A description of Earth

OM! Glory to Vasudeva! Victory be to you, Pundarikaksha; adoration be to you, Vishvabhavana; glory be to you, Hrishikesha, Mahapurusha, and Purvaja.

Maitreya said,

“You have related to me, Brahman, the creation of Swayambhuva; I am now desirous to hear from you a description of the earth: how many are its oceans and islands, its kingdoms and its mountains, its forests and rivers and the cities of the gods, its dimensions, its contents, its nature, and its form.”

Parashara said,

“You shall hear, Maitreya, a brief account of the earth from me: a full detail I could not give you in a century.

The seven great insular continents are Jambu, Plaksha, Shalmali, Kusha, Krauncha, Shaka, and Pushkara: and they are surrounded severally by seven great seas; the sea of salt water (Lavana), of sugar-cane juice (Ikshu), of wine (Sura), of clarified butter (Sarpi), of curds (Dadhi), of milk (Dugdha), and of fresh water (Jala).

Jambu Dwipa

Jambu-Dwipa is in the centre of all these: and in the centre of this continent is the golden mountain Meru. The height of Meru is eighty-four thousand Yojanas; and its depth below the surface of the earth is sixteen thousand. Its diameter at the summit is thirty-two thousand Yojanas; and at its base, sixteen thousand: so that this mountain is like the seed-cup of the lotus of the earth.

The boundary mountains (of the earth) are Himavan, Hemakuta, and Nishadha, which lie south of Meru; and Níla, Shweta, and Shringi, which are situated to the north of it. The two central ranges (those next to Meru, or Nishadha and Nila) extend for a hundred thousand (Yojanas, running east and west). Each of the others diminishes ten thousand Yojanas, as it lies more remote from the centre. They are two thousand Yojanas in height, and as many in breadth. The Varshas or countries between these ranges are Bharata (India), south of the Himavan mountains; next Kimpurusha, between Himavan and Hemakuta; north of the latter, and south of Nishadha, is Harivarsha; north of Meru is Ramyaka, extending from the Níla or blue mountains to the Shweta (or white) mountains; Hiranmaya lies between the Shweta and Shringi ranges; and Uttarakuru is beyond the latter, following the same direction as Bharata. Each of these is nine thousand Yojanas in extent. Ilavrita is of similar dimensions, but in the centre of it is the golden mountain Meru, and the country extends nine thousand Yojanas in each direction from the four sides of the mountain. There are four mountains in this Varsha, formed as buttresses to Meru, each ten thousand Yojanas in elevation: that on the east is called Mandara; that on the south, Gandhamadana; that on the west, Vipula; and that on the north, Suparshwa: on each of these stands severally a Kadamba-tree, a Jambu-tree, a Pipal, and a Vata; each spreading over eleven hundred Yojanas, and towering aloft like banners on the mountains. From the Jambu-tree the insular continent Jambu-Dwipa derives its appellations. The apples of that tree are as large as elephants: when they are rotten, they fall upon the crest of the mountain, and from their expressed juice is formed the Jambu river, the waters of which are drunk by the inhabitants; and in consequence of drinking of that stream, they pass their days in content and health, being subject neither to perspiration, to foul odours, to decrepitude, nor organic decay. The soil on the banks of the river, absorbing the Jambu juice, and being dried by gentle breezes, becomes the gold termed Jambunada, of which the ornaments of the Siddhas are fabricated.

The country of Bhadrashwa lies on the east of Meru, and Ketumala on the west; and between these two is the region of Ilavrita. On the east of the same is the forest Chaitraratha; the Gandhamádana wood is on the south; the forest of Vaibhraja is on the west; and the grove of Indra, or Nandana, is on the north. There are also four great lakes, the waters of which are partaken of by the gods, called Arunoda, Mahabhadra, Shitoda, and Manasa.

The principal mountain ridges which project from the base of Meru, like filaments from the root of the lotus, are, on the east, Shitanta, Mukunda, Kurari, Malyavan, and Vaikanka; on the south, Trikuta, Shishira, Patanga, Ruchaka, and Nishadha; on the west, Shikhivasas, Vaidurya, Kapila, Gandhamadana, and Jarudhi; and on the north, Shankhakuta, Rishabha, Naga, Hansa, and Kalanjara. These and others extend from between the intervals in the body, or from the heart, of Meru.

