Vishnupurana 2.7

2.7.1

maitreya uvāca
kathitaṃ bhūtalaṃ brahmanbhamaitadakhilaṃ tvayā /
bhuvarlokādikāṃl lokāñ chrotumicchāmyahaṃ mune //

MAITREYA.--The sphere of the whole earth has been described to me by you, excellent Brahman, and I am now desirous to hear an account of the other spheres above the world, the Bhuvar-loka and the rest, and the situation and the dimensions of the celestial luminaries.

2.7.2

tathaiva grahasaṃsthānaṃ pramāṇāni yathā tathā /
samācakṣva mahābhāga tanmahyaṃ paripṛcchate //

MAITREYA.--The sphere of the whole earth has been described to me by you, excellent Brahman, and I am now desirous to hear an account of the other spheres above the world, the Bhuvar-loka and the rest, and the situation and the dimensions of the celestial luminaries.

2.7.3

śrīparāśara uvāca
ravicandramasoryāvanmayūkhair avabhāsyate /
sasamudrasaricchailā tāvatī pṛthivī smṛtā //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.4

yāvatpramāṇā pṛthivī vistāraparimaṇḍalāt /
nabhastāvanpramāṇaṃ vai vyāsamaṇḍalato dvija //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.5

bhūmeryo janalakṣe tu sauraṃ maitreya maṇḍalam /
lakṣāddivākarasyāpi maṇḍalaṃ śaśinaḥ sthitam //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.6

pūrṇo śatasahasre tu yojanānāṃ niśākarāt /
nakṣatramaṇḍalaṃ kṛtstramupariṣṭātprakāśate //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.7

dve lakṣe cottare brahman budho nakṣatramaṇḍalāt /
tāvatpramāṇabhāge tu budhasyāpyuśanāḥ sthitaḥ //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.8

aṅgarakopi śukrasya tatpramāṇe vyavasthitaḥ /
lakṣadvaye tu bhaumasya sthito devapurohitaḥ //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.9

saurirbṛhaspateścordhvaṃ dvilakṣe samavasthitaḥ /
saptarṣimaṇḍalaṃ tasmāllakṣamekaṃ dvijottamā //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.10

ṛṣibhyastu sahasrāṇāṃ śatādūrdhvaṃ vyavasthitaḥ /
meḍhībhūtaḥ samastasya jyotiścakrasya vai dhruvaḥ //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.11

trailokyametatkathitamutsedhena mahāmune /
ijyāphalasya bhūreṣā ijyā cātra pratiṣṭhitā //

PARÁŚARA. The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).

2.7.12

dhruvādūrdhvaṃ maharloko yatra te kalpavāsināḥ /
ekayojanakoṭistu yatra te kalpavāsinaḥ //

Above Dhruva, at the distance of ton million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmá. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahmá, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrájas, who are unconsumable by fire. At six times the distance (or twelve Crores, a hundred and twenty millions of leagues) is situated Satya-loka, the sphere of truth, the inhabitants of which never again know death.

2.7.13

dve koṭī tu jano loko yatra te brahmaṇaḥ sutāḥ /
sanandanādyāḥ prathitā maitreyāmalacetasaḥ //

Above Dhruva, at the distance of ton million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmá. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahmá, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrájas, who are unconsumable by fire. At six times the distance (or twelve Crores, a hundred and twenty millions of leagues) is situated Satya-loka, the sphere of truth, the inhabitants of which never again know death.

2.7.14

caturgaṇottare cordhvaṃ janalokāttapaḥ sthitaḥ /
vairājā yatra te devāḥ sthitā dāhavivarjitāḥ //

Above Dhruva, at the distance of ton million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmá. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahmá, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrájas, who are unconsumable by fire. At six times the distance (or twelve Crores, a hundred and twenty millions of leagues) is situated Satya-loka, the sphere of truth, the inhabitants of which never again know death.

2.7.15

ṣaḍguṇenatapolokānsatyaloko virājate /
apunarmārakā yatra brahmaloko hi saṃsmṛtaḥ //

Above Dhruva, at the distance of ton million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmá. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahmá, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrájas, who are unconsumable by fire. At six times the distance (or twelve Crores, a hundred and twenty millions of leagues) is situated Satya-loka, the sphere of truth, the inhabitants of which never again know death.

2.7.16

pādagamyantu yatkiñcidvastvasti pṛthivīmayam /
sa bhūrlokaḥ samākhyāto vistaro 'sya mayoditaḥ //

Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pátálas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

2.7.17

bhūmimūryāntaraṃ yacca siddhādimunisevitam /
bhuvarlokastu so 'py ukto dvitīyo munisattama //

Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pátálas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

2.7.18

dhruvasūryāntaraṃ yacca niyutāni caturdaśa /
svarlokaḥ so 'pi gadito lokasaṃsthānacintakaiḥ //

Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pátálas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

2.7.19

trailokyamatatkṛtakaṃ maitreya paripaṭhyate /
janastapas tathā satyamiti cākṛtakaṃ trayam //

Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pátálas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

2.7.20

kṛtakākṛtayormadhye maharloka iti smṛtaḥ /
śunyo bhavati kalpānte yotyantaṃ na vinaśyati //

Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pátálas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

2.7.21

ete sapta mayā lokā maitreya kathitāstava /
pātālāni ca saptaiva brahmāṇḍasyaiṣa vistaraḥ //

Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pátálas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

2.7.22

etadaṇḍakaṭāhena tiryak codhvamadhas tathā /
kapitthasya yathā bījaṃ sarvato vai samāvṛtam //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.23

daśottareṇa payasā maitreyāṇḍaṃ ca tadvṛtam /
sarvombuparidhānosau vahninā veṣṭito bahiḥ //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.24

vahniś ca vāyunā vāyurmaitreya nabhasā vṛtaḥ /
bhūtādinā nabhaḥ so 'pi mahatā pariveṣṭitaḥ /
deśottarāmyaśeṣāṇi maitreyaitāni sapta vai //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.25

mahāntaṃ ca samāvṛtya pradhānaṃ samavasthitam /
anantasya na tasyāntaḥ saṃkhyānaṃ cāpi vidyate //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.26

tadanantam asaṃkhyāta-pramāṇaṃ cāpi vai yataḥ /
hetubhūtamaśeṣasya prakṛtiḥ sā parā mune //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.27

aṇḍānāṃ tu sahasrāṇāṃ sahasrāṇyayutāni ca /
īdṛśānāṃ tathā tatra koṭikoṭiśatāni ca //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.28

hāruṇyagniryathā tailaṃ tile tadvatpumānapi /
pradhāne 'vasthito vyāpī cetanātmātmavedanaḥ //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.29

pradhānaṃ ca pumāṃścaiva sarvabhūtātmabhūtayā /
viṣṇuśaktyā mahābuddhe vṛtau saṃśrayadharmiṇau //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.30

tayoḥ saiva pṛthagbhāvakāraṇaṃ saṃśrayasya ca /
kṣobhakāraṇabhūtā ca sargakāle mahāmate //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.31

yathā saktaṃ jale vāto bibharti kaṇikāśatam /
śaktiḥ sāpi tathā viṣṇoḥ pradhānapuruṣātmakam //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.32

yathā ca pādayaur mūlaskandhaśākhādisaṃyutaḥ /
ādibījātprabhavati bījānyanyāni vai tataḥ //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.33

prabhāvantitatastebhyaḥ sambhavantyapare drumāḥ /
tepi tallakṣaṇadravyakāraṇānugatā mune //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

2.7.34

evamavyākṛtātpūrvaṃ jāyante mahadādayaḥ /
viśaṃṣāntā statastebhyaḥ saṃbhavantyasurādayaḥ /
tebhyaś ca putrāsteṣāṃ ca putrāṇāmapare sutāḥ //

The world is encompassed on every side and above and below by the shell of the egg of Brahmá, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements (Ahankára); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhána, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhána resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhána) and soul (Pumán) are both of the character of dependants, and are encompassed by the energy of Vishńu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishńu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhána) spring Mahat (Intellect)

and the other rudiments of things; from them proceed the grosser elements; and from them men and gods, who are succeeded by sons and the sons of sons. In the growth of a tree from the seed, no detriment occurs to the parent plant, neither is there any waste of beings by the generation of others. In like manner as space and time and the rest are the cause of the tree (through the materiality of the seed), so the divine Hari is the cause of all things by successive developements (through the materiality of nature). As all the parts of the future plant, existing in the seed of rice, or the root, the culm, the leaf, the shoot, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, spontaneously evolve when they are in approximation with the subsidiary means of growth (or earth and water), so gods, men, and other beings, involved in many actions (or necessarily existing in those states which are the consequences of good or evil acts), become manifested only in their full growth, through the influence of the energy of Vishńu.

2.7.35

bījādvṛkṣapraroheṇa yathā nāpacayastaroḥ /
bhūtānāṃ bhūtasargeṇa naivāstyapacayas tathā //

and the other rudiments of things; from them proceed the grosser elements; and from them men and gods, who are succeeded by sons and the sons of sons. In the growth of a tree from the seed, no detriment occurs to the parent plant, neither is there any waste of beings by the generation of others. In like manner as space and time and the rest are the cause of the tree (through the materiality of the seed), so the divine Hari is the cause of all things by successive developements (through the materiality of nature). As all the parts of the future plant, existing in the seed of rice, or the root, the culm, the leaf, the shoot, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, spontaneously evolve when they are in approximation with the subsidiary means of growth (or earth and water), so gods, men, and other beings, involved in many actions (or necessarily existing in those states which are the consequences of good or evil acts), become manifested only in their full growth, through the influence of the energy of Vishńu.

2.7.36

sannidhānādyathākāśakālādyāḥ kāraṇaṃ taroḥ /
tathaivāpariṇāmeva viśvasya bhagavānhariḥ //

and the other rudiments of things; from them proceed the grosser elements; and from them men and gods, who are succeeded by sons and the sons of sons. In the growth of a tree from the seed, no detriment occurs to the parent plant, neither is there any waste of beings by the generation of others. In like manner as space and time and the rest are the cause of the tree (through the materiality of the seed), so the divine Hari is the cause of all things by successive developements (through the materiality of nature). As all the parts of the future plant, existing in the seed of rice, or the root, the culm, the leaf, the shoot, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, spontaneously evolve when they are in approximation with the subsidiary means of growth (or earth and water), so gods, men, and other beings, involved in many actions (or necessarily existing in those states which are the consequences of good or evil acts), become manifested only in their full growth, through the influence of the energy of Vishńu.