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Tantrāloka (Tantraloka): Chapter 8 - stanzas 1 to 161 - Non-dual Shaivism of Kashmir
Deśādhvā
Introduction
This is the first set of stanzas (from the stanza 1 to the stanza 161) of the eighth chapter (called Deśādhvā).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 1 to 10
अथ श्रीतन्त्रालोकेऽष्टममाह्निकम्।
Atha śrītantrāloke'ṣṭamamāhnikam|
Here begins (atha) the eighth (aṣṭamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
देशाध्वनोऽप्यथ समासविकासयोगात्सङ्गीयते विधिरयं शिवशास्त्रदृष्टः॥१॥
विचारितोऽयं कालाध्वा क्रियाशक्तिमयः प्रभोः।
मूर्तिवैचित्र्यजस्तज्जो देशाध्वाथ निरूप्यते॥२॥
Deśādhvano'pyatha samāsavikāsayogātsaṅgīyate vidhirayaṁ śivaśāstradṛṣṭaḥ||1||
Vicārito'yaṁ kālādhvā kriyāśaktimayaḥ prabhoḥ|
Mūrtivaicitryajastajjo deśādhvātha nirūpyate||2||
Now (atha) this (ayam) means (vidhiḥ) of the course of space (deśa-adhvanaḥ) which occurs in the scriptures of Śiva (śiva-śāstra-dṛṣṭaḥ) is also being spoken about (api... saṅgīyate) concisely and extensively (samāsa-vikāsa-yogāt).
After having discussed --lit. discussed-- (vicāritaḥ) this (ayam) course of time (kāla-adhvā) —which is constituted by the Power of Action (kriyā-śakti-mayaḥ) of the Lord (prabhoḥ)—, next (atha) the course of space (deśa-adhvā) —which is born from Him (tad-jaḥ) (and which at the same time) is born from the multiplicity of forms (mūrti-vaicitrya-jaḥ)— is being described (nirūpyate)||1-2||
अध्वा समस्त एवायं चिन्मात्रे सम्प्रतिष्ठितः।
यत्तत्र नहि विश्रान्तं तन्नभःकुसुमायते॥३॥
Adhvā samasta evāyaṁ cinmātre sampratiṣṭhitaḥ|
Yattatra nahi viśrāntaṁ tannabhaḥkusumāyate||3||
All (samastaḥ eva) this (ayam) course (adhvā) rests firmly (sampratiṣṭhitaḥ) on pure Consciousness (cit-mātre). That (tad) which (yad) is not at all (nahi) resting (viśrāntam) on It --on pure Consciousness-- (tatra) is as if it were a flower in the sky (nabhas-kusumāyate)||3||
संविद्द्वारेण तत्सृष्टे शून्ये धियि मरुत्सु च।
नाडीचक्रानुचक्रेषु बर्हिर्देहेऽध्वसंस्थितिः॥४॥
Saṁviddvāreṇa tatsṛṣṭe śūnye dhiyi marutsu ca|
Nāḍīcakrānucakreṣu barhirdehe'dhvasaṁsthitiḥ||4||
By means of Consciousness (saṁvid-dvāreṇa), the course (of space also) rests firmly (adhva-saṁsthitiḥ) on that which has been emitted by It --by Consciousness-- (tad-sṛṣṭe), viz. on the void (śūnye), on the intellect (dhiyi) and (ca) on the vital airs (marutsu), (as well as) on subtle channels, cakra-s or circles, subordinate cakra-s or circles (nāḍī-cakra-anucakreṣu) (and) on the external body (bahis-dehe)||4||
तत्राध्वैवं निरूप्योऽयं यतस्तत्प्रक्रियाक्रमम्।
अनुसन्दधदेव द्राग्योगी भैरवतां व्रजेत्॥५॥
Tatrādhvaivaṁ nirūpyo'yaṁ yatastatprakriyākramam|
Anusandadhadeva drāgyogī bhairavatāṁ vrajet||5||
In that case (tatra), this (ayam) course (adhvā) is to be thus described (evaṁ nirūpyaḥ) because (yatas) the yogī (yogī) who becomes conscious (anusandadhat eva) of its configuration --i.e. of the way it is assembled, from Kālāgni up to Anāśritaśiva-- (tad-prakriyā-kramam) quickly (drāk) becomes Bhairava (bhairavatām vrajet)||5||
दिदृक्षयैव सर्वार्थान् यदा व्याप्यावतिष्ठते।
तदा किं बहुनोक्तेन इत्युक्तं स्पन्दशासने॥६॥
Didṛkṣayaiva sarvārthānyadā vyāpyāvatiṣṭhate|
Tadā kiṁ bahunoktena ityuktaṁ spandaśāsane||6||
(As) it has been said (uktam) in Spandakārikā-s (spanda-śāsane): "When (yadā) (a Yogī) desiring to see (didṛkṣayā), as it were (iva), all (sarva) objects (arthān), abides (avatiṣṭhate) pervading (vyāpya) (them all), then (tadā), what (is the point) (kim) of saying (uktena) much (about it) (bahunā... iti)?"||6||
ज्ञात्वा समस्तमध्वानं तदीशेषु विलापयेत्।
तान् देहप्राणधीचक्रे पूर्ववद्गालयेत्क्रमात्॥७॥
तत्समस्तं स्वसंवित्तौ सा संविद्भरितात्मिका।
उपास्यमाना संसारसागरप्रलयानलः॥८॥
Jñātvā samastamadhvānaṁ tadīśeṣu vilāpayet|
Tān dehaprāṇadhīcakre pūrvavadgālayetkramāt||7||
Tatsamastaṁ svasaṁvittau sā saṁvidbharitātmikā|
Upāsyamānā saṁsārasāgarapralayānalaḥ||8||
After knowing (jñātvā) the whole course (samastam adhvānam), (the yogī) should dissolve (it) (vilāpayet) in the lords of that --i.e. in Brahmā, etc.-- (tad-īśeṣu). (Afterward,) he should successively dissolve (gālayet kramāt) them --i.e. the lords of that-- (tān) in the group of body, vital energy, intellect (and void) (deha-prāṇa-dhī-cakre) as before (pūrva-vat). (Finally, he has to dissolve) the whole thing --viz. body, etc.-- (tad samastam) in their own Consciousness (sva-saṁvittau). Consciousness (sā saṁvid), being replete (bharita-ātmikā) (and) being worshiped (over and over again) (upāsyamānā) (becomes) the fire which destroys the ocean of Saṁsāra --Transmigration full of misery-- (saṁsāra-sāgara-pralaya-analaḥ)||7-8||
श्रीमहीक्षोत्तरे चैतानध्वेशान् गुरुरब्रवीत्।
ब्रह्मानन्तात्प्रधानान्तं विष्णुः पुंसः कलान्तगम्॥९॥
रुद्रो ग्रन्थौ च मायायामीशः सादाख्यगोचरे।
अनाश्रितः शिवस्तस्माद्व्याप्ता तद्व्यापकः परः॥१०॥
Śrīmahīkṣottare caitānadhveśān gururabravīt|
Brahmānantātpradhānāntaṁ viṣṇuḥ puṁsaḥ kalāntagam||9||
Rudro granthau ca māyāyāmīśaḥ sādākhyagocare|
Anāśritaḥ śivastasmādvyāptā tadvyāpakaḥ paraḥ||10||
The Guru --i.e. Śrīkaṇṭhanātha-- (guruḥ) spoke (abravīt) about these lords of the courses (etān adhva-īśān) in venerable Mahīkṣottara (śrī-mahīkṣottare). Brahmā (brahmā) from Ananta (anantāt) up to Pradhāna or Prakṛti --category 13-- (pradhāna-antam). Viṣṇu (viṣṇuḥ) from Puruṣa --category 12-- (puṁsaḥ) up to Kalā --category 7-- (kalā-anta-gam). Rudra (rudraḥ) in the knot (granthau) and (ca) in Māyā --category 6-- (māyāyām). Īśvara (īśaḥ) in the sphere of Sādākhya --in the categories 3, 4 and 5-- (sādākhya-gocare). Anāśritaśiva (anāśritaḥ śivaḥ) pervades (vyāptā) (above) that --in the category 2-- (tasmāt). Paramaśiva (paraḥ) pervades them all --from Brahmā up to Anāśritaśiva-- (tad-vyāpakaḥ)||9-10||
Stanzas 11 to 44
एवं शिवत्वमापन्नमिति मत्वा न्यरूप्यत।
न प्रक्रियापरं ज्ञानमिति स्वच्छन्दशासने॥११॥
Evaṁ śivatvamāpannamiti matvā nyarūpyata|
Na prakriyāparaṁ jñānamiti svacchandaśāsane||11||
Thinking (matvā) 'The State of Śiva (śivatvam) is obtained (āpannam) in this way (evam... iti)', (the Lord) stated --lit. it was stated-- (nyarūpyata) in Svacchandatantra (svacchanda-śāsane): 'There is no (na) knowledge (jñānam) superior to prakriyā (prakriyā-param... iti)'||11||
त्रिशिरःशासने बोधो मूलमध्याग्रकल्पितः।
षट्त्रिंशत्तत्त्वसंरम्भः स्मृतिर्भेदविकल्पना॥१२॥
अव्याहतविभागोऽस्मिभावो मूलं तु बोधगम्।
समस्ततत्त्वभावोऽयं स्वात्मन्येवाविभागकः॥१३॥
बोधमध्यं भवेत्किञ्चिदाधाराधेयलक्षणम्।
तत्त्वभेदविभागेन स्वभावस्थितिलक्षणम्॥१४॥
बोधाग्रं तत्तु चिद्बोधं निस्तरङ्गं बृहत्सुखम्।
संविदेकात्मतानीतभूतभावपुरादिकः॥१५॥
अव्यवच्छिन्नसंवित्तिर्भैरवः परमेश्वरः।
श्रीदेव्यायामले चोक्तं षट्त्रिंशत्तत्त्वसुन्दरम्॥१६॥
अध्वानं षड्विधं ध्यायन्सद्यः शिवमयो भवेत्।
यद्यप्यमुष्य नाथस्य संवित्त्यनतिरेकिणः॥१७॥
पूर्णस्योर्ध्वादिमध्यान्तव्यवस्था नास्ति वास्तवी।
तथापि प्रतिपत्तॄणां प्रतिपादयितुस्तथा॥१८॥
स्वस्वरूपानुसारेण मध्यादित्वादिकल्पनाः।
ततः प्रमातृसङ्कल्पनियमात्पार्थिवं विदुः॥१९॥
तत्त्वं सर्वान्तरालस्थं यत्सर्वावरणैर्वृतम्।
तदत्र पार्थिवे तत्त्वे कथ्यते भुवनस्थितिः॥२०॥
नेता कटाहरुद्राणामनन्तः कामसेविनाम्।
पोतारूढो जलस्यान्तर्मद्यपानविघूर्णितः॥२१॥
स देवं भैरवं ध्यायन् नागैश्च परिवारितः।
कालाग्नेर्भुवनं चोर्ध्वे कोटियोजनमुच्छ्रितम्॥२२॥
लोकानां भस्मसाद्भावभयान्नोर्ध्वं स वीक्षते।
स च व्याप्तापि विश्वस्य यस्मात्प्लुष्यन्निमां भुवम्॥२३॥
नरकेभ्यः पुरा व्यक्तस्तेनासौ तदधो मतः।
दश कोट्यो विभोर्ज्वाला तदर्धं शून्यमूर्ध्वतः॥२४॥
तदूर्ध्वे नरकाधीशाः क्रमाद्दुःखैकवेदनाः।
अधो मध्ये तदूर्ध्वे च स्थिता भेदान्तरैर्वृताः॥२५॥
अवीचिकुम्भीपाकाख्यरौरवास्तेष्वनुक्रमात्।
एकादशैकादश च दशेत्यन्तः शराग्नि तत्॥२६॥
प्रत्येकमेषामेकोना कोटिरुच्छ्रितिरन्तरम्।
लक्षमत्र खवेदास्यसङ्ख्यानामन्तरा स्थितिः॥२७॥
कूष्माण्ड ऊर्ध्वे लक्षोनकोटिस्थानस्तदीशिता।
शास्त्रविरुद्धाचरणात्कृष्णं ये कर्म विदधते॥२८॥
तत्र भीमैर्लोकपुरुषैः पीड्यन्ते भोगपर्यन्तम्।
ये सकृदपि परमेशं शिवमेकाग्रेण चेतसा शरणम्॥२९॥
यान्ति न ते नरकयुजः कृष्णं तेषां सुखाल्पतादायि।
सहस्रनवकोत्सेधमेकान्तरमथ क्रमात्॥३०॥
पातालाष्टकमेकैकमष्टमे हाटकः प्रभुः।
प्रतिलोकं नियुक्तात्मा श्रीकण्ठो हठतो बहूः॥३१॥
सिद्धीर्ददात्यसावेवं श्रीमद्रौरवशासने।
व्रतिनो ये विकर्मस्था निषिद्धाचारकारिणः॥३२॥
दीक्षिता अपि ये लुप्तसमया नच कुर्वते।
प्रायश्चित्तांस्तथा तत्स्था वामाचारस्य दूषकाः॥३३॥
देवाग्निद्रव्यवृत्त्यंशजीविनश्चोत्तमस्थिताः।
अधःस्थगारुडाद्यन्यमन्त्रसेवापरायणाः॥३४॥
ते हाटकविभोरग्रे किङ्करा विविधात्मकाः।
ते तु तत्रापि देवेशं भक्त्या चेत्पर्युपासते॥३५॥
तदीशतत्त्वे लीयन्ते क्रमाच्च परमे शिवे।
अन्यथा ये तु वर्तन्ते तद्भोगनिरतात्मकाः॥३६॥
ते कालवह्निसन्तापदीनाक्रन्दपरायणाः।
गुणतत्त्वे निलीयन्ते ततः सृष्टिमुखे पुनः॥३७॥
पात्यन्ते मातृभिर्घोरयातनौघपुरस्सरम्।
अधमाधमदेहेषु निजकर्मानुरूपतः॥३८॥
मानुषान्तेषु तत्रापि केचिन्मन्त्रविदः क्रमात्।
मुच्यन्तेऽन्ये तु बध्यन्ते पूर्वकृत्यानुसारतः॥३९॥
इत्येष गणवृत्तान्तो नाम्ना हुलहुलादिना।
प्रोक्तो भगवता श्रीमदानन्दाधिकशासने॥४०॥
पातालोर्ध्वे सहस्राणि विंशतिर्भूकटाहकः।
सिद्धातन्त्रे तु पातालपृष्ठे यक्षीसमावृतम्॥४१॥
भद्रकाल्याः पुरं यत्र ताभिः क्रीडन्ति साधकाः।
ततस्तमस्तप्तभूमिस्ततःशून्यं ततोऽहयः॥४२॥
एतानि यातनास्थानं गुरुमन्त्रादिदूषिणाम्।
ततो भूम्यूर्ध्वं मध्यतो मेरुः सहस्राणि स षोडश॥४३॥
मग्नस्तन्मूलविस्तारस्तद्द्वयेनोर्ध्वविस्तृतिः।
सहस्राब्धिवसूच्छ्रायो हैमः सर्वामरालयः॥४४॥
Triśiraḥśāsane bodho mūlamadhyāgrakalpitaḥ|
Ṣaṭtriṁśattattvasaṁrambhaḥ smṛtirbhedavikalpanā||12||
Avyāhatavibhāgo'smibhāvo mūlaṁ tu bodhagam|
Samastatattvabhāvo'yaṁ svātmanyevāvibhāgakaḥ||13||
Bodhamadhyaṁ bhavetkiñcidādhārādheyalakṣaṇam|
Tattvabhedavibhāgena svabhāvasthitilakṣaṇam||14||
Bodhāgraṁ tattu cidbodhaṁ nistaraṅgaṁ bṛhatsukham|
Saṁvidekātmatānītabhūtabhāvapurādikaḥ||15||
Avyavacchinnasaṁvittirbhairavaḥ parameśvaraḥ|
Śrīdevyāyāmale coktaṁ ṣaṭtriṁśattattvasundaram||16||
Adhvānaṁ ṣaḍvidhaṁ dhyāyansadyaḥ śivamayo bhavet|
Yadyapyamuṣya nāthasya saṁvittyanatirekiṇaḥ||17||
Pūrṇasyordhvādimadhyāntavyavasthā nāsti vāstavī|
Tathāpi pratipattṝṇāṁ pratipādayitustathā||18||
Svasvarūpānusāreṇa madhyāditvādikalpanāḥ|
Tataḥ pramātṛsaṅkalpaniyamātpārthivaṁ viduḥ||19||
Tattvaṁ sarvāntarālasthaṁ yatsarvāvaraṇairvṛtam|
Tadatra pārthive tattve kathyate bhuvanasthitiḥ||20||
Netā kaṭāharudrāṇāmanantaḥ kāmasevinām|
Potārūḍho jalasyāntarmadyapānavighūrṇitaḥ||21||
Sa devaṁ bhairavaṁ dhyāyan nāgaiśca parivāritaḥ|
Kālāgnerbhuvanaṁ cordhve koṭiyojanamucchritam||22||
Lokānāṁ bhasmasādbhāvabhayānnordhvaṁ sa vīkṣate|
Sa ca vyāptāpi viśvasya yasmātpluṣyannimāṁ bhuvam||23||
Narakebhyaḥ purā vyaktastenāsau tadadho mataḥ|
Daśa koṭyo vibhorjvālā tadardhaṁ śūnyamūrdhvataḥ||24||
Tadūrdhve narakādhīśāḥ kramādduḥkhaikavedanāḥ|
Adho madhye tadūrdhve ca sthitā bhedāntarairvṛtāḥ||25||
Avīcikumbhīpākākhyarauravāsteṣvanukramāt|
Ekādaśaikādaśa ca daśetyantaḥ śarāgni tat||26||