On the summit of Meru is the vast city of Brahma, extending fourteen thousand leagues, and renowned in heaven; and around it, in the cardinal points and the intermediate quarters, are situated the stately cities of Indra and the other regents of the spheres. The capital of Brahma is enclosed by the river Ganges, which, issuing from the foot of Vishnu, and washing the lunar orb, falls here from the skies, and, after encircling the city, divides into four mighty rivers, flowing in opposite directions. These rivers are the Sita, the Alakananda, the Chakshu, and the Bhadra. The first, falling upon the tops of the inferior mountains, on the east side of Meru, flows over their crests, and passes through the country of Bhadrashwa to the ocean: the Alakananda flows south, to the country of Bharata, and, dividing into seven rivers on the way, falls into the sea: the Chakshu falls into the sea, after traversing all the western mountains, and passing through the country of Ketumala: and the Bhadra washes the country of the Uttara kurus, and empties itself into the northern ocean.

Meru, then, is confined between the mountains Nila and Nishadha (on the north and south), and between Malyavan and Gandhamadana (on the west and east): it lies between them like the pericarp of a lotus. The countries of Bharata, Ketumala, Bhadrashwa, and Uttarakuru lie, like leaves of the lotus of the world, exterior to the boundary mountains. Jathara and Devakuta are two mountain ranges, running north and south, and connecting the two chains of Nishadha and Nila. Gandhamadana and Kailasa extend, east and west, eighty Yojanas in breadth, from sea to sea. Nishadha and Pariyatra are the limitative mountains on the west, stretching, like those on the east, between the Níla and Nishadha ranges: and the mountains Trishringa and Jarudhi are the northern limits of Meru, extending, east and west, between the two seas. Thus I have repeated to you the mountains described by great sages as the boundary mountains, situated in pairs, on each of the four sides of Meru.

Those also, which have been mentioned as the filament mountains (or spurs), Shitanta and the rest, are exceedingly delightful. The vallies embosomed amongst them are the favourite resorts of the Siddhas and Charanas: and there are situated upon them agreeable forests, and pleasant cities, embellished with the palaces of Vishnu, Lakshmí, Agni, Surya, and other deities, and peopled by celestial spirits; While the Yakshas, Rakshasas, Daityas, and Danavas pursue their pastimes in the vales. These, in short, are the regions of Paradise, or Swarga, the seats of the righteous, and where the wicked do not arrive even after a hundred births.

In the country of Bhadrashwa, Vishnu resides as Hayashira (the horse-headed); in Ketumala, as Varaha (the boar); in Bharata, as the tortoise (Kurma); in Kuru, as the fish (Matsya); in his universal form, every where; for Hari pervades all places: he, Maitreya, is the supporter of all things; he is all things.

In the eight realms of Kimpurusha and the rest (or all exclusive of Bharata) there is no sorrow, nor weariness, nor anxiety, nor hunger, nor apprehension; their inhabitants are exempt from all infirmity and pain, and live in uninterrupted enjoyment for ten or twelve thousand years. Indra never sends rain upon them, for the earth abounds with water. In those places there is no distinction of Krita, Treta, or any succession of ages. In each of these Varshas there are respectively seven principal ranges of mountains, from which, Oh best of Brahmans, hundreds of rivers take their rise.

The country that lies north of the ocean, and south of the snowy mountains, is called Bharata, for there dwelt the descendants of Bharata. It is nine thousand leagues in extent, and is the land of works, in consequence of which men go to heaven, or obtain emancipation.

The seven main chains of mountains in Bharata are Mahendra, Malaya, Sahya, Shuktimat, Riksha, Vindhya, and Paripatra.

From this region heaven is obtained, or even, in some cases, liberation from existence; or men pass from hence into the condition of brutes, or fall into hell. Heaven, emancipation, a state in mid-air, or in the subterraneous realms, succeeds to existence here, and the world of acts is not the title of any other portion of the universe.

The Varsha of Bharata is divided into nine portions, which I will name to you; they are: Indra-Dwipa, Kaserumat, Tamravarna, Gabhastimat, Naga-Dwipa, Saumya, Gandharva, and Varuna; the last or ninth Dwipa is surrounded by the ocean, and is a thousand Yojanas from north to south.

