, the sun and planets shine within the internal part of mount Lokaloka.
160. The world is only so far and no further. Beyond this there is darkness. The Lokaloka is single but Niralokas (the darker sides) are numerous.
161. Since the sun in its circular movement unites the Lokaloka, the wise call the inter-space between Usha and Vyushti by the name Sandhya. Usha is night and Vyushti is day.
162. A curse was east on the wicked demons who were bent on devouring the sun at the time of twilight that they would have imperishability of bodies but they would be made to die (everyday).
163. Three crores of demons who are well-known as Mandehas seek everyday the rise of the sun. The wicked ones harass and desire to devour the blazing sun.
164-165. Then there was a terrific fight between them and the sun. The excellent Brahmanas, Devas and Brahma who had been performing the worship of Sandhya sprinkled the holy water sanctified by Omkara and Gayatri. As the water became adamantine, the Daityas were burnt.
166. Then the sun of great splendour, excessive lustre and valour rises up a hundred thousand Yojanas.
167. Then goes forth the Lord (the Sun-god) with his brilliant rays. He is surrounded by Brahmanas and Valakhilya Sages who have achieved their object (of protecting the Sun).
168. Fifteen Nimeshas (winking time of the eye) make one Kashtha, thirty Kashthas make one Kala; thirty Kalas make a Muhurta and thirty Muhurtas make (a full day consisting of) a night and a day.
169. There is increase and decrease in the length of day by a few parts. But whether (it) is increased or decreased, the duration of twilight remains constant one Muhurta.
170. The three Muhurtas from the time when the sun rises from the horizon constitute the Pratastana (early morning) period which is one-fifth part of day.1
1. Verses 170-173 give the five divisions of day, each consisting of three Muhurtas in duration.
171. The period of three Muhurtas from the early morning is called Sangava (forenoon). The period of three Muhartas after forenoon is called Madhyahna (midday).
172-173. The period of three Muhurtas from midday is called Aparahna (afternoon).
The period of three Muhurtas from afternoon is called Sayahna. There are only three (sacred?) Muhurtas out (of a day) of fifteen Muhurtas.
174. When the sun is in the equinox, day and the night each consists of fifteen Muhurtas.
175. During the transit of the sun to the north and south the duration of day increases and decreases accordingly. Day swallowst night and night swallow’s day.
176. The equinox occurs between autumn and spring. The moon attains his seven2(?). Kalas during the day and the night.
2. Samam ‘equal number of Kalas’ in Bd. P. I. 2.21.124.
177. Fifteen days make one Paksha (half of a month). Two halves make one month and two months make a Rutu (season). Three Rutus (seasons) make one Ayana and two Ayanas make a year.
178. The unit of time constituted by fifteen Nimeshas is Kashtha. Thirty Kashthas make a Kala. It consists of one hundred and sixty Matras.
179. The unit of time Cala3 (Kala?) is thus defined. It consists of ninetynine, thirty, thirtysix, sixtytwo or twenty-three Matras (Defective Verse).
3. A misprint for Kala.
180. Forty thousand and eight hundred and seventy Matras make the unit of time called Vidyuti.1 To be precise, it is ninety (instead of seventy).
1. A new unit of time. In Bd. P. I. 221. 126-29 it is Vidyut. Its duration is not clear.
181. In Vaidhasamyuga (?) they say that there are only four hundred Matras in a Vidyuti. This is known as Charamsha. The cause is Nalika [Ghatika = 24 minutes).
182. The five units of time, Samvatsara etc., have four alternative calculations.2 The fixation3 of Yuga is decisively done on this basis in all the units of time.
2. Vide verse 138 below. The calculation systems were: Saura (based on the sun, solar), Saumya (the lunar), Nakshatra (stellar), Savana [relating to the three soma libations per day corresponding to the solar time (day, month etc.)]-MW 1210.
3. The Purana records the age-old tradition that the Yuga period consists of five years. In Vedic times a Yuga was a period of five years and the names of those five years (with a slight variation in the name Idavatsara, viz. Ida-or Idu-vatsara) are the same as recorded here (vide Tai. S. V. 7. 1-3; Vaj. S. 27. 45; Atharva VI. 55. 3). Tai. Br. 1.4.10.1 identifies Samvatsara, Parivatsara etc, with gods Agni, Aditya etc.
Kautilya in Arthashastra II. Ch. 20, declares: “A Yuga consists of five years”, the same as in this Purana.
183. The first year is Samvatsara; the second is Parivatsara; the third is Idvatsara; the fourth is Anuvatsara; the fifth is Vatsara. Thus, the various units of time are termed.
184-185. Twenty hundreds of Parvans (i.e. a thousand months) constitute a Yuga of the sun. These eighteen plus thirty (i.e. 48) Yugas make one Udaya of the sun. Thirty Rutus of the sun make ten Ayanas. Three thousand five hundred Ayanas make sixty months of the sun.
186. Thirty days and nights make one month of the sun. Sixtyone days and nights make one Danu.
187. One hundred and eightythree days constitute the time of one transit of the sun over the world.
188. The four types of calculation, viz. Saura (solar), Saumya (lunar) Nakshatra (stellar) and Savana (sacrificial) should be clearly understood.
189. There is a mountain Shrungavan to the north of Shveta. Its three peaks appear to touch the sky.
190. Due to these peaks the mountain is known as Shrungavan. The single path (leading to it), its extent and girth have been already mentioned.