Pratyekameṣāmekonā koṭirucchritirantaram|
Lakṣamatra khavedāsyasaṅkhyānāmantarā sthitiḥ||27||
Kūṣmāṇḍa ūrdhve lakṣonakoṭisthānastadīśitā|
Śāstraviruddhācaraṇātkṛṣṇaṁ ye karma vidadhate||28||
Tatra bhīmairlokapuruṣaiḥ pīḍyante bhogaparyantam|
Ye sakṛdapi parameśaṁ śivamekāgreṇa cetasā śaraṇam||29||
Yānti na te narakayujaḥ kṛṣṇaṁ teṣāṁ sukhālpatādāyi|
Sahasranavakotsedhamekāntaramatha kramāt||30||
Pātālāṣṭakamekaikamaṣṭame hāṭakaḥ prabhuḥ|
Pratilokaṁ niyuktātmā śrīkaṇṭho haṭhato bahūḥ||31||
Siddhīrdadātyasāvevaṁ śrīmadrauravaśāsane|
Vratino ye vikarmasthā niṣiddhācārakāriṇaḥ||32||
Dīkṣitā api ye luptasamayā naca kurvate|
Prāyaścittāṁstathā tatsthā vāmācārasya dūṣakāḥ||33||
Devāgnidravyavṛttyaṁśajīvinaścottamasthitāḥ|
Adhaḥsthagāruḍādyanyamantrasevāparāyaṇāḥ||34||
Te hāṭakavibhoragre kiṅkarā vividhātmakāḥ|
Te tu tatrāpi deveśaṁ bhaktyā cetparyupāsate||35||
Tadīśatattve līyante kramācca parame śive|
Anyathā ye tu vartante tadbhoganiratātmakāḥ||36||
Te kālavahnisantāpadīnākrandaparāyaṇāḥ|
Guṇatattve nilīyante tataḥ sṛṣṭimukhe punaḥ||37||
Pātyante mātṛbhirghorayātanaughapurassaram|
Adhamādhamadeheṣu nijakarmānurūpataḥ||38||
Mānuṣānteṣu tatrāpi kecinmantravidaḥ kramāt|
Mucyante'nye tu badhyante pūrvakṛtyānusārataḥ||39||
Ityeṣa gaṇavṛttānto nāmnā hulahulādinā|
Prokto bhagavatā śrīmadānandādhikaśāsane||40||
Pātālordhve sahasrāṇi viṁśatirbhūkaṭāhakaḥ|
Siddhātantre tu pātālapṛṣṭhe yakṣīsamāvṛtam||41||
Bhadrakālyāḥ puraṁ yatra tābhiḥ krīḍanti sādhakāḥ|
Tatastamastaptabhūmistataḥśūnyaṁ tato'hayaḥ||42||
Etāni yātanāsthānaṁ gurumantrādidūṣiṇām|
Tato bhūmyūrdhvaṁ madhyato meruḥ sahasrāṇi sa ṣoḍaśa||43||
Magnastanmūlavistārastaddvayenordhvavistṛtiḥ|
Sahasrābdhivasūcchrāyo haimaḥ sarvāmarālayaḥ||44||
In Triśirobhairavatantra (triśiraḥśāsane), Consciousness (bodhaḥ) is conceived as having a root, a middle part and an uppermost part (mūla-madhya-agra-kalpitaḥ) beginning with the thirty-six categories (ṣaṭtriṁśat-tattva-saṁrambhaḥ). The root of Consciousness (mūlam tu bodha-gam) (is) I-consciousness --the sense of 'I am'-- (asmi-bhāvaḥ), endowed with an unimpeded difference (avyāhata-vibhāgaḥ), (is constituted by) memory (smṛtiḥ) (and) dualistic thought (bheda-vikalpanā).
The middle part of Consciousness (bodha-madhyam) is (bhavet) this (ayam) state of all the categories (samasta-tattva-bhāvaḥ) —where duality has disappeared— (avibhāgakaḥ) (resting) in Its own --of Consciousness-- Self (sva-ātmani eva), (but still) somewhat characterized by (a relationship of) support and supported (kiñcid-ādhāra-ādheya-lakṣaṇam).
The uppermost part of Consciousness (bodha-agram), by means of the removal of the duality of the categories (tattva-bheda-vibhāgena), is characterized by the State of Its own --of Consciousness-- essential nature (svabhāva-sthiti-lakṣaṇam). It --the uppermost part of Consciousness-- (tad) (is) indeed (called) (tu) pure Consciousness (cit-bodham), the waveless One --because It is not agitated-- (nistaraṅgam) (and) the Great Pleasure --i.e. Jagadānanda-- (bṛhat-sukham).
(The yogī) who has carried living beings, objects, worlds, etc. to a state of unity with Consciousness (saṁvid-ekātmatā-nīta-bhūta-bhāva-pura-ādikaḥ) (is) uninterrupted Consciousness (avyavacchinna-saṁvittiḥ), Bhairava (bhairavaḥ) (and) the Supreme Lord (parama-īśvaraḥ).
It has been said (uktam) in venerable Devyāyāmala (śrī-devyāyāmale) (that the yogī) who meditates (dhyāyan) on the sixfold course (adhvānam ṣaḍvidham) —beautified by the thirty-six categories (ṣaṭtriṁśat-tattva-sundaram)— immediately (sadyas) becomes (bhavet) identical with Śiva (śiva-mayaḥ).
Even if (yadi api) in the case of that full Lord who is not separate from Consciousness (amuṣya nāthasya saṁvitti-anatirekiṇaḥ pūrṇasya) there is no (na asti) real state (having to do) with a higher part, a middle part and a final part (ūrdhva-ādi-madhya-anta-vyavasthā... vāstavī), even so (tathā api) in order to explain (pratipādayituḥ) to the ones who hear (pratipattṝṇām) according to their own nature (tathā... sva-sva-rūpa-anusāreṇa), (this) invention of middle part, initial part, etc. (madhya-āditva-ādi-kalpanāḥ) (has been presented).
On that account (tatas), due to the limitation in the ideas of the knowers (pramātṛ-saṅkalpa-niyamāt), (the sages) specified --lit. considered-- (viduḥ) that the Pṛthivī category --the category 36, the last one where grossness is maximum-- (pārthivam... tattvam) resides inside everything (sarva-antarāla-stham) (and) which (yad) (is) surrounded or covered by (vṛtam) all the veils (sarva-āvaraṇaiḥ).
Therefore (tad) (now), the residence of the worlds (bhuvana-sthitiḥ) within this Pṛthivī category (atra pārthive tattve) is being spoken about (kathyate).
Ananta (anantaḥ), the leader (netā) of the rudra-s of the infernal regions (kaṭāha-rudrāṇām) who are addicted to pleasure (kāma-sevinām), resides inside the water in a vessel (pota-ārūḍhaḥ jalasya antar), agitated by the drinking of wine (madya-pāna-vighūrṇitaḥ). He (saḥ) meditates (dhyāyan) on God Bhairava (devam bhairavam) and (ca) is surrounded (parivāritaḥ) by the Nāga-s (nāgaiḥ).
And (ca) above (the world of Ananta lies) (ūrdhve) the world (bhuvanam) of Kālāgni (kālāgneḥ) which is 10,000,000 yojana-s high --1 yojana is 'generally' 14.5 km, but there are other opinions-- (koṭi-yojanam ucchritam). Out of fear of reducing (all) the living beings to ashes (bhasmasāt-bhāva-bhayāt), he (saḥ) does not look (na... vīkṣate) up at the worlds which are above (lokānām... ūrdhvam).
And (ca) though (api) he --i.e. Kālāgni-- (saḥ) (is) pervading the (whole) universe (vyāptā... viśvasya), since (yasmāt) he burns (pluṣyan) this earth (imām bhuvam) from the hells (narakebhyaḥ), he (asau) (is) therefore (tena) displayed (vyaktaḥ) at the beginning (purā), i.e. (he is) considered (mataḥ) (as dwelling) below that --below the hells-- (tad-adhas).
The flame (jvālā) of the all-pervading (Kālāgni) (vibhoḥ) is 100,000,000 (yojana-s high) (daśa koṭyaḥ). Upward (ūrdhvataḥ), half of that (space) (tad-ardham) is void (śūnyam). Above that (void) (tad-ūrdhve) gradually (appear) (kramāt) the lords of the hells (naraka-adhīśāḥ) whose only perception is pain (duḥkha-eka-vedanāḥ). Below (adhas), in the middle (madhye) and (ca) above that (tad-ūrdhve), surrounded (vṛtāḥ) by other divisions (bheda-antaraiḥ), dwell (sthitāḥ) Avīci, Kumbhīpāka and Raurava (avīci-kumbhīpāka-ākhya-rauravāḥ). In them (there are) (teṣu), respectively (anukramāt), eleven, eleven (ekādaśa-ekādaśa) and (ca) ten (daśa) (subordinate hells). Thus (iti), the final (number of hells) is thirty-five --including Avīci, Kumbhīpāka and Raurava-- (antaḥ śara-agni tad).
Each (pratyekam) of these thirty-two (hells dwelling in Avīci, Kumbhīpāka and Raurava) (eṣām) rises upward (ucchritiḥ) 9,900,000 (yojana-s high) (ekonā koṭiḥ). Between (each of the hells) (antaram) (there is) 100,000 yojana-s (of void) (lakṣam). Here (atra) inside there are a number of 140 (lords) (kha-veda-āsya-saṅkhyānām antarā sthitiḥ).
Above (those hells) (ūrdhve), Kūṣmāṇḍa (kūṣmāṇḍaḥ) is the lord of a place which is 9,900,000 (yojana-s high) (lakṣa-ūna-koṭi-sthānaḥ tad-īśitā).
The ones who (ye) produce (vidadhate) black (kṛṣṇam) karma (karma) due to a behavior which is incompatible with the scriptures (śāstra-viruddha-ācaraṇāt) are afflicted (pīḍyante) there (tatra) by the terrifying beings of (such) worlds (bhīmaiḥ loka-puruṣaiḥ) until the end of fruition (of such karma-s) (bhoga-paryantam).
They (te) do not go to (those) hells (na... naraka-yujaḥ) who (ye) have taken refuge (śaraṇam... yānti) in the Supreme Lord (parama-īśam) even (api) once (sakṛt) with a mind absorbed in (ekāgreṇa cetasā) Śiva (śivam). Their (teṣām) black (karma) (kṛṣṇam) gives a very little pleasure (sukha-alpatā-dāyi).
Each of (ekaikam) the eight Pātāla-s (pātāla-aṣṭakam) is 9000 (yojana-s) high (sahasra-navaka-utsedham). Between each of them there are 1000 (yojana-s) (eka-antaram atha) respectively (kramāt). The lord (prabhuḥ) in the eighth one (aṣṭame) (is) Hāṭaka (hāṭakaḥ).
Śrīkaṇṭhanātha (śrīkaṇṭhaḥ), who is in charge (niyukta-ātmā) of every world (prati-lokam), bestows (dadāti), by force (haṭhatas), a lot of supernatural powers (bahūḥ... siddhīḥ). He (asau) (is) thus (described) (evam) in venerable Rauravatantra (śrīmat-raurava-śāsane).
The ascetics (vratinaḥ) who (ye) produce bad karma-s (vikarma-sthāḥ) as they behave in a forbidden way (niṣiddha-ācāra-kāriṇaḥ); the ones who (ye), though (api) initiated (dīkṣitāḥ), violate the rules (lupta-samayāḥ) and do not (naca) carry out (kurvate) rituals of expiation (prāyaścittān); as well as (tathā) the ones who, (though) occupied with that (tad-sthāḥ) are detractors --i.e. offenders-- (dūṣakāḥ) of the Vāmācāra (vāma-ācārasya) who partially live on substances belonging to gods and fire (deva-agni-dravya-vṛtti-aṁśa-jīvinaḥ); and (ca) the ones who are occupied with higher (doctrines) (uttama-sthitāḥ) (but at the same time) are devoted to the worship of other mantra-s such as the inferior (mantra) of Garuḍa, etc. (adhaḥstha-gāruḍa-ādi-anya-mantra-sevā-parāyaṇāḥ); (all of) them (te), in different divisions (vividha-ātmakāḥ), (are) servants (kiṅkarāḥ) in the presence of (agre) the all-pervading Hāṭaka (hāṭaka-vibhoḥ).
But (tu) if (ced), even (api) there --i.e. in that condition-- (tatra), they (te) perfectly serve (paryupāsate) the lord of the gods --i.e. Hāṭaka-- (deva-īśam) with devotion (bhaktyā), they get dissolved (līyante) in the category of that lord (tad-īśa-tattve), and (ca) gradually (kramāt) in the Supreme Śiva (parame śive).
However (tu), the ones who (ye) behave (vartante) otherwise (anyathā), having been deeply engaged in that fruition (tad-bhoga-nirata-ātmakāḥ), are wholly devoted to crying in their being afflicted by the heat of Kālāgni (kālavahni-santāpa-dīna-ākranda-parāyaṇāḥ). (Afterward,) they get dissolved (nilīyante) in the principle of the guṇa-s (guṇa-tattve). After that (tatas), at the beginning of (a new) manifestation (sṛṣṭi-mukhe), they are cast (pātyante) again (punanr) by the mothers --by the non-supreme powers-- (mātṛbhiḥ) into lower and lower bodies (adhama-adhama-deheṣu) —among a mass of terrible torments— (ghora-yātana-ogha-purassaram), according to their own karma (nija-karma-anurūpataḥ).
Even (api) there (tatra), they can take human bodies (mānuṣa-anteṣu), (and) some of them (kecid), being knowers of the mantra-s (mantra-vidaḥ), gradually (kramāt) become liberated (mucyante). But (tu) others (anye) remain in bondage (badhyante) in accordance with (their) previous actions (pūrva-kṛtya-anusārataḥ).