On the east of Bharata dwell the Kiratas (the barbarians); on the west, the Yavanas; in the centre reside Brahmans, Kshatriyas, Vaishyas, and Shudras, occupied in their respective duties of sacrifice, arms, trade, and service.

The Shatadru, Chandrabhaga, and other rivers, flow from the foot of Himalaya: the Vedasmriti and others from the Paripatra mountains: the Narmada and Surasa from the Vindhya hills: the Tapi, Payoshni, and Nirvindhya from the Riksha mountains; the Godavari, Bhimarathi, Krishnaveni, and others, from the Sahya mountains: the Kritamala, Tamraparni, and others, from the Malaya hills: the Trisama, Rishikulya, &c. from the Mahendra: and the Rishikulya, Kumari, and others, from the Shuktimat mountains. Of such as these, and of minor rivers, there is an infinite number; and many nations inhabit the countries on their borders.

The principal nations of Bharata are the Kurus and Panchalas, in the middle districts: the people of Kamarupa, in the east: the Punndras, Kalingas, Magadhas, and southern nations, are in the south: in the extreme west are the Saurashtras, Shuras, Bhiras, Arbudas: the Karushas and Malavas, dwelling along the Paripatra mountains: the Sauviras, the Saindhavas, the Hunas, the Salwas, the people of Shakala, the Madras, the Ramas, the Ambashthas, and the Parasikas, and others. These nations drink of the water of the rivers above enumerated, and inhabit their borders, happy and prosperous.

In the Bharata-varsha it is that the succession of four Yugas, or ages, the Krita, the Treta, the Dvapara, and Kali, takes place; that pious ascetics engage in rigorous penance; that devout men offer sacrifices; and that gifts are distributed; all for the sake of another world. In Jambu-Dwipa, Vishnu, consisting of sacrifice, is worshipped, as the male of sacrificial rites, with sacrificial ceremonies: he is adored under other forms elsewhere. Bharata is therefore the best of the divisions of Jambu-Dwipa, because it is the land of works: the others are places of enjoyment alone. It is only after many thousand births, and the aggregation of much merit, that living beings are sometimes born in Bharata as men. The gods themselves exclaim,

"Happy are those who are born, even from the condition of gods, as men in Bharata-varsha, as that is the way to the pleasures of Paradise, or the greater blessing of final liberation. Happy are they who, consigning all the unheeded rewards of their acts to the supreme and eternal Vishnu, obtain existence in that land of works, as their path to him. We know not, when the acts that have obtained us heaven shall have been fully recompensed, where we shall renew corporeal confinement; but we know that those men are fortunate who are born with perfect faculties in Bharata-varsha."

I have thus briefly described to you, Maitreya, the nine divisions of Jambu-Dwipa, which is a hundred thousand Yojanas in extent, and which is encircled, as if by a bracelet, by the ocean of salt water, of similar dimensions.”

Plaksha Dwipa

Parashara continued,

“In the same manner as Jambu-Dwipa is girt round about by the ocean of salt water, so that ocean is surrounded by the insular continent of Plaksha; the extent of which is twice that of Jambu-Dwipa.

Medhatithi, who was made sovereign of Plaksha, had seven sons, Shantabhaya, Shishira, Sukhodaya, Ananda, Shiva, Kshemaka, and Dhruva; and the Dwipa was divided amongst them, and each division was named after the prince to whom it was subject. The several kingdoms were bounded by as many ranges of mountains, named severally Gomeda, Chandra, Narada, Dundubhi, Somaka, Sumanas, and Vaibhraja. In these mountains the sinless inhabitants ever dwell along with celestial spirits and gods: in them are many holy places; and the people there live for a long period, exempt from care and pain, and enjoying uninterrupted felicity. There are also, in the seven divisions of Plaksha, seven rivers, flowing to the sea, whose names alone are sufficient to take away sin: they are the Anutapta, Shikhi, Vipasha, Tridiva, Kramu, Amrita, and Sukrita. These are the chief rivers and mountains of Plaksha-Dwipa, which I have enumerated to you; but there are thousands of others of inferior magnitude.