191. Its eastern peak in the middle is golden. The southern peak consists of silver. It has crystalline lustre.
192.. The excellent peak in the north consists of precious stones and jewels. Thus, with the three peaks the mountain is well known as Shrungavan.
193. Betwixt autumn and spring, the sun proceeds with medium velocity, neither fast nor slow. It reaches that peak of the mountain which is near the equinoctical line. The Dispeller of darkness, i.e. the sun, makes the night equal to the day.
194. Divine green-coloured horses are yoked to his great chariot. They appear (shining) as though they are smeared with the (solar) rays red like lotus.
195. During the Mesha and Tula zodiacal transit of the sun days and nights contain fifteen Muhurtas beginning with sunrise.
196. When the sun is in the first quarter of the constellation Kruttika (Pleiades), the moon is known to be in the fourth part of the constellation Vishakha.
197. When the sun traverses through the third part of Vishakha, know that the moon has occupied the top of Kruttika.
198. The sages call that as equinox. Equinox shall be known through the position of the sun and the time through (that of) the moon.
199. When days and nights are equal it is equinox. During equinoctical transit oblations to the Pitris and charitable gifts to the Brahmanas should be made. Brahmanas are the mouths of Devas.
200. In view of the differences due to Kalas, Kashthas and Muhurtas, the night of short duration and intercalary month occur. The full moon is of two types: Raka and Anumati1. The new moon too is of two types: Sinivali and Kuhu.2
201. The six months, viz. Magha, Phalguna, Chaitra, Vaishakha, Jyeshtha and Ashadha are the months of Uttarayana (northern transit of the sun). The six months, viz. Shravana, Bhadrapada, Ashvina, Karttika, Margashirsa and Pausha are the months of Dakshinayana (southern transit of the sun).
202. These months make a year. The five years are the sons of Brahma. Rutus are born of them. These are their parts.
203. Hence the New Moon Day (Amavasya) is known as the leader of the Parvans, more than that the equinox should be known as favourable to Devas and Pitris.
204. After knowing this, a man should not get deluded regarding rites concerning Devas and Pitris. Hence equinox is remembered as all-pervasive by the people.
205. The worlds (Lokas) should be known (to exist) as far as light (the space illuminated by the sun) extends. The end of the world is also called Loka (of the Lokaloka mountain). The guardians of the worlds are stationed there in the middle of the Lokaloka mountain.
206. They (the Lokapalas) are the four noble souls who stay till the final dissolution of the world. They are Vairaja of good (brilliant) splendour, Kardama of good and merciful disposition, Parjanya of golden hair, and Ketuman of fixed determination.
207. The guardians of the worlds are stationed in the four quarters in Lokaloka, free from Dvandvas (mutually clashing opposites), devoid of arrogance, without an attendant, and absolutely uncontrolled by anyone else.
208. The path that is to the north of Agastya, south of Ajavithi and outside the path of Vaishvanara is called Pitriyana.
1. According to Nirukta XI-29, Paurnamasi (the full moon day) when mixed with the 14th Tithi, is Anumati and when mixed with the 1st day of the next (i.e. dark) fortnight is Raka.
2. When Amavasya (the new moon day) is mixed with the 14th Tithi, it is Sinivali and when mixed with the 1st Tithi of the next (i.e, bright) fortnight it is Kuhu.
209. Stationed there in the path of Pitriyana are the sages blessed with progeny who perform Agnihotras and who perpetuate the lineage of the world.
210. Desirous of the welfare of the worlds, they bless the activities of living beings and begin the activities of Rutviks. Theirs is the southern path.
211. In every Yuga they re-establish Dharma that has gone astray (being rudely shocked and shaken) by their progeny, penance, adherence to the bound of decency and persuit of learning.
212. The earlier ones on their death are reborn in the houses of the later ones. This series of births and deaths makes them live upto the hour of final dissolution of the universe.
213-215. There are eighty thousand householder-sages resorting to the path south of the sun. They stay there as long as the moon and the stars exist. In view of their worldly activities, the creation of living beings, natural desires and hatred, sexual intercourse and other sorts of enjoyments of pleasures as well as due to other causes, the Siddhas have resorted to cremation grounds. These sages, desirous of progeny, were born in the Dvapara age.
216. The path north of Nagavithi and south of the Sapta Rushis (Great Bear) is Devayana, the northern path of the Sun.
217. The Siddhas residing there are unsullied and celibate. They hate sexual intercourse. They have conquered death.
218. These Urdhvaretas sages (who have sublimated their sexual desire) are eighty thousand in number. They have resorted to the northern path of the sun and stay there till the final dissolution overtakes the universe.
219. In view of these pious causes they have attained deathlessness that will last as far as the final dissolution of the Bhutas (elements). Deathlessness is predicated of those who survive till final dissolution.
220. This is the period (of life) till the three worlds last, for sages who do not return to the path of Samsara. Others of sublimated sexual urge are sinners as well as meritorious ones on account of their (sins of) murdering a Brahmana or the performance of the Ashvamedha (Horse sacrifice). The Urdhvaretas sages pass away at the end of the annihilation of all living beings.
221-222. To the north and above the world of sages, where Dhruva is said to be present, is the divine shining region of Vishnu. On reaching that region none is affected by sorrow or pain. It is the greatest region of Vishnu where Dharma, Dhruva and other Sadhakas of the world stay.