Therefore (iti), this (eṣaḥ) story of the hosts (gaṇa-vṛttāntaḥ) has been declared (proktaḥ) by the Lord (bhagavatā) in venerable Ānandādhikatantra (śrīmat-ānandādhika-śāsane) under the name of Hulahula, etc. (nāmnā hulahula-ādinā).
Above the Pātāla-s (pātāla-ūrdhve), (remains) Bhūkaṭāhaka --lit. earth's caldron-- (bhū-kaṭāhakaḥ) which is 20,000 (yojana-s high) (sahasrāṇi viṁśatiḥ).
But (tu) according to Siddhātantra (siddhātantre), on the upper side of the Pātāla-s (pātāla-pṛṣṭhe) (lies) the world (puram) of Bhadrakālī (bhadrakālyāḥ) —surrounded by the yakṣī-s— (yakṣī-samāvṛtam) where (yatra) the adepts (sādhakāḥ) play (krīḍanti) with them --with the women of this world-- (tābhiḥ).
After that (tatas), darkness (tamas) (and) a territory with red-hot soil (tapta-bhūmiḥ). After that (tatas), void (śūnyam). After that (tatas), the dwelling-place of the Nāga-s --lit. snakes-- (ahayaḥ). These (regions) (etāni) (are) a place of torment (yātanā-sthānam) for the detractors of Guru-s, mantra-s, etc. (guru-mantra-ādi-dūṣiṇām).
After that (tatas), above the earth and in its midst (bhūmi-ūrdhvaṁ madhyatas), (lies Mount) Meru (meruḥ). It (saḥ) (is) 16,000 (yojana-s) (sahasrāṇi... ṣoḍaśa) immersed in (Bhūkaṭāha) (magnaḥ). The extension of its base (tad-mūla-vistāraḥ) (is) twice that --i.e. 2 x 16,000 = 32,000 yojana-s-- (tad-dvayena). (Its) upward extension (ūrdhva-vistṛtiḥ) (is) 84,000 (yojana-s) high (sahasra-abdhi-vasu-ucchrāyaḥ). It is made out of gold (haimaḥ) (and) is the abode of all the immortals (sarva-amara-ālayaḥ)||12-44||
Stanzas 45 to 67
मध्योर्ध्वाधः समुद्वृत्तशरावचतुरश्रकः।
भैरवीयं च तल्लिङ्गं धरणी चास्य पीठिका॥४५॥
सर्वे देवा निलीना हि तत्र तत्पूजितं सदा।
मध्ये मेरुसभा धातुस्तदीशदिशि केतनम्॥४६॥
ज्योतिष्कशिखरं शम्भोः श्रीकण्ठांशश्च स प्रभुः।
अवरुह्य सहस्राणि मनोवत्याश्चतुर्दश॥४७॥
चक्रवाटश्चतुर्दिक्को मेरुरत्र तु लोकपाः।
अमरावतिकेन्द्रस्य पूर्वस्यां दक्षिणेन ताम्॥४८॥
अप्सरःसिद्धसाध्यास्तामुत्तरेण विनायकाः।
तेजोवती स्वदिश्यग्नेः पुरी तां पश्चिमेन तु॥४९॥
विश्वेदेवा विश्वकर्मा क्रमात्तदनुगाश्च ये।
याम्यां संयमनी तां तु पश्चिमेन क्रमात् स्थिताः॥५०॥
मातृनन्दा स्वसङ्ख्याता रुद्रास्तत्साधकास्तथा।
कृष्णाङ्गारा निरृतिश्च तां पूर्वेण पिशाचकाः॥५१॥
रक्षांसि सिद्धगन्धर्वास्तूत्तरेणोत्तरेण ताम्।
वारुणी शुद्धवत्याख्या भूतौघो दक्षिणेन ताम्॥५२॥
उत्तरेणोत्तरेणैनां वसुविद्याधराः क्रमात्।
वायोर्गन्धवती तस्या दक्षिणे किन्नराः पुनः॥५३॥
वीणासरस्वती देवी नारदस्तुम्बुरुस्तथा।
महोदयेन्दोर्गुह्याः स्युः पश्चिमेऽस्याः पुनः पुनः॥५४॥
कुबेरः कर्मदेवाश्च तथा तत्साधका अपि।
यशस्विनी महेशस्य तस्याः पश्चिमतो हरिः॥५५॥
दक्षिणे दक्षिणे ब्रह्माश्विनौ धन्वन्तरिः क्रमात्।
मैरवे चक्रवाटेऽस्मिन्नेवं मुख्याः पुरोऽष्टधा॥५६॥
अन्तरालगतास्त्वन्याः पुनः षड्विंशतिः स्मृताः।
इष्टापूर्तरताः पुण्ये वर्षेये भारते नराः॥५७॥
ते मेरुगाः सकृच्छम्भुं ये वार्चन्ति यथोचितम्।
मेरोः प्रदक्षिणाप्युदग्दिक्षु विष्कम्भपर्वताः॥५८॥
मन्दरो गन्धमादश्च विपुलोऽथ सुपार्श्वकः।
सितपीतनीलरक्तास्ते क्रमात्पादपर्वताः॥५९॥
Madhyordhvādhaḥ samudvṛttaśarāvacaturaśrakaḥ|
Bhairavīyaṁ ca talliṅgaṁ dharaṇī cāsya pīṭhikā||45||
Sarve devā nilīnā hi tatra tatpūjitaṁ sadā|
Madhye merusabhā dhātustadīśadiśi ketanam||46||
Jyotiṣkaśikharaṁ śambhoḥ śrīkaṇṭhāṁśaśca sa prabhuḥ|
Avaruhya sahasrāṇi manovatyāścaturdaśa||47||
Cakravāṭaścaturdikko meruratra tu lokapāḥ|
Amarāvatikendrasya pūrvasyāṁ dakṣiṇena tām||48||
Apsaraḥsiddhasādhyāstāmuttareṇa vināyakāḥ|
Tejovatī svadiśyagneḥ purī tāṁ paścimena tu||49||
Viśvedevā viśvakarmā kramāttadanugāśca ye|
Yāmyāṁ saṁyamanī tāṁ tu paścimena kramāt sthitāḥ||50||
Mātṛnandā svasaṅkhyātā rudrāstatsādhakāstathā|
Kṛṣṇāṅgārā nirṛtiśca tāṁ pūrveṇa piśācakāḥ||51||
Rakṣāṁsi siddhagandharvāstūttareṇottareṇa tām|
Vāruṇī śuddhavatyākhyā bhūtaugho dakṣiṇena tām||52||
Uttareṇottareṇaināṁ vasuvidyādharāḥ kramāt|
Vāyorgandhavatī tasyā dakṣiṇe kinnarāḥ punaḥ||53||
Vīṇāsarasvatī devī nāradastumburustathā|
Mahodayendorguhyāḥ syuḥ paścime'syāḥ punaḥ punaḥ||54||
Kuberaḥ karmadevāśca tathā tatsādhakā api|
Yaśasvinī maheśasya tasyāḥ paścimato hariḥ||55||
Dakṣiṇe dakṣiṇe brahmāśvinau dhanvantariḥ kramāt|
Mairave cakravāṭe'sminnevaṁ mukhyāḥ puro'ṣṭadhā||56||
Antarālagatāstvanyāḥ punaḥ ṣaḍviṁśatiḥ smṛtāḥ|
Iṣṭāpūrtaratāḥ puṇye varṣeye bhārate narāḥ||57||
Te merugāḥ sakṛcchambhuṁ ye vārcanti yathocitam|
Meroḥ pradakṣiṇāpyudagdikṣu viṣkambhaparvatāḥ||58||
Mandaro gandhamādaśca vipulo'tha supārśvakaḥ|
Sitapītanīlaraktāste kramātpādaparvatāḥ||59||
In (its) middle portion, upper portion and lower portion (madhya-ūrdhva-adhaḥ) (is) octogonal, round --lit. with the form of a dish-- and square (samudvṛtta-śarāva-caturaśrakaḥ). (In) that liṅga (tad-liṅgam) of Bhairava (bhairavīyam ca), its (asya) base (pīṭhikā) (is) the earth (dharaṇī).
All (sarve) the gods (devāḥ) are hidden (nilīnāḥ hi) there (tatra). It --mount Meru-- is always worshiped (in the three worlds) (tad-pūjitam sadā).
In the middle (madhye) (remains) the assembly of Brahmā --which is called Manovatī-- (meru-sabhā dhātuḥ). In the northeast of that --of that assembly-- (tad-īśa-diśi), (there is) the abode (ketanam) of Śambhu (śambhoḥ) (known as) Jyotiṣkaśikhara --lit. the luminous peak-- (jyotiṣka-śikharam), (in which) he (saḥ) (lives) as lord Śrīkaṇṭhanātha (śrīkaṇṭha-aṁśaḥ ca sa prabhuḥ).
Descending (avaruhya) 14,000 (yojana-s) (sahasrāṇi... caturdaśa) from Manovatī (manovatyāḥ), (there is,) all around in Meru (caturdikkaḥ meruḥ) the boundary (cakravāṭaḥ). Here (atra tu) (reside) the protectors of the worlds (loka-pāḥ).
To the east (pūrvasyām) (lies) Indra's Amarāvatikā (amarāvatikā indrasya). To the south of it --of Amarāvatikā-- (dakṣiṇena tām), (remain) the Apsara-s, the Siddha-s and the Sādhya-s (apsaras-siddha-sādhyāḥ). To the north of it --of the region where the Apsara-s, etc. live-- (tām uttareṇa) (lie) the Vināyaka-s (vināyakāḥ).
To the southeast (svadiśi), (lies) Tejovatī (tejovatī), the city (purī) of Agni (agneḥ). To the west of it --of Tejovatī-- (tām paścimena tu) (live) the Viśvedeva-s (viśvedevāḥ), Viśvakarmā (viśvakarmā), and (ca), in succession (kramāt), the ones who (ye) follow them (tad-anugāḥ).
To the south (yāmyām) (is) Saṁyamanī --the city of Yama-- (saṁyamanī). To the west of it --of Saṁyamanī-- (tām tu paścimena) are located (sthitāḥ), in succession (kramāt), Mātṛnandā (mātṛnandā), the eleven (sva-saṅkhyātāḥ) Rudra-s (rudrāḥ) as well as (tathā) the attendants of Yama (tad-sādhakāḥ).
To the southwest (nirṛtiḥ ca) (appears) Kṛṣṇāṅgārā (kṛṣṇāṅgārā). To the east of it --of Kṛṣṇāṅgārā-- (tām pūrveṇa), (remain) the piśācaka-s (piśācakāḥ). More and more to the north of it --of the piśācaka-s-- (uttareṇa uttareṇa tām), (lie) the Rakṣas-s (rakṣāṁsi), the Siddha-s and the Gandharva-s (siddha-gandharvāḥ tu).
To the west (vāruṇī), (there is the city) called Śuddhavatī (śuddhavatī-ākhyā). To the south of it --of Śuddhavatī-- (dakṣiṇena tām) (there is) the multitude of spirits (bhūta-oghaḥ). More and more to the north of it --of the multitude of spirits-- (uttareṇa uttareṇa enām) (reside) the Vasu-s and the Vidyādhara-s (vasu-vidyādharāḥ), in succession (kramāt).
To the northwest (vāyoḥ), (there is) Gandhavatī --the city of Vāyu-- (gandhavatī). To the south of it --of Gandhavatī-- (tasyāḥ dakṣiṇe), moreover (punar), (live) the Kinnara-s (kinnarāḥ), the goddess (devī) Vīṇāsarasvatī (vīṇāsarasvatī), Nārada (nāradaḥ) and (tathā) Tumburu (tumburuḥ).
(To the north is) Mahodayā (mahodayā), (the city) of Indu --the moon-- (indoḥ). To the west of it --of Mahodayā-- (paścime asyāḥ) are (syuḥ), in succession (punar punar), the Guhya-s (guhyāḥ), Kubera (kuberaḥ), the Karmadeva-s (karmadevāḥ ca) as well as (tathā) their attendants (tad-sādhakāḥ api).
(To the northeast is) Yaśasvinī (yaśasvinī) of the great Īśa (mahā-īśasya). To the west of it --of Yaśasvinī-- (tasyāḥ paścimataḥ) (is) Hari (hariḥ). More and more to the south (dakṣiṇe dakṣiṇe) (is) Brahmā, Aśvī (brahma-aśvinau) (and) Dhanvantari (dhanvantariḥ), in succession (kramāt).
Thus (evam), in this boundary of Meru (mairave cakravāṭe asmin) (there is) a group of eight main cities (mukhyāḥ puraḥ aṣṭadhā). Moreover (punar), other (anyāḥ) twenty-six (ṣaḍviṁśatiḥ) are said to be (smṛtāḥ) located in the intermediate space (antarāla-gatāḥ tu).
The men go to Meru (narāḥ... te meru-gāḥ) who have performed Iṣṭāpūrta --a sacrifice whose merit is stored in heaven-- (iṣṭāpūrtaratāḥ) in holy Bhāratavarṣa (puṇye varṣeye bhārate), or (vā) who have appropriately worshiped --lit. who worship-- (ye... ārcanti yathocitam) Śambhu (śambhum) one time (sakṛt).
To the south and to the north (pradakṣiṇā api udak-dikṣu) of Meru (meroḥ) (there are) the support mountains (viṣkambha-parvatāḥ), (whose names are) Mandara (mandaraḥ), Gandhamāda (gandhamādaḥ), Vipula (vipulaḥ) (and) Supārśvaka (supārśvakaḥ). Those (te) mountains are at the foot (of mount Meru) (pāda-parvatāḥ) (and their colors are) white, yellow, blue and red (sita-pīta-nīla-raktāḥ) respectively (kramāt)||45-59||
एतैर्भुवमवष्टभ्य मेरुस्तिष्ठति निश्चलः।
चैत्ररथनन्दनाख्ये वैभ्राजं पितृवनं वनान्याहुः॥६०॥
रक्तोदमानससितं भद्रं चैतच्चतुष्टयं सरसाम्।
वृक्षाः कदम्बजम्ब्वश्वत्थन्यग्रोधकाः क्रमशः॥६१॥
एषु च चतुर्ष्वचलेषु त्रयं त्रयं क्रमश एतदाम्नातम्।
मेर्वधो लवणाब्ध्यन्तं जम्बुद्वीपः समन्ततः॥६२॥
लक्षमात्रः स नवधा जातो मर्यादपर्वतैः।
निषधो हेमकूटश्च हिमवान्दक्षिणे त्रयः॥६३॥
लक्षं सहस्रनवतिस्तदशीतिरिति क्रमात्।
नीलः श्वेतस्त्रिशृङ्गश्च तावन्तः सव्यतः पुनः॥६४॥
मेरोः षडेते मर्यादाचलाः पूर्वापरायताः।
पूर्वतो माल्यवान्पश्चाद्गन्धमादनसञ्ज्ञितः॥६५॥
सव्योत्तरायतौ तौ तु चतुस्त्रिंशत्सहस्रकौ।
अष्टावेते ततोऽप्यन्यौ द्वौ द्वौ पूर्वादिषु क्रमात्॥६६॥
जाठरः कूटहिमवद्यात्रजारुधिशृङ्गिणः।
एवं स्थितो विभागोऽत्र वर्षसिद्ध्यै निरूप्यते॥६७॥
Etairbhuvamavaṣṭabhya merustiṣṭhati niścalaḥ|
Caitrarathanandanākhye vaibhrājaṁ pitṛvanaṁ vanānyāhuḥ||60||
Raktodamānasasitaṁ bhadraṁ caitaccatuṣṭayaṁ sarasām|
Vṛkṣāḥ kadambajambvaśvatthanyagrodhakāḥ kramaśaḥ||61||
Eṣu ca caturṣvacaleṣu trayaṁ trayaṁ kramaśa etadāmnātam|
Mervadho lavaṇābdhyantaṁ jambudvīpaḥ samantataḥ||62||
Lakṣamātraḥ sa navadhā jāto maryādaparvataiḥ|
Niṣadho hemakūṭaśca himavāndakṣiṇe trayaḥ||63||
Lakṣaṁ sahasranavatistadaśītiriti kramāt|
Nīlaḥ śvetastriśṛṅgaśca tāvantaḥ savyataḥ punaḥ||64||
Meroḥ ṣaḍete maryādācalāḥ pūrvāparāyatāḥ|
Pūrvato mālyavānpaścādgandhamādanasañjñitaḥ||65||
Savyottarāyatau tau tu catustriṁśatsahasrakau|
Aṣṭāvete tato'pyanyau dvau dvau pūrvādiṣu kramāt||66||
Jāṭharaḥ kūṭahimavadyātrajārudhiśṛṅgiṇaḥ|
Evaṁ sthito vibhāgo'tra varṣasiddhyai nirūpyate||67||
Resting upon (avaṣṭabhya) the earth (bhuvam) through them --i.e. through those four mountains-- (etaiḥ), Meru (meruḥ) stands (tiṣṭhati) still (niścalaḥ).