The people who drink of the waters of those rivers are always contented and happy, and there is neither decrease nor increase amongst them, neither are the revolutions of the four ages known in these Varshas: the character of the time is there uniformly that of the Treta (or silver) age. In the five Dwípas, worthy Brahman, from Plaksha to Shaka, the length of life is five thousand years, and religious merit is divided amongst the several castes and orders of the people. The castes are called Aryaka, Kuru, Vivasa, and Bhavi, corresponding severally with Brahman, Kshatriya, Vaishya, and Shudra. In this Dwipa is a large fig-tree (F. religiosa), of similar size as the Jambu-tree of Jambu-Dwipa; and this Dwipa is called Plaksha, after the name of the tree. Hari, who is all, and the creator of all, is worshipped in this continent in the form of Soma (the moon). Plaksha-Dwipa is surrounded, as by a disc, by the sea of molasses, of the same extent as the land. Such, Maitreya, is a brief description of Plaksha-Dwipa.

Shalmala Dwipa

The hero Vapushmat was king of the next or Shalmala-Dwipa, whose seven sons also gave designations to seven Varshas, or divisions. Their names were Shweta, Harita, Jimuta, Rohita, Vaidyuta, Manasa, and Suprabha. The Ikshu sea is encompassed by the continent of Shalmala, which is twice its extent. There are seven principal mountain ranges, abounding in precious gems, and dividing the Varshas from each other; and there are also seven chief rivers. The mountains are called Kumuda, Unnata, Balahaka, Drona, fertile in medicinal herbs, Kanka, Mahisha, and Kakkudwat. The rivers are Yauni, Toya, Vitrishna, Chandra, Shukla, Vimochani, and Nivritti; all whose waters cleanse away sins. The Brahmans, Kshatriyas, Vaishyas, and Shudras of this Dwipa, called severally Kapilas, Arunas, Pitas, and Rohitas (or tawny, purple, yellow, and red), worship the imperishable soul of all things, Vishnu, in the form of Vayu (wind), with pious rites, and enjoy frequent association with the gods. A large Shalmali (silk-cotton) tree grows in this Dwipa, and gives it its name. The Dwipa is surrounded by the Sura sea (sea of wine), of the same extent as itself.

Kusha Dwipa

The Sura sea is entirely encircled by Kusha-Dwipa, which is every way twice the size of the preceding continent. The king, Jyotishmat, had seven sons, Udbhida, Venuman, Swairatha, Lavana, Dhriti, Prabhakara, and Kapila, after whom the seven portions or Varshas of the island were called Udbhida, &c. There reside mankind along with Daityas and Danavas, as well as with spirits of heaven and gods. The four castes, assiduously devoted to their respective duties, are termed Damis, Shushmis, Snehas, and Mandehas, who, in order to be relieved of the obligations imposed upon them in the discharge of their several functions, worship Janardana, in the form of Brahma, and thus get rid of the unpleasant duties which lead to temporal rewards. The seven principal mountains in this Dwipa are named Vidruma, Hemashaila, Dyutiman, Pushpavan, Kusheshaya, Hari, and Mandara; and the seven rivers are Dhutapapa, Shiva, Pavitra, Sammati, Vidyudambha, Mahhvanya, Sarvapapahara: besides these, there are numerous rivers and mountains of less importance. Kusha-Dwipa is so named from a clump of Kusha grass (Poa) growing there. It is surrounded by the Ghrita sea (the sea of butter), of the same size as the continent.

Krauncha Dwipa

The sea of Ghrita is encompassed by Krauncha-Dwipa, which is twice as large as Kusha-Dwipa. The king of this Dwipa was Dyutiman, whose sons, and the seven Varshas named after them, were Kushala, Mallaga, Ushna, Pivara, Andhakaraka, Muni, and Dundubhi. The seven boundary mountains, pleasing to gods and celestial spirits, are Krauncha, Vamana, Andhakaraka, Devavrit, Pundarikavan, Dundubhi, and Mahashaila; each of which is in succession twice as lofty as the series that precedes it, in the same manner as each Dwipa is twice as extensive as the one before it. The inhabitants reside there without apprehension, associating with the bands of divinities. The Brahmans are called Pushkaras; the Kshatriyas, Pushkalas: the Vaishyas are termed Dhanyas; and the Shudras, Tishyas. They drink of countless streams, of which the principal are denominated Gaurí, Kumudwati, Sandhya, Ratri, Manojava, Kshanti, and Punndrika. The divine Vishnu, the protector of mankind, is worshipped there by the people, with holy rites, in the form of Rudra. Krauncha is surrounded by the sea of curds, of a similar extent; and that again is encompassed by Shaka-Dwipa.