(The sages) said (āhuḥ) (that here are) the forests (vanāni) called Caitraratha and Nandana (caitraratha-nandana-ākhye) (as well as) Vaibhrāja (vaibhrājam) (and) Pitṛvana (pitṛvanam). (Also, there is here) this group of four lakes (etad catuṣṭayam sarasām): Raktoda --also known as Aruṇoda--, Mānasa, Sita (raktoda-mānasa-sitam) and (ca) Bhadra (bhadram). (And) the trees (vṛkṣāḥ) (called) Kadamba, Jambu, Aśvattha and Nyagrodhaka (kadamba-jambu-aśvattha-nyagrodhakāḥ) (are to be found here), in succession (kramaśas). Each in these three groups (trayam trayam... etad) is said to be (āmnātam), in succession (kramaśas), in these four mountains (eṣu ca caturṣu acaleṣu).
The Jambu island (jambu-dvīpaḥ) (extends) below Meru (meru-adhas) all round --with the form of a ring-- (samantatas) up to the ocean of salt (lavaṇa-abdhi-antam). It measures 100,000 (yojana-s across) (lakṣa-mātraḥ saḥ) (and) appears (jātaḥ) in nine ways --i.e. it is divided into nine portions-- (navadhā) due to the mountains that mark the limit (maryāda-parvataiḥ).
The three (mountain ranges) (trayaḥ) located south of (Meru) (dakṣiṇe) (are) Niṣadha (niṣadhaḥ), Hemakūṭa (hemakūṭaḥ) and Himavān (himavān), (each of which measures) 100,000, 90,000 and 80,000 (yojana-s) (lakṣam sahasra-navatiḥ tad-aśītiḥ iti), respectively (kramāt). To the north --lit. to the left-- (savyataḥ) (there are other three mountain ranges) measuring again 100,000, 90,000 and 80,000 (yojana-s) (tāvantaḥ... punar). (Their names are:) Nīla (nīlaḥ), Śveta (śvetaḥ) and (ca) Triśṛṅga (triśṛṅgaḥ). These (ete) six (ṣaṭ) mountain (ranges) that mark the limit (maryāda-acalāḥ) run from east to west (pūrvāparāyatāḥ). To the east (pūrvatas), (there is the mountain range called) Mālyavān (mālyavān), (and) to the west (paścāt), (there is the mountain range) known as Gandhamādana (gandhamādana-sañjñitaḥ). Those two (mountain ranges) (tau tu) extend, to the south and to the north (savya-uttara-āyatau), 34,000 (yojana-s) (catustriṁśat-sahasrakau). After that (group of eight mountain ranges) (tatas), (there is) even (api) other (ete... anyau) eight (additional mountain ranges) (aṣṭau) (arranged) in groups of two (dvau dvau) to the east, etc. --i.e. two to the east, two to the west, two to the north and two to the south-- (pūrvādiṣu), respectively (kramāt). (Their names are:) Jāṭhara (jāṭhara), Kūṭa, Himavān, Yātra, Jārudhi and Śṛṅgī (kūṭa-himavat-yātra-jārudhi-śṛṅgiṇaḥ) (plus Kailāsa and Niṣadha). Thus (evam), here (atra) there is a division (sthitaḥ vibhāgaḥ) being described (nirūpyate) in order to make (the arrangement of) the continents clear (varṣa-siddhyai)||60-67||
Stanzas 68 to 78
समन्ताच्चक्रवाटाधोऽनर्केन्दु चतुरश्रकम्।
सहस्रनवविस्तीर्णमिलाख्यं त्रिमुखायुषम्॥६८॥
मेरोः पश्चिमतो गन्धमादो यस्तस्य पश्चिमे।
केतुमालं कुलाद्रीणां सप्तकेन विभूषितम्॥६९॥
मेरोः पूर्व माल्यवान्यो भद्राश्वस्तस्य पूर्वतः।
सहस्रदशकायुस्तत्सपञ्चकुलपर्वतम्॥७०॥
पूर्वपश्चिमतः सव्योत्तरतश्च क्रमादिमे।
द्वात्रिंशच्च चतुस्त्रिंशत्सहस्राणि निरूपिते॥७१॥
मेरोरुदक् शृङ्गवान्यस्तद्बहिः कुरुवर्षकम्।
चापवन्नवसाहस्रमायुस्तत्र त्रयोदश॥७२॥
कुरुवर्षस्योत्तरेऽथ वायव्येऽब्धौ क्रमाच्छराः।
दश चेति सहस्राणि द्वीपौ चन्द्रोऽथ भद्रकः॥७३॥
यौ श्वेतशृङ्गिणौ मेरोर्वामे मध्ये हिरण्मयम्।
तयोर्नवकविस्तीर्णमायुश्चार्धत्रयोदश॥७४॥
तत्र वै वामतः श्वेतनीलयो रम्यकोऽन्तरे।
सहस्रनवविस्तीर्णमायुर्द्वादश तानि च॥७५॥
मेरोर्दक्षिणतो हेमनिषधौ यौ तदन्तरे।
हर्याख्यं नवसाहस्रं तत्सहस्राधिकायुषम्॥७६॥
तत्रैव दक्षिणे हेमहिमवद्द्वितयान्तरे।
कैन्नरं नवसाहस्रं तत्सहस्राधिकायुषम्॥७७॥
तत्रैव दक्षिणे मेरोर्हिमवान्यस्य दक्षिणे।
भारतं नवसाहस्रं चापवत्कर्मभोगभूः॥७८॥
Samantāccakravāṭādho'narkendu caturaśrakam|
Sahasranavavistīrṇamilākhyaṁ trimukhāyuṣam||68||
Meroḥ paścimato gandhamādo yastasya paścime|
Ketumālaṁ kulādrīṇāṁ saptakena vibhūṣitam||69||
Meroḥ pūrva mālyavānyo bhadrāśvastasya pūrvataḥ|
Sahasradaśakāyustatsapañcakulaparvatam||70||
Pūrvapaścimataḥ savyottarataśca kramādime|
Dvātriṁśacca catustriṁśatsahasrāṇi nirūpite||71||
Merorudak śṛṅgavānyastadbahiḥ kuruvarṣakam|
Cāpavannavasāhasramāyustatra trayodaśa||72||
Kuruvarṣasyottare'tha vāyavye'bdhau kramāccharāḥ|
Daśa ceti sahasrāṇi dvīpau candro'tha bhadrakaḥ||73||
Yau śvetaśṛṅgiṇau merorvāme madhye hiraṇmayam|
Tayornavakavistīrṇamāyuścārdhatrayodaśa||74||
Tatra vai vāmataḥ śvetanīlayo ramyako'ntare|
Sahasranavavistīrṇamāyurdvādaśa tāni ca||75||
Merordakṣiṇato hemaniṣadhau yau tadantare|
Haryākhyaṁ navasāhasraṁ tatsahasrādhikāyuṣam||76||
Tatraiva dakṣiṇe hemahimavaddvitayāntare|
Kainnaraṁ navasāhasraṁ tatsahasrādhikāyuṣam||77||
Tatraiva dakṣiṇe merorhimavānyasya dakṣiṇe|
Bhārataṁ navasāhasraṁ cāpavatkarmabhogabhūḥ||78||
On all sides (samantāt) below the boundary (of mount Meru) (cakravāṭa-adhas), (is the continent) called Ilā --or Ilāvṛta-- (ilā-ākhyam), which is without sun and moon (an-arka-indu), which measures 9000 (yojana-s) (sahasra-nava-vistīrṇam), (and on which the beings there) live 13,000 years (trimukha-āyuṣam).
To the west (paścimatas) of Meru (meroḥ) (is the mountain) Gandhamāda (gandhamādaḥ yaḥ). To the west of it --of Gandhamāda-- (tasya paścime) (is the continent known as) Ketumāla (ketumālam), adorned (vibhūṣitam) with seven (saptakena) main mountain ranges (kulādrīṇām).
To the east (pūrva) of Meru (meroḥ) (are) the Mālyavān mountains (mālyavān yaḥ), (and) to the east of it --of Mālyavān-- (tasya pūrvataḥ) (is the continent called) Bhadrāśva (bhadrāśvaḥ). That (continent) (tad) has five main mountain ranges (sa-pañca-kulaparvatam) (and the beings on it) live 10,000 years (sahasra-daśaka-āyuḥ).
These two (continents) --viz. Ketumāla and Bhadrāśva-- (ime) are described (nirūpite) (as extending) 32,000 and 34,000 (yojana-s) (dvātriṁśat ca catustriṁśat sahasrāṇi) to the east and west (pūrva-paścimatas) and (ca) to the south and north (savya-uttarataḥ), respectively (kramāt).
To the north (udak) of Meru (meroḥ) (is) the Śṛṅgavān (mountain range) (śṛṅgavān yaḥ). To the north of it --of Śṛṅgavān-- (tad-bahis) (lies) the Kuru continent (kuru-varṣakam). (It extends) 9000 circular (yojana-s) (cāpavat-nava-sāhasram), (and the beings) live there 13,000 years (āyus tatra trayodaśa).
To the north (uttare) and (atha) to the northwest (vāyavye) of the Kuru continent (kuru-varṣasya), in the middle of the ocean (abdhau), (there are) two islands (dvīpau), Candra (candraḥ) and (atha) Bhadraka (bhadrakaḥ) (occupying) 5000 and 10,000 (yojana-s) (śarāḥ... daśa ca iti sahasrāṇi), respectively (kramāt).
In the middle of the Śveta and Śṛṅgī (mountain ranges) (yau śveta-śṛṅgiṇau... madhye... tayoḥ), to the north (vāme) of Meru (meroḥ), (remains) the Hiraṇmaya (continent) (hiraṇmayam). It extends 9000 (yojana-s) (navaka-vistīrṇam) (and the beings there) live 12,500 years (āyuḥ ca ardha-trayodaśa).
Right there (tatra vai), to the north (vāmataḥ), between (antare) Śveta and Nīla (mountain ranges) (śveta-nīlayaḥ), (is) the Ramyaka (continent) (ramyakaḥ). It extends 9000 (yojana-s) (sahasra-nava-vistīrṇam), and (ca) (the beings on it) live 12,000 years (āyus-dvādaśa tāni).
To the south (dakṣiṇatas) of Meru (meroḥ), between (tad-antare) Hemakūṭa and Niṣadha (mountain ranges) (hema-niṣadhau yau) (is the continent) called Hari (hari-ākhyam), of 9000 (yojana-s long) (nava-sāhasram). (The beings there) live 12,000 years (tad-sahasra-adhika-āyuṣam).
Right there (tatra eva), to the south (of Meru) (dakṣiṇe), between the Hemakūṭa and Himavān (mountain ranges) (hema-himavat-dvitaya-antare), (is) Kimpuruṣa (continent) (kainnaram), of 9000 (yojana-s long) (nava-sāhasram). (The beings there) live 10,000 years (tad-sahasra-adhika-āyuṣam).
Right there (tatra eva), the Himavān (mountain range) (himavān) (is situated) south (dakṣiṇe) of Meru (meroḥ). South of it --of Himavān-- (yasya dakṣiṇe), (is) the Bhārata (continent) (bhāratam). It is 9000 (yojana-s long) (nava-sāhasram), like a rainbow (cāpa-vat). It is a territory of karma and fruition --of the enjoyment of the fruits of good and bad actions-- (karma-bhoga-bhūḥ)||68-78||
Stanzas 79 to 80
इलावृतं केतुभद्रं कुरुहैरण्यरम्यकम्।
हरिकिन्नरवर्षे च भोगभूर्न तु कर्मभूः॥७९॥
Ilāvṛtaṁ ketubhadraṁ kuruhairaṇyaramyakam|
Harikinnaravarṣe ca bhogabhūrna tu karmabhūḥ||79||
The Ilāvṛta (ilāvṛtam), Ketu, Bhadrāśva (ketu-bhadram), Kuru, Hiraṇmaya, Ramyaka (kuru-hairaṇya-ramyakam), Hari and Kimpuruṣa continents (hari-kinnara-varṣe ca) (are) a territory of fruition or enjoyment (bhoga-bhūḥ), and not (na tu) a territory of karma (karma-bhūḥ)||79||
अत्र बाहुल्यतः कर्मभूभावोऽत्राप्यकर्मणाम्।
पशूनां कर्मसंस्कारः स्यात्तादृग्दृढसंस्कृतेः॥८०॥
Atra bāhulyataḥ karmabhūbhāvo'trāpyakarmaṇām|
Paśūnāṁ karmasaṁskāraḥ syāttādṛgdṛḍhasaṁskṛteḥ||80||
Here --in the Bhārata continent-- (atra), (this is) territory of karma (karma-bhū-bhāvaḥ) for the vast majority (of beings inhabiting it) (bāhulyataḥ). Even here (atra api), there is (syāt) a karmic impression (karma-saṁskāraḥ) for the animals (paśūnām) (though) they are devoid of karma (akarmaṇām), as they are firmly pervaded by such an impression (tādṛk-dṛḍha-saṁskṛteḥ)||80||
Stanzas 81 to 90
सम्भवन्त्यप्यसंस्कारा भारतेऽन्यत्र चापि हि।
दृढप्राक्तनसंस्कारादीशेच्छातः शुभाशुभम्॥८१॥
स्थानान्तरेऽपि कर्मास्ति दृष्टं तच्च पुरातने।
तत्र त्रेता सदा कालो भारते तु चतुर्युगम्॥८२॥
Sambhavantyapyasaṁskārā bhārate'nyatra cāpi hi|
Dṛḍhaprāktanasaṁskārādīśecchātaḥ śubhāśubham||81||
Sthānāntare'pi karmāsti dṛṣṭaṁ tacca purātane|
Tatra tretā sadā kālo bhārate tu caturyugam||82||
(Nonetheless,) in Bhārata (bhārate), the ones who are without any (karmic) impressions (asaṁskārāḥ) also (api) exist (sambhavanti). Elsewhere (anyatra ca) as well (api hi) (there are) good and bad (karma-s) (śubhāśubham) due to former firm impressions (dṛḍha-prāktana-saṁskārāt) (or) due to the Will of the Lord (īśa-icchātaḥ).
Even (api) in other places (sthāna-antare) there is (asti) karma (karma). (All) that (tad ca) occurs --lit. is seen-- (dṛṣṭam) in the Purāṇa-s, (etc.) (purātane). There --in Purāṇa-s, etc.-- (tatra) the time (kālaḥ) (is) always (sadā) Tretāyuga (tretā), but (tu) in Bhārata (bhārate) (there are) the four yuga-s (caturyugam)||81-82||
भारते नवखण्डं च सामुद्रेणाम्भसात्र च।
स्थलं पञ्चशती तद्वज्जलं चेति विभज्यते॥८३॥
Bhārate navakhaṇḍaṁ ca sāmudreṇāmbhasātra ca|
Sthalaṁ pañcaśatī tadvajjalaṁ ceti vibhajyate||83||
In Bhārata (bhārate), there are nine portions --i.e. nine islands-- (nava-khaṇḍam ca) (divided) by the oceanic water (sāmudreṇa ambhasā). It is divided (vibhajyate) (like this): 500 (yojana-s) (pañcaśatī) of dry land (sthalam) and (ca) the same quantity (tad-vat) of water (jalam... iti)||83||
इन्द्रः कशेरुस्ताम्राभो नागीयः प्राग्गभस्तिमान्।
सौम्यगान्धर्ववाराहाः कन्याख्यं चासमुद्रतः॥८४॥
Indraḥ kaśerustāmrābho nāgīyaḥ prāggabhastimān|
Saumyagāndharvavārāhāḥ kanyākhyaṁ cāsamudrataḥ||84||
From the ocean (ā-samudrataḥ), (the name of these islands are:) Indra (indraḥ), Kaśeru (kaśeruḥ), Tāmrābha --also called Tāmravarṇa-- (tāmrābhaḥ), firstly (prāk) Gabhastimān (gabhastimān) (and next) Nāgīya (nāgīyaḥ), (as well as) Saumya, Gāndharva and Vārāha --also known as Vāruṇa-- (saumya-gāndharva-vārāhāḥ), (together with the island) called Kanyā --another name for it is Kumārikā-- (kanyā-ākhyam)||84||
कन्याद्वीपे च नवमे दक्षिणेनाब्धिमध्यगाः।
उपद्वीपाः षट् कुलाद्रिसप्तकेन विभूषिते॥८५॥
अङ्गयवमलयशङ्कुः कुमुदवराहौ च मलयगोऽगस्त्य।
तत्रैव च त्रिकूटे लङ्का षडमी ह्युपद्वीपाः॥८६॥
Kanyādvīpe ca navame dakṣiṇenābdhimadhyagāḥ|
Upadvīpāḥ ṣaṭ kulādrisaptakena vibhūṣite||85||
Aṅgayavamalayaśaṅkuḥ kumudavarāhau ca malayago'gastya|
Tatraiva ca trikūṭe laṅkā ṣaḍamī hyupadvīpāḥ||86||
In the ninth island (called) Kanyā (kanyā-dvīpe ca navame), adorned with (vibhūṣite) seven main mountain ranges (kulādri-saptakena), (there are,) to the south (dakṣiṇena), six (ṣaṭ) secondary islands (upa-dvīpāḥ) in the middle of the ocean (abdhi-madhya-gāḥ).
Aṅga, Yava, Malaya, Śaṅku (aṅga-yava-malaya-śaṅkuḥ), Kumuda and Varāha (kumuda-varāhau). The Agastya (mountain) (agastya) is in Malaya (malaya-gaḥ). Right there (tatra eva ca) (is) the Trikūṭa (mountain) (trikūṭe), (on which there is the city called) Laṅkā (laṅkā). Those (amī hi) (are) the six (ṣaṭ) secondary islands (upa-dvīpāḥ)||85-86||
द्वीपोपद्वीपगाः प्रायो म्लेच्छा नानाविधा जनाः।
मुक्ताकाञ्चनरत्नाढ्या इति श्रीरुरुशासने॥८७॥
Dvīpopadvīpagāḥ prāyo mlecchā nānāvidhā janāḥ|
Muktākāñcanaratnāḍhyā iti śrīruruśāsane||87||
According to venerable Ruruśāsana (iti śrīruruśāsane), mostly (prāyaḥ) barbarian (mlecchāḥ) people (janāḥ) of different kinds (nānāvidhāḥ) live in the islands and in the secondary islands (dvīpa-upadvīpa-gāḥ). They are rich in pearls, gold and gems (muktā-kāñcana-ratna-āḍhyāḥ)||87||
भारते यत्कृतं कर्म क्षपितं वाप्यवीचितः।
शिवान्तं तेन मुक्तिर्वा कन्याख्ये तु विशेषतः॥८८॥
Bhārate yatkṛtaṁ karma kṣapitaṁ vāpyavīcitaḥ|
Śivāntaṁ tena muktirvā kanyākhye tu viśeṣataḥ||88||
Karma (karma) which (yad) (is) created (kṛtam) or even (vā api) destroyed (kṣapitam) in Bhārata (bhārate), specially (viśeṣataḥ) in the Kanyā (island) (kanyā-ākhye tu), causes one to transmigrate --lit. by that-- (tena) from Avīci (avīcitaḥ) up to Śiva (śiva-antam) or (even) (vā) (up to attaining) Liberation (muktiḥ)||88||
महाकालादिका रुद्रकोटिरत्रैव भारते।
गङ्गादिपञ्चशतिका जन्म तेनात्र दुर्लभम्॥८९॥
Mahākālādikā rudrakoṭiratraiva bhārate|
Gaṅgādipañcaśatikā janma tenātra durlabham||89||
Here (atra) in Bhārata (bhārate) (there are) ten million Rudra-s (rudra-koṭiḥ) starting with Mahākāla (mahākāla-ādikā), (plus) five hundred (rivers) beginning with Ganges (gaṅgā-ādi-pañca-śatikāḥ). Therefore (tena), a birth (janma) here (atra) is difficult to be obtained (durlabham)||89||
अन्यवर्षेषु पशुवद्भोगात्कर्मातिवाहनम्।
प्राप्यं मनोरथातीतमपि भारतजन्मनाम्॥९०॥
Anyavarṣeṣu paśuvadbhogātkarmātivāhanam|
Prāpyaṁ manorathātītamapi bhāratajanmanām||90||
In the other continents (anya-varṣeṣu), due to the fruition or enjoyment (bhogāt) like animals (paśu-vat), (there is only) the act of consuming karma --i.e. new karma is never created-- (karma-ativāhanam). For the ones who have taken birth in Bhārata (bhārata-janmanām), what can be attained (prāpyam) is beyond imagination (manoratha-atītam api)||90||
Stanzas 91 to 104
नानावर्णाश्रमाचारसुखदुःखविचित्रता।
कन्याद्वीपे यतस्तेन कर्मभूः सेयमुत्तमा॥९१॥
Nānāvarṇāśramācārasukhaduḥkhavicitratā|
Kanyādvīpe yatastena karmabhūḥ seyamuttamā||91||
Since (yatas) in the Kanyā island (kanyā-dvīpe) (there is) a multiple variety of castes, stages of life, behaviors, pleasure and pain (nānā-varṇa-āśrama-ācāra-sukha-duḥkha-vicitratā), therefore (tena) it (sā iyam) (is) the highest (uttamā) land of karma (karma-bhūḥ)||91||
पुंसां सितासितान्यत्र कुर्वतां किल सिद्ध्यतः।
परापरौ स्वर्निरयाविति रौरववार्तिके॥९२॥
Puṁsāṁ sitāsitānyatra kurvatāṁ kila siddhyataḥ|
Parāparau svarnirayāviti rauravavārtike||92||
In (venerable) Rauravavārtika (rauravavārtike) (it is said that) 'For the people who perform (puṁsām... kurvatām) white and non-white (actions) (sita-asitāni) here (atra), supreme and non-supreme (para-aparau) heaven and hell (svar-nirayau) do arise (kila siddhyataḥ... iti)'||92||
एवं मेरोरधो जम्बूरभितो यः स विस्तरात्।
स्यात्सप्तदशधा खण्डैर्नवभिस्तु समासतः॥९३॥
मनोः स्वायम्भुवस्यासन् सुता दश ततस्त्रयः।
प्राव्रजन्नथ जम्ब्वाख्ये राजा योऽग्नीध्रनामकः॥९४॥
तस्याभवन्नव सुतास्ततोऽयं नवखण्डकः।
नाभिर्यो नवमस्तस्य नप्ता भरत आर्षभिः॥९५॥
तस्याष्टौ तनयाः साकं कन्यया नवमोंऽशकः।
भुक्तैस्तैर्नवधा तस्माल्लक्षयोजनमात्रकात्॥९६॥
Evaṁ meroradho jambūrabhito yaḥ sa vistarāt|
Syātsaptadaśadhā khaṇḍairnavabhistu samāsataḥ||93||
Manoḥ svāyambhuvasyāsan sutā daśa tatastrayaḥ|
Prāvrajannatha jambvākhye rājā yo'gnīdhranāmakaḥ||94||
Tasyābhavannava sutāstato'yaṁ navakhaṇḍakaḥ|
Nābhiryo navamastasya naptā bharata ārṣabhiḥ||95||
Tasyāṣṭau tanayāḥ sākaṁ kanyayā navamo'ṁśakaḥ|
Bhuktaistairnavadhā tasmāllakṣayojanamātrakāt||96||
Thus (evam), below and around (adhas... abhitas) Meru (meroḥ) (is) Jambū or Jambu --i.e. Jambūdvīpa or Jambudvīpa-- (jambūḥ). This (island) (yaḥ saḥ) is (constituted) (syāt), in detail (vistarāt), by seventeen portions (saptadaśadhā khaṇḍaiḥ), but (tu) summarily (samāsataḥ), by nine (navabhiḥ).
Ten (daśa) sons (sutāḥ) were born (āsan) to Manu Svāyambhuva (manoḥ svāyambhuvasya). After that (tatas), three (trayaḥ) departed (prāvrajan). And (atha) the king (rājā) in Jambūdvīpa (jambvākhye) was the one called Agnīdhra (yaḥ agnīdhra-nāmakaḥ).
To him --i.e. to Agnīdhra-- (tasya) nine (nava) sons (sutāḥ) were born (abhavan). Afterward (tatas), he --viz. Agnīdhra-- (ayam) (was) the one who divided (Jambūdvīpa) into nine portions (nava-khaṇḍakaḥ). Nābhi (nābhiḥ) (was) the ninth (son) (yaḥ navamaḥ). His (tasya) grandson (naptā) (was) Bharata Ārṣabhi (bharataḥ ārṣabhiḥ). To him (tasya) eight (aṣṭau) sons (tanayāḥ) along with (sākam) a daughter (kanyayā) (were born). (He --i.e. Bharata Ārṣabhi-- was the one reigning) in the ninth portion (of the continent) (navamaḥ aṁśakaḥ). From it --i.e. from Jambūdvīpa, the Jambū island-- (tasmāt), which measures 100,000 yojana-s (lakṣa-yojana-mātrakāt), all of them enjoyed (ruling it) (bhuktaiḥ taiḥ) in nine ways (navadhā)||93-96||
लक्षैकमात्रो लवणस्तद्बाह्येऽस्य पुरोऽद्रयः।
ऋषभो दुन्दुभिर्धूम्रः कङ्कद्रोणेन्दवो ह्युदक्॥९७॥
वराहनन्दनाशोकाः पश्चात्सहबलाहकौ।
दक्षिण चक्रमैनाकौ वाडवोऽन्तस्तयोः स्थितः॥९८॥
अब्धेर्दक्षिणतः खाक्षिसहस्रातिक्रमाद्गिरिः।
विद्युत्वांस्त्रिसहस्रोच्छ्रिदायामोऽत्र फलाशिनः॥९९॥
मलदिग्धा दीर्घकेशश्मश्रवो गोसधर्मकाः।
नग्नाः संवत्सराशीतिजीविनस्तृणभोजिनः॥१००॥
निर्यन्त्राणि सदा तत्र द्वाराणि बिलसिद्धये।
इत्येतद् गुरुभिर्गीतं श्रीमद्रौरवशासने॥१०१॥
इत्थं य एष लवणसमुद्रः प्रतिपादितः।
तद्बहिः षडमी द्वीपाः प्रत्येकं स्वार्णवैर्वृताः॥१०२॥
क्रमद्विगुणिताः षड्भिर्मनुपुत्रैरधिष्ठिताः।
शाककुशक्रौञ्चाः शल्मलिगोमेधाब्जमिति षड्द्वीपाः।
क्षीरदधिसर्पिरैक्षवमदिरामधुराम्बुकाः षडम्बुधयः॥१०३॥
मेधातिथिर्वपुष्माञ्ज्योतिष्मान्द्युतिमता हवी राजा।
संवर इति शाकादिषु जम्बुद्वीपे न्यरूपि चाग्नीध्रः॥१०४॥
Lakṣaikamātro lavaṇastadbāhye'sya puro'drayaḥ|
Ṛṣabho dundubhirdhūmraḥ kaṅkadroṇendavo hyudak||97||
Varāhanandanāśokāḥ paścātsahabalāhakau|
Dakṣiṇa cakramainākau vāḍavo'ntastayoḥ sthitaḥ||98||
Abdherdakṣiṇataḥ khākṣisahasrātikramādgiriḥ|
Vidyutvāṁstrisahasrocchridāyāmo'tra phalāśinaḥ||99||
Maladigdhā dīrghakeśaśmaśravo gosadharmakāḥ|
Nagnāḥ saṁvatsarāśītijīvinastṛṇabhojinaḥ||100||
Niryantrāṇi sadā tatra dvārāṇi bilasiddhaye|
Ityetad gurubhirgītaṁ śrīmadrauravaśāsane||101||
Itthaṁ ya eṣa lavaṇasamudraḥ pratipāditaḥ|
Tadbahiḥ ṣaḍamī dvīpāḥ pratyekaṁ svārṇavairvṛtāḥ||102||
Kramadviguṇitāḥ ṣaḍbhirmanuputrairadhiṣṭhitāḥ|
Śākakuśakrauñcāḥ śalmaligomedhābjamiti ṣaḍdvīpāḥ|
Kṣīradadhisarpiraikṣavamadirāmadhurāmbukāḥ ṣaḍambudhayaḥ||103||
Medhātithirvapuṣmāñjyotiṣmāndyutimatā havī rājā|
Saṁvara iti śākādiṣu jambudvīpe nyarūpi cāgnīdhraḥ||104||
The ocean of salt (lavaṇaḥ) surrounding it --i.e. surrounding Jambūdvīpa-- (tad-bāhye) measures 100,000 yojana-s (lakṣa-eka-mātraḥ). To the east of it --of that ocean of salt-- (asya puras), (there are) the mountains (adrayaḥ) (called) Ṛṣabha (ṛṣabhaḥ), Dundubhi (dundubhiḥ) (and) Dhūmra (dhūmraḥ). To the north (udak), Kaṅka, Droṇa and Indu --also called Candra-- (kaṅka-droṇa-indavaḥ hi).
To the west (paścāt), Varāha, Nandana, Aśoka (varāha-nandana-aśokāḥ), Saha and Balāhaka (saha-balāhakau), to the south (dakṣiṇa), Cakra and Maināka (cakra-mainākau). Inside (antar) those two (tayoḥ) is (sthitaḥ) Vāḍava --i.e. the submarine fire-- (vāḍavaḥ).
This (etad) has been declared (gītam) by the Guru-s (gurubhiḥ) in venerable Rauravaśāsana (śrīmat-raurava-śāsane): "To the south (dakṣiṇataḥ) of (this) ocean (abdheḥ), at a distance of 20,000 (yojana-s) (khākṣi-sahasra-atikramāt), (is) the mountain (giriḥ) Vidyutvān (vidyutvān), which is 3000 (yojana-s) high and wide (tri-sahasra-ucchrida-āyāmaḥ). Here (atra) (live) the ones who eat fruits (phala-āśinaḥ). They are smeared with dirt (mala-digdhāḥ), with long hairs and long beards (dīrgha-keśa-śmaśravaḥ). They have the same nature as the cows (go-sadharmakāḥ), (and) are naked (nagnāḥ). (These ones) who eat herbs (tṛṇa-bhojinaḥ) live eighty years (saṁvatsara-āśīti-jīvinaḥ). There (tatra) the doors (dvārāṇi) are always without any closing device (niryantrāṇi sadā) in order to leave the hole (bila-siddhaye... iti)".