Shaka Dwipa

The sons of Bhavya, the king of Shaka-Dwipa, after whom its Varshas were denominated, were Jalada, Kumara, Sukumara, Manichaka, Kusumoda, Maudaki, and Mahadruma. The seven mountains separating the countries were Udayagiri, Jaladhara, Raivataka, Shyama, Ambikeya, Ramya, and Kesari. There grows a large Shaka (Teak) tree, frequented by the Siddhas and Gandharvas, the wind from which, as produced by its fluttering leaves, diffuses delight. The sacred lands of this continent are peopled by the four castes. Its seven holy rivers, that wash away all sin, are the Sukumari, Kumari, Nalini, Dhenuka, Ikshu, Venuka, and Gabhasti. There are also hundreds and thousands of minor streams and mountains in this Dwipa: and the inhabitants of Jalada and the other divisions drink of those waters with pleasure, after they have returned to earth from Indra's heaven. In those seven districts there is no dereliction of virtue; there is no contention; there is no deviation from rectitude. The caste of Mriga is that of the Brahman; the Magadha, of the Kshatriya; the Manasa, of the Vaishya; and the Mandaga of the Shudra: and by these Vishnu is devoutly worshipped as the sun, with appropriate ceremonies. Shaka-Dwipa is encircled by the sea of milk, as by an armlet, and the sea is of the same breadth as the continent which it embraces.

Pushkara Dwipa

The Kshiroda ocean (or sea of milk) is encompassed by the seventh Dwipa, or Pushkara, which is twice the size of Shaka-Dwipa. Savana, who was made its sovereign, had but two sons, Mahavira and Dhataki, after whom the two Varshas of Pushkara were so named. These are divided by one mighty range of mountains, called Manasottara, which runs in a circular direction (forming an outer and an inner circle). This mountain is fifty thousand Yojanas in height, and as many in its breadth; dividing the Dwipa in the middle, as if with a bracelet, into two divisions, which are also of a circular form, like the mountain that separates them. Of these two, the Mahavira-varsha is exterior to the circumference of Manasottara, and Dhataki lies within the circle; and both are frequented by heavenly spirits and gods. There are no other mountains in Pushkara, neither are there any rivers. Men in this Dwipa live a thousand years, free from sickness and sorrow, and unruffled by anger or affection. There is neither virtue nor vice, killer nor slain: there is no jealousy, envy, fear, hatred, covetousness, nor any moral defect: neither is there truth or falsehood. Food is spontaneously produced there, and all the inhabitants feed upon viands of every flavour. Men there are indeed of the same nature with gods, and of the same form and habits. There is no distinction of caste or order; there are no fixed institutes; nor are rites performed for the sake of advantage. The three Vedas, the Puranas, ethics, and polity, and the laws of service, are unknown. Pushkara is in fact, in both its divisions, a terrestrial paradise, where time yields happiness to all its inhabitants, who are exempt from sickness and decay. A Nyagrodha-tree (Ficus indica) grows on this Dwipa, which is the especial abode of Brahma, and he resides in it, adored by the gods and demons. Pushkara is surrounded by the sea of fresh water, which is of equal extent with the continent it invests.

In this manner the seven island continents are encompassed successively by the seven oceans, and each ocean and continent is respectively of twice the extent of that which precedes it. In all the oceans the water remains at all times the same in quantity, and never, increases or diminishes; but like the water in a caldron, which, in consequence of its combination with heat, expands, so the waters of the ocean swell with the increase of the moon. The waters, although really neither more nor less, dilate or contract as the moon increases or wanes in the light and dark fortnights. The rise and fall of the waters of the different seas is five hundred and ten inches.

Beyond the sea of fresh water is a region of twice its extent, where the land is of gold, and where no living beings reside. Thence extends the Lokaloka mountain, which is ten thousand Yojanas in breadth, and as many in height; and beyond it perpetual darkness invests the mountain all around; which darkness is again encompassed by the shell of the egg.

Such, Maitreya, is the earth, which with its continents, mountains, oceans, and exterior shell, is fifty crores (five hundred millions) of Yojanas in extent 7. It is the mother and nurse of all creatures, the foundation of all worlds, and the chief of the elements.

Regions of Patala

The extent of the surface of the earth has been thus described to you, Maitreya. Its depth below the surface is said to be seventy thousand Yojanas, each of the seven regions of Patala extending downwards ten thousand. These seven, worthy Muni, are called Atala, Vitala, Nitala, Gabhastimat, Mahatala, Sutala, and Patala. Their soil is severally white, black, purple, yellow, sandy, stony, and of gold. They are embellished with magnificent palaces, in which dwell numerous Danavas, Daityas, Yakshas, and great snake-gods. The Muni Narada, after his return from those regions to the skies, declared amongst the celestials that Patala was much more delightful than Indra's heaven. Exclaimed the sage,

 "What can be compared to Patala, where the Nagas are decorated with brilliant and beautiful and pleasure-shedding jewels? who will not delight in Patala, where the lovely daughters of the Daityas and Danavas wander about, fascinating even the most austere; where the rays of the sun diffuse light, and not heat, by day; and where the moon shines by night for illumination, not for cold; where the sons of Danu, happy in the enjoyment of delicious viands and strong wines, know not how time passes? There are beautiful groves and streams and lakes where the lotus blows; and the skies are resonant with the Koïl's song. Splendid ornaments, fragrant perfumes, rich unguents, the blended music of the lute and pipe and tabor; these and many other enjoyments are the common portion of the Danavas, Daityas, and snake-gods, who inhabit the regions of Patala."

Shesha

Below the seven Patalas is the form of Vishnu, proceeding from the quality of darkness, which is called Shesha, the excellencies of which neither Daityas nor Danavas can fully enumerate. This being is called Ananta by the spirits of heaven, and is worshipped by sages and by gods. He has a thousand heads, which are embellished with the pure and visible mystic sign: and the thousand jewels in his crests give light to all the regions. For the benefit of the world he: deprives the Asuras of their strength. He rolls his eyes fiercely, as if intoxicated. He wears a single ear-ring, a diadem, and wreath upon each brow; and shines like the white mountains topped with flame. He is clothed in purple raiment, and ornamented with a white necklace, and looks like another Kailasa, with the heavenly Ganga flowing down its precipices. In one hand he holds a plough, and in the other a pestle; and he is attended by Varuni (the goddess of wine), who is his own embodied radiance. From his mouths, at the end of the Kalpa, proceeds the venomed fire that, impersonated as Rudra, who is one with Balarama, devours the three worlds.

Shesha bears the entire world, like a diadem, upon his head, and he is the foundation on which the seven Patalas rest. His power, his glory, his form, his nature, cannot be described, cannot he comprehended by the gods themselves. Who shall recount his might, who wears this whole earth, like a garland of flowers, tinged of a purple dye by the radiance of the jewels of his crests. When Ananta, his eyes rolling with intoxication, yawns, then earth, with all her woods, and mountains, and seas, and rivers, trembles. Gandharvas, Apsarasas, Siddhas, Kinnaras, Uragas, and Charanas are unequal to hymn his praises, and therefore he is called the infinite (Ananta), the imperishable. The sandal paste, that is ground by the wives of the snake-gods, is scattered abroad by his breath, and sheds perfume around the skies.

The ancient sage Garga, having propitiated Shesha, acquired from him a knowledge of the principles of astronomical science, of the planets, and of the good and evil denoted by the aspects of the heavens.

The earth, sustained upon the head of this sovereign serpent, supports in its turn the garland of the spheres, along with their inhabitants, men, demons, and gods.

Narakas

I will now, great Muni, give you an account of the hells which are situated beneath the earth and beneath the waters 1, and into which sinners are finally sent.