In this way (ittham), this (yaḥ eṣaḥ) ocean of salt (lavaṇa-samudraḥ) has been explained (pratipāditaḥ). Beyond it (tad-bahis), (there are) those (amī) six (ṣaṭ) islands (dvīpāḥ), each one (pratyekam) surrounded (vṛtāḥ) by its own ocean (sva-arṇavaiḥ). Each of these islands is two times the size of the preceding one (krama-dvi-guṇitāḥ). They are presided over (adhiṣṭhitāḥ) by the six sons of Manu (ṣaḍbhiḥ manu-putraiḥ).
The six islands (ṣaṭ-dvīpāḥ) (are as follows:) "Śāka, Kuśa, Kraunca, Śalmali, Gomedha (and) Abja --also known as Puṣkara--" (śāka-kuśa-krauñcāḥ śalmali-gomedha-abjam iti). The six oceans (ṣaṭ-ambudhayaḥ) (are as follows:) "(The oceans) of milk, coagulated milk, clarified butter, sugar cane juice, wine and sweet water (kṣīra-dadhi-sarpira-aikṣava-madirā-madhura-ambukāḥ)".
In Śāka, etc. --i.e. in those six islands-- (śāka-ādiṣu), (the rulers are:) "Medhātithi (medhātithiḥ), Vapuṣmān (vapuṣmān), Jyotiṣmān (jyotiṣmān), Dyutimān (dyutimatā), king Havī (havī rājā) (and) Saṁvara" (saṁvaraḥ iti). And (ca) in Jambudvīpa --also called Jambūdvīpa-- (jambudvīpe), (the ruler,) as it has been described (nyarūpi), (is) Agnīdhra (agnīdhraḥ)||97-104||
Stanzas 105 to 110
गिरिसप्तकपरिकल्पिततावत्खण्डास्तु पञ्च शाकाद्याः।
पुष्करसञ्ज्ञो द्विदलो हरियमवरुणेन्दवोऽत्र पूर्वादौ॥१०५॥
Girisaptakaparikalpitatāvatkhaṇḍāstu pañca śākādyāḥ|
Puṣkarasañjño dvidalo hariyamavaruṇendavo'tra pūrvādau||105||
The five (islands) (pañca) starting with Śāka (śāka-ādyāḥ) (are divided into) seven portions furnished with seven mountains (giri-saptaka-parikalpita-tāvat-khaṇḍāḥ tu). (The sixth island) known as Puṣkara (or Abja) (puṣkara-sañjñaḥ) (is) split in two (dvi-dalaḥ). Here (atra), in the east, etc. (pūrvā-ādau) (are four cities ruled by) Hari, Yama, Varuṇa and Indu (hari-yama-varuṇa-indavaḥ)||105||
त्रिपञ्चाशच्च लक्षाणि द्विकोट्ययुतपञ्चकम्।
स्वाद्वर्णवान्तं मेर्वर्धाद्योजनानामियं प्रमा॥१०६॥
Tripañcāśacca lakṣāṇi dvikoṭyayutapañcakam|
Svādvarṇavāntaṁ mervardhādyojanānāmiyaṁ pramā||106||
The distance --lit. this measure-- (iyam pramā) from the center of Meru (meru-ardhāt) up to the ocean of sweet water (svādu-arṇava-antam) (is) 25,350,000 yojana-s --(53 x 100,000) + 20,000,000 + (10,000 x 5)-- (tripañcāśat ca lakṣāṇi dvi-koṭi-ayuta-pañcakam... yojanānām)||106||
सप्तमजलधेर्बाह्ये हैमी भूः कोटिदशकमथ लक्षम्।
उच्छ्रित्या विस्तारादयुतं लोकेतराचलः कथितः॥१०७॥
लोकालोकदिगष्टक संस्थं रुद्राष्टकं सलोकेशम्।
केवलमित्यपि केचिल्लोकालोकान्तरे रविर्न बहिः॥१०८॥
Saptamajaladherbāhye haimī bhūḥ koṭidaśakamatha lakṣam|
Ucchrityā vistārādayutaṁ loketarācalaḥ kathitaḥ||107||
Lokālokadigaṣṭaka saṁsthaṁ rudrāṣṭakaṁ salokeśam|
Kevalamityapi kecillokālokāntare ravirna bahiḥ||108||
Beyond --lit. on the outside of-- (bāhye) the seventh ocean (saptama-jaladheḥ) (is) the land (bhūḥ) of gold (haimī) whose extension is 100,000,000 (yojana-s) (koṭi-daśakam). And (atha) (here) it is said to be (kathitaḥ) the Loketara mountain --also called Lokāloka-- (loketara-acalaḥ), (which is) 100,000 (yojana-s) high (lakṣam... ucchrityā) (and) 10,000 (yojana-s) wide (vistārāt ayutam). In the eight directions of Lokāloka (mountain) (lokāloka-dik aṣṭaka) remains (saṁstham) a group of eight Rudra-s (rudra-aṣṭakam) together with the lords of the worlds (sa-loka-īśam), (or) even (api) 'alone' (kevalam iti) (as) some (opine) (kecid). The sun (raviḥ) (is) inside Lokāloka (lokāloka-antare), not (na) outside (bahis)||107-108||
पितृदेवपथावस्योदग्दक्षिणगौ स्वजात्परे वीथ्यौ।
भानोरुत्तरदक्षिणमयनद्वयमेतदेव कथयन्ति॥१०९॥
Pitṛdevapathāvasyodagdakṣiṇagau svajātpare vīthyau|
Bhānoruttaradakṣiṇamayanadvayametadeva kathayanti||109||
To the north and to the south (udak-dakṣiṇa-gau) of it --of Lokāloka-- (asya) (there are) the paths of the forefathers and the path of the gods (pitṛ-deva-pathau) —called the path of the goat --i.e. Aries-- and the good path— (su-ajātpare vīthyau). (The sages) call (kathayanti) this (etad eva) the two progressions of the sun to the north and to the south (bhānoḥ uttara-dakṣiṇam ayana-dvayam)||109||
सर्वेषामुत्तरो मेरुर्लोकालोकश्च दक्षिणः।
उदयास्तमयावित्थं सूर्यस्य परिभावयेत्॥११०॥
Sarveṣāmuttaro merurlokālokaśca dakṣiṇaḥ|
Udayāstamayāvitthaṁ sūryasya paribhāvayet||110||
Meru (meruḥ) (is) north (uttaraḥ) of everybody --i.e. of the inhabitants of the eight continents, etc.-- (sarveṣām), and (ca) the Lokāloka mountain (lokālokaḥ) (is) south (of all of them) (dakṣiṇaḥ). In this way (ittham) one should consider (paribhāvayet) the rising and setting (udaya-astamayau) of the sun (sūryasya) --i.e. to the east and to the west--||110||
Stanzas 111 to 120
अर्धरात्रोऽमरावत्यां याम्यायामस्तमेव च।
मध्यन्दिनं तद्वारुण्यां सौम्ये सूर्योदयः स्मृतः॥१११॥
उदयो योऽमरावत्यां सोऽर्धरात्रो यमालये।
केऽस्तं सौम्ये च मध्याह्न इत्थं सूर्यगतागते॥११२॥
Ardharātro'marāvatyāṁ yāmyāyāmastameva ca|
Madhyandinaṁ tadvāruṇyāṁ saumye sūryodayaḥ smṛtaḥ||111||
Udayo yo'marāvatyāṁ so'rdharātro yamālaye|
Ke'staṁ saumye ca madhyāhna itthaṁ sūryagatāgate||112||
At midnight (ardharātraḥ) in Amarāvatī --the city of Indra-- (amarāvatyām), (there is) sunset (astam eva ca) in Yāmyā --the city of Yama-- (yāmyāyām). Therefore (tad), at midday (madhyandinam) in Vāruṇī --the city of Varuṇa-- (vāruṇyām), the sunrise (sūrya-udayaḥ) is said to happen (smṛtaḥ) in the northern (city) (saumye).
When the sun rises (udayaḥ yaḥ... saḥ) in Amarāvatī (amarāvatyā), it is midnight (ardharātraḥ) in the abode of Yama --i.e. in Yāmyā-- (yama-ālaye). Sunset (astam) in the west (ke) and (ca) midday (madhyāhnaḥ) in the northern (city) (saumye). The coming and going of the sun (sūrya-gata-āgate) (is) in this way (ittham)||111-112||
पञ्चत्रिंशत्कोटिसङ्ख्या लक्षाण्येकोनविंशतिः।
चत्वारिंशत्सहस्राणि ध्वान्तं लोकाचलाद्बहिः॥११३॥
सप्तसागरमानस्तु गर्भोदाख्यः समुद्रराट्।
लोकालोकस्य परतो यद्गर्भे निखिलैव भूः॥११४॥
Pañcatriṁśatkoṭisaṅkhyā lakṣāṇyekonaviṁśatiḥ|
Catvāriṁśatsahasrāṇi dhvāntaṁ lokācalādbahiḥ||113||
Saptasāgaramānastu garbhodākhyaḥ samudrarāṭ|
Lokālokasya parato yadgarbhe nikhilaiva bhūḥ||114||
Beyond (bahis) Lokāloka mountain (lokācalāt), (there is) a darkness (dhvāntam) (which measures) 351,940,000 (yojana-s) --(35 x 10,000,000) + (19 x 100,000) + (40 x 1000)-- (pañcatriṁśat-koṭi-saṅkhyā lakṣāṇi ekonaviṁśatiḥ catvāriṁśat-sahasrāṇi).
The king of the oceans (samudra-rāṭ) called Garbhoda (garbhoda-ākhyaḥ) measures the same as the seven oceans (together) (sapta-sāgara-mānaḥ tu). Beyond (paratas) Lokāloka (lokālokasya), the whole (nikhilā eva) earth (bhūḥ) (is contained) in that Garbhoda (yad-garbhe)||113-114||
सिद्धातन्त्रेऽत्र गर्भाब्धेस्तीरे कौशेयसञ्ज्ञितम्।
मण्डलं गरुडस्तत्र सिद्धपक्षसमावृतः॥११५॥
क्रीडन्ति पर्वताग्रे ते नव चात्र कुलाद्रयः।
तत उष्णोदकास्त्रिंशन्नद्यः पातालगास्ततः॥११६॥
चतुर्दिङ्नैमिरोद्यानं योगिनीसेवितं सदा।
ततो मेरुस्ततो नागा मेघा हेमाण्डकं ततः॥११७॥
Siddhātantre'tra garbhābdhestīre kauśeyasañjñitam|
Maṇḍalaṁ garuḍastatra siddhapakṣasamāvṛtaḥ||115||
Krīḍanti parvatāgre te nava cātra kulādrayaḥ|
Tata uṣṇodakāstriṁśannadyaḥ pātālagāstataḥ||116||
Caturdiṅnaimirodyānaṁ yoginīsevitaṁ sadā|
Tato merustato nāgā meghā hemāṇḍakaṁ tataḥ||117||
In the Siddhātantra --according to the description in this scripture-- (siddhātantre), (there is) here (atra), on the shores of the Garbhoda ocean (garbha-abdheḥ tīre), a circle (maṇḍalam) called Kauśeya (kauśeya-sañjñitam). There --in Kauśeya-- (tatra) (resides) Garuḍa (garuḍaḥ) surrounded by a multitude of perfected beings (siddha-pakṣa-samāvṛtaḥ). They (te) play (krīḍanti) on the summit of a mountain (parvata-agre). Here (atra) (there are) nine (nava ca) mountains (kula-adrayaḥ). From those mountains --lit. from that-- (tatas), (descend) toward Pātāla (pātāla-gāḥ) thirty rivers of hot water (uṣṇa-udakāḥ triṁśat-nadyaḥ). After that (tatas), the Naimira garden extends in the four directions (catur-dik-naimira-udyānam), always (sadā) frequented by the Yoginī-s (yoginī-sevitam). After that (tatas) (is) Meru (meruḥ). After that (tatas) (are) the Nāga-s (nāgāḥ) (and) the clouds (meghāḥ). (And) after that (tatas) (is) the golden egg (hema-aṇḍakam)||115-117||
ब्रह्मणोऽण्डकटाहेन मेरोरर्धेन कोटयः।
पञ्चाशदेवं दशसु दिक्षु भूर्लोकसञ्ज्ञितम्॥११८॥
Brahmaṇo'ṇḍakaṭāhena merorardhena koṭayaḥ|
Pañcāśadevaṁ daśasu dikṣu bhūrlokasañjñitam||118||
From the shell of the Brahmā's egg (brahmaṇaḥ aṇḍa-kaṭāhena) up to the center (ardhena) of Meru (meroḥ), (the distance is,) thus (evam), from the ten directions (daśasu dikṣu), 500,000,000 (yojana-s) --10,000,000 x 50-- (koṭayaḥ pañcāśat). (This is) known as the world of the earth (bhūr-loka-sañjñitam)||118||
पशुखगमृगतरुमानुषसरीसृपैः षड्भिरेष भूर्लोकः।
व्याप्तः पिशाचरक्षोगन्धर्वाणां सयक्षाणाम्॥११९॥
विद्याभृतां च किं वा बहुना सर्वस्य भूतसर्गस्य।
अभिमानतो यथेष्टं भोगस्थानं निवासश्च॥१२०॥
Paśukhagamṛgatarumānuṣasarīsṛpaiḥ ṣaḍbhireṣa bhūrlokaḥ|
Vyāptaḥ piśācarakṣogandharvāṇāṁ sayakṣāṇām||119||
Vidyābhṛtāṁ ca kiṁ vā bahunā sarvasya bhūtasargasya|
Abhimānato yatheṣṭaṁ bhogasthānaṁ nivāsaśca||120||
This (eṣaḥ) world of the earth (bhūr-lokaḥ) (is) pervaded (vyāptaḥ) by six (kinds of beings) (ṣaḍbhiḥ): By domestic animals, birds, wild animals, trees, humans and reptiles (paśu-khaga-mṛga-taru-mānuṣa-sarīsṛpaiḥ). In accordance with (yatheṣṭam) (their) sense of ego (abhimānatas), (it is) the place of fruition or enjoyment (bhoga-sthānam) and (ca) the abode (nivāsaḥ) of piśāca-s, rakṣas-s --in right Sanskrit plural is 'rakṣās'--, gandharva-s (piśāca-rakṣas-gandharvāṇām) along with yakṣa-s (sayakṣāṇām) and vidyābhṛt-s --also called vidyādhara-s-- (vidyābhṛtām). What is the point of saying much (about this) --i.e. what is the point of keeping specifying all the types of beings living here?-- (kiṁ vā bahunā)? (This is the dwelling-place) of the whole manifestation of beings (sarvasya bhūta-sargasya)!||119-120||
Stanzas 121 to 131
भुवर्लोकस्तथा त्वार्काल्लक्षमेकं तदन्तरे।
दश वायुपथास्ते च प्रत्येकमयुतान्तराः॥१२१॥
आद्यो वायुपथस्तत्र विततः परिचर्च्यते।
पञ्चाशद्योजनोर्ध्वे स्यादृतर्द्धिर्नाम मारुतः॥१२२॥
आप्यायकः स जन्तूनां ततः प्राचेतसो भवेत्।
पञ्चाशद्योजनादूर्ध्वं तस्मादूर्ध्वं शतेन तु॥१२३॥
सेनानीवायुरत्रैते मूकमेघास्तडिन्मुचः।
ये मह्याः क्रोशमात्रेण तिष्ठन्ति जलवर्षिणः॥१२४॥
तेभ्य ऊर्ध्वं शतान्मेघा भेकादिप्राणिवर्षिणः।
पञ्चाशदूर्ध्वमोघोऽत्र विषवारिप्रवर्षिणः॥१२५॥
मेघाः स्कन्दोद्भवाश्चान्ये पिशाचा ओघमारुते।
ततः पञ्चाशदूर्ध्वं स्युर्मेघा मारकसञ्ज्ञकाः॥१२६॥
तत्र स्थाने महादेवजन्मानस्ते विनायकाः।
ये हरन्ति कृतं कर्म नराणामकृतात्मनाम्॥१२७॥
पञ्चाशदूर्ध्वं वज्राङ्को वायुरत्रोपलाम्बुदाः।
विद्याधराधमाश्चात्र वज्राङ्के सम्प्रतिष्ठिताः॥१२८॥
Bhuvarlokastathā tvārkāllakṣamekaṁ tadantare|
Daśa vāyupathāste ca pratyekamayutāntarāḥ||121||
Ādyo vāyupathastatra vitataḥ paricarcyate|
Pañcāśadyojanordhve syādṛtarddhirnāma mārutaḥ||122||
Āpyāyakaḥ sa jantūnāṁ tataḥ prācetaso bhavet|
Pañcāśadyojanādūrdhvaṁ tasmādūrdhvaṁ śatena tu||123||
Senānīvāyuratraite mūkameghāstaḍinmucaḥ|
Ye mahyāḥ krośamātreṇa tiṣṭhanti jalavarṣiṇaḥ||124||
Tebhya ūrdhvaṁ śatānmeghā bhekādiprāṇivarṣiṇaḥ|
Pañcāśadūrdhvamogho'tra viṣavāripravarṣiṇaḥ||125||
Meghāḥ skandodbhavāścānye piśācā oghamārute|
Tataḥ pañcāśadūrdhvaṁ syurmeghā mārakasañjñakāḥ||126||
Tatra sthāne mahādevajanmānaste vināyakāḥ|
Ye haranti kṛtaṁ karma narāṇāmakṛtātmanām||127||
Pañcāśadūrdhvaṁ vajrāṅko vāyuratropalāmbudāḥ|
Vidyādharādhamāścātra vajrāṅke sampratiṣṭhitāḥ||128||
Likewise (tathā tu), the world of the atmosphere (bhuvas-lokaḥ) (extends) from the sun (arkāt) 100,000 (yojana-s) (lakṣam ekam). Inside that (tad-antare), (there are) ten (daśa) wind paths (vāyu-pathāḥ). Each of them --of such wind paths-- (te ca pratyekam) (measures) 10,000 (yojana-s) (ayuta-antarāḥ).
Therefore (tatra), (now,) the first wind path (ādyaḥ vāyu-pathaḥ) is discussed (paricarcyate) in detail (vitataḥ):
Fifty yojana-s higher (than the earth) (pañcāśat-yojana-ūrdhve) is (syāt) the wind (mārutaḥ) known as (nāma) Ṛtarddhi (ṛtarddhiḥ). It --i.e. this wind-- (saḥ) (is) the one which increases (āpyāyakaḥ) (the number) of creatures (jantūnām).
After that (tatas), higher (ūrdhvam) than fifty yojana-s (pañcāśat-yojanāt) is (bhavet) (the wind called) Prācetasa (prācetasaḥ).
Higher (ūrdhvam) than that (tasmāt) by one hundred (yojana-s) (śatena tu) (there is) the wind (called) Senānī (senānī-vāyu). Here (atra), the silent clouds (ete mūka-meghāḥ), which (ye) emit lightnings (taḍit-mucaḥ) (and) rain water (jalavarṣiṇaḥ), reside (tiṣṭhanti) only one krośa --generally it is a quarter of a yojana-- (krośa-mātreṇa) from the earth (mahyāḥ).
One hundred (yojana-s) (śatāt) higher (ūrdhvam) than them (tebhyaḥ) (there are) the clouds (meghāḥ) which rain creatures such as frogs, etc. (bheka-ādi-prāṇi-varṣiṇaḥ).
Fifty (yojana-s) (pañcāśat) higher (than that) (ūrdhvam) (dwells) the Ogha (wind). Here (atra), in the Ogha wind (ogha-mārute), (are) the clouds (meghāḥ) which rain poisonous water (viṣa-vāri-pravarṣiṇaḥ), or (ca), according to others (anye), (which rain) piśāca-s (piśācāḥ) arisen from Skanda --i.e. Kārtikeya-- (skanda-udbhavāḥ).
After that (tatas), fifty (yojana-s) (pañcāśat) higher (than such clouds) (ūrdhvam), are (syuḥ) the clouds (meghāḥ) called Māraka --lit. killer-- (māraka-sañjñakāḥ). In that place (tatra sthāne), (reside) the Vināyaka-s (te vināyakāḥ) born from Mahādeva (mahādeva-janmānaḥ), who (ye) grab (haranti) the karma (karma) made (kṛtam) by the men in whom there are (still) doubts (narāṇām akṛtātmanām).
Fifty (yojana-s) (pañcāśat) higher (than that) (ūrdhvam) (is) the Vajrāṅka wind (vajrāṅkaḥ vāyuḥ). Here (atra), (there are) the clouds who rain stones (upala-ambudāḥ). And (ca) here (atra), in Vajrāṅka (wind) (vajrāṅke) dwell (sampratiṣṭhitāḥ) the lowest class of Vidyādhara-s --also called Vidyābhṛt-s-- (vidyādhara-adhamāḥ)||121-128||
ये विद्यापौरुषे ये च श्मशानादिप्रसाधने।
मृतास्तत्सिद्धिसिद्धास्ते वज्राङ्के मरुति स्थिताः॥१२९॥
Ye vidyāpauruṣe ye ca śmaśānādiprasādhane|
Mṛtāstatsiddhisiddhāste vajrāṅke maruti sthitāḥ||129||
They (te) reside (sthitāḥ) in the Vajrāṅka wind (vajrāṅke maruti) who (ye... ye), having been people who compete (in tournaments) about an inferior knowledge (such as the knowledge about gāruḍa-mantra-s, etc.) (vidyā-pauruṣe) and (ca) having gotten some siddhi --supernatural power-- by practicing in cemeteries, etc. (śmaśāna-ādi-prasādhane), died (mṛtāḥ) after having accomplished that siddhi (tad-siddhi-siddhāḥ)||129||
पञ्चाशदूर्ध्वं वज्राङ्काद्वैद्युतोऽशनिवर्षिणः।
अब्दा अप्सरसश्चात्र ये च पुण्यकृतो नराः॥१३०॥
भृगौ वह्नौ जले ये च सङ्ग्रामे चानिवर्तिनः।
गोग्रहे वध्यमोक्षे वा मृतास्ते वैद्युते स्थिताः॥१३१॥
Pañcāśadūrdhvaṁ vajrāṅkādvaidyuto'śanivarṣiṇaḥ|
Abdā apsarasaścātra ye ca puṇyakṛto narāḥ||130||
Bhṛgau vahnau jale ye ca saṅgrāme cānivartinaḥ|
Gograhe vadhyamokṣe vā mṛtāste vaidyute sthitāḥ||131||
Fifty (yojana-s) (pañcāśat) higher (ūrdhvam) than the Vajrāṅka (wind) (vajrāṅkāt) (is) the Vaidyuta (wind) (vaidyutaḥ) where there are clouds with thunderbolts (aśani-varṣiṇaḥ... abdāḥ). Here (atra) in Vaidyuta (vaidyute) dwell (sthitāḥ) the Apsaras-s (apsarasaḥ) and (ca) the virtuous (puṇyakṛtaḥ... te) men (narāḥ) who (ye... ye) died (mṛtāḥ) in a precipice (bhṛgau), in fire (vahnau), in water (jale), while not retreating (anivartinaḥ) in battle (saṅgrāme), while trying to rescue cows (go-grahe) or (ca... ca... vā) while freeing people sentenced to be killed (vadhya-mokṣe)||130-131||
Stanzas 132 to 146
वैद्युताद्रैवतस्तावांस्तत्र पुष्टिवहाम्बुदाः।
ऊर्ध्वं च रोगाम्बुमुचः संवर्तास्तदनन्तरे॥१३२॥
रोचनाञ्जनभस्मादिसिद्धास्तत्रैव रैवते।
क्रोधोदकमुचां स्थानं विषावर्तः स मारुतः॥१३३॥
पञ्चाशदूर्ध्वं तत्रैव दुर्दिनाब्दा हुताशजाः।
विद्याधरविशेषाश्च तथा ये परमेश्वरम्॥१३४॥
गान्धर्वेण सदार्चन्ति विषावर्तेऽथ ते स्थिताः।
विषावर्ताच्छतादूर्ध्वं दुर्जयः श्वाससम्भवः॥१३५॥
ब्रह्मणोऽत्र स्थिता मेघाः प्रलये वातकारिणः।
पुष्कराब्दा वायुगमा गन्धर्वाश्च परावहे॥१३६॥
जीमूतमेघास्तत्सञ्ज्ञास्तथा विद्याधरोत्तमाः।
ये च रूपव्रता लोका आवहे ते प्रतिष्ठिताः॥१३७॥
महावहे त्वीशकृताः प्रजाहितकराम्बुदाः।
महापरिवहे मेघाः कपालोत्था महेशितुः॥१३८॥
Vaidyutādraivatastāvāṁstatra puṣṭivahāmbudāḥ|
Ūrdhvaṁ ca rogāmbumucaḥ saṁvartāstadanantare||132||
Rocanāñjanabhasmādisiddhāstatraiva raivate|
Krodhodakamucāṁ sthānaṁ viṣāvartaḥ sa mārutaḥ||133||
Pañcāśadūrdhvaṁ tatraiva durdinābdā hutāśajāḥ|
Vidyādharaviśeṣāśca tathā ye parameśvaram||134||
Gāndharveṇa sadārcanti viṣāvarte'tha te sthitāḥ|
Viṣāvartācchatādūrdhvaṁ durjayaḥ śvāsasambhavaḥ||135||
Brahmaṇo'tra sthitā meghāḥ pralaye vātakāriṇaḥ|
Puṣkarābdā vāyugamā gandharvāśca parāvahe||136||
Jīmūtameghāstatsañjñāstathā vidyādharottamāḥ|
Ye ca rūpavratā lokā āvahe te pratiṣṭhitāḥ||137||
Mahāvahe tvīśakṛtāḥ prajāhitakarāmbudāḥ|
Mahāparivahe meghāḥ kapālotthā maheśituḥ||138||
(Fifty yojana-s higher than) the Vaidyuta (wind) (vaidyutāt) (is) the Raivata (wind) (raivataḥ tāvān). Over there (tatra) (are) the clouds which carry opulence (puṣṭi-vaha-ambudāḥ). And (ca) immediately after that (tad-anantaram), in a higher position (ūrdhvam), are the Saṁvarta (winds) (saṁvartāḥ) where there are the clouds which rain diseases (roga-ambumucaḥ). Right there (tatra eva) in the Raivata (wind) (raivate) (reside) the ones who have accomplished rituals including yellow pigment, black pigment, ashes, etc. (rocanā-añjana-bhasma-ādi-siddhāḥ).
Fifty (yojana-s) (pañcāśat) higher (than the Saṁvarta winds) (ūrdhvam) (is) the place (sthānam) of the clouds bearing waters of wrath (krodha-udakamucām), i.e. the Viṣāvarta wind (viṣāvartaḥ saḥ mārutaḥ). Right there (tatra eva) (are) the rainy clouds (durdina-abdāḥ) born from fire (hutāśajāḥ). And (ca tathā... atha) in the Viṣāvarta (wind) (viṣāvarte) dwell (sthitāḥ) a special kind of Vidyādhara (vidyādhara-viśeṣāḥ... te) who (ye) always (sadā) worship (arcanti) the Supreme Lord (parama-īśvaram) with music (gāndharveṇa).
Higher (ūrdhvam) than the Viṣāvarta (wind) whose expanse is one hundred (yojana-s) (viṣāvartāt śatāt) (is) the Durjaya (wind) (durjayaḥ) which is caused by the breath (śvāsa-sambhavaḥ) of Brahmā (brahmaṇaḥ). Here (atra) are (sthitāḥ) the clouds (meghāḥ) which blow --lit. which make wind-- (vāta-kāriṇaḥ) during pralaya or dissolution (pralaye). In the Parāvaha (wind) (parāvahe) (are) the Puṣkara clouds (puṣkara-abdāḥ) and (ca) the celestial musicians (gandharvāḥ) (called) Vāyugama-s (vāyugamāḥ).
The Jīmūta clouds (jīmūta-meghāḥ) together with (tathā) the highest Vidyādhara-s (vidyādhara-uttamāḥ) also called so --i.e. Jīmūta-s-- (tad-sañjñāḥ), plus (ca) the beings (lokā) (known as) Rūpavrata-s (rūpa-vratāḥ), reside (ye... te pratiṣṭhitāḥ) in the Āvaha (wind) (āvahe).
In the Mahāvaha (wind) (mahāvahe tu) (there are) clouds created by the Lord for the good of the living beings (īśa-kṛtāḥ prajā-hitakara-ambudāḥ). In the Mahāparivaha (wind) (mahāparivahe), (are) the clouds (meghāḥ) arisen from the skull (kapāla-utthāḥ) of the Great Lord (mahā-īśituḥ)||132-138||
महापरिवहान्तोऽयमृतर्द्धेः प्राङ्मरुत्पथः।
अग्निकन्या मातरश्च रुद्रशक्त्या त्वधिष्ठिताः॥१३९॥
द्वितीये तत्परे सिद्धचारणा निजकर्मजाः।
तुर्ये देवायुधान्यष्टौ दिग्गजाः पञ्चमे पुनः॥१४०॥
षष्ठे गरुत्मानन्यस्मिङ्गङ्गान्यत्र वृषो विभुः।
दक्षस्तु नवमे ब्रह्मशक्त्या समधिति[नि]ष्ठितः॥१४१॥
दशमे वसवो रुद्रा आदित्याश्च मरुत्पथे।
नवयोजनसाहस्रो विग्रहोऽर्कस्य मण्डलम्॥१४२॥
त्रिगुणं ज्ञानशक्तिः सा तपत्यर्कतया प्रभोः।
स्वर्लोकस्तु भुवर्लोकाद्ध्रुवान्तं परिभाष्यते॥१४३॥
सूर्याल्लक्षेण शीतांशुः क्रियाशक्तिः शिवस्य सा।
चन्द्राल्लक्षेण नाक्षत्रं ततो लक्षद्वयेन तु॥१४४॥
प्रत्येकं भौमतः सूर्यसुतान्ते पञ्चकं विदुः।
सौराल्लक्षेण सप्तर्षिवर्गस्तस्माद्ध्रुवस्तथा॥१४५॥
ब्रह्मैवापररूपेण ब्रह्मस्थाने ध्रुवोऽचलः।
मेधीभूतो विमानानां सर्वेषामुपरि ध्रुवः॥१४६॥
Mahāparivahānto'yamṛtarddheḥ prāṅmarutpathaḥ|
Agnikanyā mātaraśca rudraśaktyā tvadhiṣṭhitāḥ||139||
Dvitīye tatpare siddhacāraṇā nijakarmajāḥ|
Turye devāyudhānyaṣṭau diggajāḥ pañcame punaḥ||140||
Ṣaṣṭhe garutmānanyasmiṅgaṅgānyatra vṛṣo vibhuḥ|
Dakṣastu navame brahmaśaktyā samadhiti[ni]ṣṭhitaḥ||141||
Daśame vasavo rudrā ādityāśca marutpathe|
Navayojanasāhasro vigraho'rkasya maṇḍalam||142||
Triguṇaṁ jñānaśaktiḥ sā tapatyarkatayā prabhoḥ|
Svarlokastu bhuvarlokāddhruvāntaṁ paribhāṣyate||143||
Sūryāllakṣeṇa śītāṁśuḥ kriyāśaktiḥ śivasya sā|
Candrāllakṣeṇa nākṣatraṁ tato lakṣadvayena tu||144||
Pratyekaṁ bhaumataḥ sūryasutānte pañcakaṁ viduḥ|
Saurāllakṣeṇa saptarṣivargastasmāddhruvastathā||145||
Brahmaivāpararūpeṇa brahmasthāne dhruvo'calaḥ|
Medhībhūto vimānānāṁ sarveṣāmupari dhruvaḥ||146||
(Thus,) this first wind path (ayam... prāk-marut-pathaḥ) starts with the Ṛtarddhi (wind) (ṛtarddheḥ) (and) ends in the Mahāparivaha (wind) (mahāparivaha-antaḥ).
In the second (wind path) (ca... dvitīye) (are) the mothers (mātaraḥ) (called) daughters of the fire (agni-kanyāḥ) who are presided over (adhiṣṭhitāḥ) by the Power of Rudra (rudra-śaktyā tu).
In the third (wind path) --lit. following that-- (tad-pare) (are) the Siddhacāraṇa-s (siddhacāraṇāḥ) born from their own karma (nija-karma-jāḥ).
In the fourth (wind path) (turye) (there are) the eight (aṣṭau) Devāyudha-s (devāyudhāni). In the fifth (wind path) (pañcame punar) the elephants of the directions (dik-gajāḥ).
In the sixth (wind path) (ṣaṣṭhe) Garuḍa (garutmān). In the seventh (wind path) --lit. in the other-- (anyasmin), the Ganges (gaṅgā). In the eight (wind path) --lit. in the other-- (anyatra), the all-pervading (vibhuḥ) bull of Śiva (vṛṣaḥ).
In the ninth (wind path) (navame), Dakṣa (dakṣaḥ tu) presided over (samadhiti[ni]ṣṭhitaḥ) by the Power of Brahmā (brahma-śaktyā). (And) in the tenth (daśame) wind path (marut-pathe), (dwell) the Vasu-s (vasavaḥ), the Rudra-s (rudrāḥ) and (ca) the Āditya-s (ādityāḥ).
The form (vigrahaḥ) of the sun (arkasya) (measures) 9000 yojana-s (nava-yojana-sāhasraḥ), (and its) circle (maṇḍalam) three times more (triguṇam). The Power of Knowledge (jñāna-śaktiḥ sā) of the Lord (prabhoḥ) heats and shines (tapati) in the form of the sun (arkatayā).
(Now,) the world of heaven (svar-lokaḥ tu) —from the world of the atmosphere (bhuvas-lokāt) up to the polar star (dhruva-antam)— is being explained (paribhāṣyate).
From the sun (sūryāt) (is) the moon (śītāṁśuḥ) —whose expanse is 100,000 (yojana-s) (lakṣeṇa)—, which is the Power of Action (kriyāśaktiḥ... sā) of Śiva (śivasya).
From the moon (candrāt) (are) the asterism(s) --the lunar mansions-- (nākṣatram) —whose expanse is 100,000 (yojana-s) (lakṣeṇa)—. After that (tatas), there are --lit. they knew-- (viduḥ) each of the five (planets) (pratyekam... pañcakam), from Mars (bhaumataḥ) up to Saturn (sūryasuta-ante) —whose expanse is 200,000 (yojana-s) (lakṣa-dvayena tu)—.
From Saturn (saurāt), (is) the group of seven seers (sapta-ṛṣi-vargaḥ) —whose expanse is 100,000 (yojana-s) (lakṣeṇa)—. And (tathā) after that (tasmāt) (is) the polar star (dhruvaḥ). The motionless (acalaḥ) polar star (dhruvaḥ) (is) Brahmā (brahmā eva) in another form (apara-rūpeṇa), (and consequently it is positioned) in the place of Brahmā (brahma-sthāne). The polar star (dhruvaḥ) (is) a pillar (medhī-bhūtaḥ) above (upari) all that is related to planets, etc. --lit. all the chariots of the gods-- (vimānānām sarveṣām)||139-146||
Stanzas 147 to 161
अत्र बद्धानि सर्वाण्यप्यूह्यन्तेऽनिलमण्डले।
स्वस्सप्त मारुतस्कन्धा आमेघाद्याः प्रधानतः॥१४७॥
Atra baddhāni sarvāṇyapyūhyante'nilamaṇḍale|
Svassapta mārutaskandhā āmeghādyāḥ pradhānataḥ||147||
Here (atra) all the things that have been manifested (so far) (baddhāni sarvāṇi api) are carried (ūhyante) in the circle of wind (anila-maṇḍale). The wind paths (māruta-skandhāḥ), starting with the clouds (āmeghādyāḥ), (are) mainly (pradhānataḥ) seven heavens (svar-sapta)||147||
इतश्च क्रतुहोत्रादि कृत्वा ज्ञानविवर्जिताः।
स्वर्यान्ति तत्क्षये लोकं मानुष्यं पुण्यशेषतः॥१४८॥
एवं भूमेर्ध्रुवान्तं स्याल्लक्षाणि दश पञ्च च।
द्वे कोटी पञ्च चाशीतिर्लक्षाणि स्वर्गतो महान्॥१४९॥
मार्कण्डाद्या ऋषिमुनिसिद्धास्तत्र प्रतिष्ठिताः।
निवर्तिताधिकाराश्च देवा महति संस्थिताः॥१५०॥
महान्तराले तत्रान्ये त्वधिकारभुजो जनाः।
अष्टौ कोट्यो महल्लोकाज्जनोऽत्र कपिलादयः॥१५१॥
तिष्ठन्ति साध्यास्तत्रैव बहवः सुखभागिनः।
जनात्तपोऽर्ककोट्योऽत्र सनकाद्या महाधियः॥१५२॥
प्रजापतीनां तत्राधिकारो ब्रह्मात्मजन्मनाम्।
ब्रह्मालयस्तु तपसः सत्यः षोडश कोटयः॥१५३॥
तत्र स्थितः स स्वयम्भूर्विश्वमाविष्करोत्यदः।
सत्ये वेदास्तथा चान्ये कर्मध्यानेन भाविताः॥१५४॥
आनन्दनिष्ठास्तत्रोर्ध्वे कोटिर्वैरिञ्चमासनम्।
ब्रह्मासनात्कोटियुग्मं पुरं विष्णोर्निरूपितम्॥१५५॥
ध्यानपूजाजपैर्विष्णोर्भक्ता गच्छन्ति तत्पदम्।
वैष्णवात्सप्तकोटीभिर्भुवनं परमेशितुः॥१५६॥
रुद्रस्य सृष्टिसंहारकर्तुर्ब्रह्माण्डवर्त्मनि।
दीक्षाज्ञानविहीना ये लिङ्गाराधनतत्पराः॥१५७॥
ते यान्त्यण्डान्तरे रौद्रं पुरं नाधः कदाचन।
तत्स्थाः सर्वे शिवं यान्ति रुद्राः श्रीकण्ठदीक्षिताः॥१५८॥
अधिकारक्षये साकं रुद्रकन्यागणेन ते।
पुरं पुरं च रुद्रोर्ध्वमुत्तरोत्तरवृद्धितः॥१५९॥
ब्रह्माण्डाधश्च रुद्रोर्ध्वं दण्डपाणेः पुरं स च।
शिवेच्छया दृणात्यण्डं मोक्षमार्गं करोति च॥१६०॥
शर्वरुद्रौ भीमभवावुग्रो देवो महानथ।
ईशान इति भूर्लोकात्सप्त लोकेश्वराः शिवाः॥१६१॥
Itaśca kratuhotrādi kṛtvā jñānavivarjitāḥ|
Svaryānti tatkṣaye lokaṁ mānuṣyaṁ puṇyaśeṣataḥ||148||
Evaṁ bhūmerdhruvāntaṁ syāllakṣāṇi daśa pañca ca|
Dve koṭī pañca cāśītirlakṣāṇi svargato mahān||149||
Mārkaṇḍādyā ṛṣimunisiddhāstatra pratiṣṭhitāḥ|
Nivartitādhikārāśca devā mahati saṁsthitāḥ||150||
Mahāntarāle tatrānye tvadhikārabhujo janāḥ|
Aṣṭau koṭyo mahallokājjano'tra kapilādayaḥ||151||
Tiṣṭhanti sādhyāstatraiva bahavaḥ sukhabhāginaḥ|
Janāttapo'rkakoṭyo'tra sanakādyā mahādhiyaḥ||152||
Prajāpatīnāṁ tatrādhikāro brahmātmajanmanām|
Brahmālayastu tapasaḥ satyaḥ ṣoḍaśa koṭayaḥ||153||
Tatra sthitaḥ sa svayambhūrviśvamāviṣkarotyadaḥ|
Satye vedāstathā cānye karmadhyānena bhāvitāḥ||154||
Ānandaniṣṭhāstatrordhve koṭirvairiñcamāsanam|
Brahmāsanātkoṭiyugmaṁ puraṁ viṣṇornirūpitam||155||
Dhyānapūjājapairviṣṇorbhaktā gacchanti tatpadam|
Vaiṣṇavātsaptakoṭībhirbhuvanaṁ parameśituḥ||156||
Rudrasya sṛṣṭisaṁhārakarturbrahmāṇḍavartmani|
Dīkṣājñānavihīnā ye liṅgārādhanatatparāḥ||157||
Te yāntyaṇḍāntare raudraṁ puraṁ nādhaḥ kadācana|
Tatsthāḥ sarve śivaṁ yānti rudrāḥ śrīkaṇṭhadīkṣitāḥ||158||
Adhikārakṣaye sākaṁ rudrakanyāgaṇena te|
Puraṁ puraṁ ca rudrordhvamuttarottaravṛddhitaḥ||159||
Brahmāṇḍādhaśca rudrordhvaṁ daṇḍapāṇeḥ puraṁ sa ca|
Śivecchayā dṛṇātyaṇḍaṁ mokṣamārgaṁ karoti ca||160||
Śarvarudrau bhīmabhavāvugro devo mahānatha|
Īśāna iti bhūrlokātsapta lokeśvarāḥ śivāḥ||161||
And (ca) here (itas), they go (yānti) to heaven (svar) who, without knowledge, have performed oblations during sacrifices, etc. (kratu-hotra-ādi kṛtvā jñāna-vivarjitāḥ). Once that (merit) is finished (tad-kṣaye), (they return) to the world of the humans (lokam mānuṣyam) due to a residue of merit (puṇya-śeṣataḥ).
Thus (evam), from the earth (bhūmeḥ) up to the polar star (dhruva-antam) there are (syāt) 1,500,000 yojana-s --(100,000 x 10) + (100,000 x 5)-- (lakṣāṇi daśa pañca ca).
Maharloka (mahān), beginning from heaven (svar-gataḥ), (measures) 28,500,000 (yojana-s) --(2 x 10,000,000) + (5 x 100,000) + (80 x 100,000)-- (dve koṭī pañca ca aśītiḥ lakṣāṇi). There (tatra) reside (pratiṣṭhitāḥ) seers, sages and perfected beings (ṛṣi-muni-siddhāḥ) such as Mārkaṇḍeya, etc. (mārkaṇḍa-ādyāḥ). And (ca) in Maharloka (mahati) (also) reside (saṁsthitāḥ) gods (devāḥ) whose office duties have ceased (nivartita-adhikārāḥ). But (tu) there (tatra), within Maharloka (mahā-antarāle), (there are also) other (anye) beings (janāḥ) who are involved in office duties (adhikāra-bhujaḥ).
From Maharloka (mahat-lokāt), Janaloka (janaḥ) (occupies an extension of) 80,000,000 (yojana-s) (aṣṭau koṭyaḥ). Here (atra) dwell (tiṣṭhanti) Kapila, etc. (kapila-ādayaḥ). Right there (tatra eva) (there are) a lot of (bahavaḥ) sādhya-s (sādhyāḥ) in a state of (constant) happiness (sukha-bhāginaḥ).
From Janaloka (janāt), Tapoloka (tapas) (extends for a distance of) 12,000,000 (yojana-s) (arka-koṭyaḥ). Here (atra) (dwell) great sages (mahā-dhiyaḥ) such as Sanaka, etc. (sanaka-ādyāḥ). There (tatra) (it is) the jurisdiction (adhikāraḥ) of the Prajāpati-s --lit. the lords of the creatures-- (prajāpatīnām), who have been born from the self of Brahmā (brahma-ātma-janmanām).
From Tapoloka (tapasaḥ), (there is) Satyaloka (satyaḥ), the abode of Brahmā (brahma-ālayaḥ tu), (whose extension is) 160,000,000 (yojana-s) (ṣoḍaśa koṭayaḥ). There (tatra) remains (sthitaḥ) that (adas) Self-existent One (svayambhūḥ) which manifests (āviṣkaroti) the universe (viśvam). In Satyaloka (satye), (are) the Veda-s (vedāḥ) and (tathā ca) other (teachings and entities such as the Kalpataru, etc.) (anye), which are purified (bhāvitāḥ) by ritual and meditation (karma-dhyānena) (and) are immersed in bliss (ānanda-niṣṭhāḥ). Above that (tatra ūrdhve) (is) the seat --i.e. the specific world-- (āsanam) of Brahmā --also called Viriñci-- (vairiñcam) (whose size is) 10,000,000 (yojana-s) (koṭiḥ).
From the seat of Brahmā (brahma-āsanāt), the world (puram) of Viṣṇu (viṣṇoḥ), (whose expanse is) twenty million (yojana-s) (koṭi-yugmam), is discovered (nirūpitam). By means of meditation, worship and repetition of mantra-s (dhyāna-pūjā-japaiḥ), the devotees (bhaktāḥ) of Viṣṇu (viṣṇoḥ) go (gacchanti) to that state (tad-padam).
From the world of Viṣṇu (vaiṣṇavāt), the world (bhuvanam) of the Supreme Lord (parama-īśituḥ) —viz. of Rudra (rudrasya), the one who carries out the manifestation and withdrawal (of the universe) (sṛṣṭi-saṁhāra-kartuḥ) in the course of the Brahmā's egg (brahma-aṇḍa-vartmani)—, whose expanse is 70,000,000 (yojana-s) (sapta-koṭībhiḥ), (remains). Those (te), inside the egg (aṇḍa-antare), go (yānti) to the world (puram) of Rudra (raudram) —never (na... kadācana) below (adhas)— who (ye), (though) they are devoid of initiation and knowledge (dīkṣā-jñāna-vihīnāḥ), are totally devoted to worshiping the liṅga (liṅga-ārādhana-tatparāḥ). All (sarve) the Rudra-s (rudrāḥ... te) residing in them (tad-sthāḥ), along with (sākam) the group of daughters of Rudra (rudra-kanyā-gaṇena) —once they finished their office duties (adhikāra-kṣaye)—, go (yānti) to Śiva (śivam) after having received initiation from Śrīkaṇṭha (śrīkaṇṭha-dīkṣitāḥ).
Each of the worlds (puram puram ca) above (that of) Rudra (rudra-ūrdhvam) are larger and larger (uttara-uttara-vṛddhitaḥ). Below the Brahmā's egg (brahma-aṇḍa-adhas ca) (but) above (the world of) Rudra (rudra-ūrdhvam) (is) the world (puram) of Daṇḍapāṇi (daṇḍapāṇeḥ). He (saḥ ca), by Śiva's Will (śiva-icchayā), breaks open (dṛṇāti) the (Brahmā's) egg (aṇḍam) and (ca) creates (karoti) the path to Liberation (mokṣa-mārgam).
From the world of the earth (bhūr-lokāt), the seven (sapta) śiva-s (śivāḥ) who are lords of the worlds (loka-īśvarāḥ) (are as follows): "Śarva, Rudra (śarva-rudrau), Bhīma, Bhava (bhīma-bhavau), Ugra (ugraḥ), Mahādeva (devaḥ mahānatha) (and) Īśāna (īśānaḥ iti)"||148-161||
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