The names of the different Narakas are as follows: Raurava, Shukara, Rodha, Tala, Vishasana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhirandha, Vaitarani, Krimisha, Krimibhojana, Asipatravana, Krishna, Lalabhaksha, Daruna, Puyavaha, Papa, Vahnijwala, Adhoshiras, Sandansa, Kalasutra, Tamas, Avichi, Shwabhojana, Apratishtha, and another Avichi. These and many other fearful hells are the awful provinces of the kingdom of Yama, terrible with instruments of torture and with fire; into which are hurled all those who are addicted when alive to sinful practices.

The man who bears false witness through partiality, or who utters any falsehood, is condemned to the Raurava (dreadful) hell. He who causes abortion, plunders a town, kills a cow, or strangles a man, goes to the Rodha hell (or that of obstruction). The murderer of a Brahman, stealer of gold, or drinker of wine, goes to the Sukara (swine) hell; as does any one who associates with them. The murderer of a man of the second or third castes, and one who is guilty of adultery with the wife of his spiritual teacher, is sentenced to the Tala (padlock) hell: and one who holds incestuous intercourse with a sister, or murders an ambassador, to Taptakumbha (or the hell of heated caldrons). The seller of his wife, a gaoler, a horsedealer, and one who deserts his adherents, falls into the Taptaloha (red-hot iron) hell. He who commits incest with a daughter-in-law or a daughter is cast into the Mahajwala hell (or that of great flame): and he who is disrespectful to his spiritual guide, who is abusive to his betters, who reviles the Vedas, or who sells them, who associates with women in a prohibited degree, into the Lavana (salt) hell. A thief and a condemner of prescribed observances falls into Vimohana (the place of bewildering). He who hates his father, the Brahmans, and the gods, or who spoils precious gems, is punished in the Krimibhaksha hell (where worms are his food): and he who practises magic rites for the harm of others, in the hell called Krimisha (that of insects). The vile wretch who eats his meal before offering food to the gods, to the manes, or to guests, falls into the hell called Lalabhaksha (where saliva is given for food). The maker of arrows is sentenced to the Vedhaka (piercing) hell: and the maker of lances, swords, and other weapons, to the dreadful hell called Vishasana (murderous). He who takes unlawful gifts goes to the Adhomukha (or head-inverted) hell; as does one who offers sacrifices to improper objects, and an observer of the stars (for the prediction of events). He who eats by himself sweetmeats mixed with his rice, and a Brahman who vends Lac, flesh, liquors, sesamum, or salt, or one who commits violence, fall into the hell (where matter flows, or) Puyavaha; as do they who rear cats, cocks, goats, dogs, hogs, or birds. Public performers, fishermen, the follower of one born in adultery, a poisoner, an informer, one who lives by his wife's prostitution, one who attends to secular affairs on the days of the Parvas (or full and new moon, &c.), an incendiary, a treacherous friend, a soothsayer, one who performs religious ceremonies for rustics, and those who sell the acid Asclepias, used in sacrifices, go to the Rudhirandha hell (whose wells are of blood).

He who destroys a bee-hive, or pillages a hamlet, is condemned to the Vaitarani hell. He who causes impotence, trespasses on others' lands, is impure, or who lives by fraud, is punished in the hell called (black, or) Krishna. He who wantonly cuts down trees goes to the Asipatravana hell (the leaves of whose trees are swords): and a tender on sheep, and hunter of deer, to the hell termed Vahnijwala (or fiery flame); as do those who apply fire to unbaked vessels (potters). The violator of a vow, and one who breaks the rules of his order, falls into the Sandansa (or hell of pincers): and the religious student who sleeps in the day, and is, though unconsciously, defiled; and they who, though mature, are instructed in sacred literature by their children, receive punishment in the hell called Shwabhojana (where they feed upon dogs). These hells, and hundreds and thousands of others, are the places in which sinners pay the penalty of their crimes. As numerous as are the offences that men commit, so many are the hells in which they are punished: and all who deviate from the duties imposed upon them by their caste and condition, whether in thought, word, or deed, are sentenced to punishment in the regions of the damned.

The gods in heaven are beheld by the inhabitants of hell, as they move with their heads inverted; While the god, as they cast their eyes downwards, behold the sufferings of those in hell. The various stages of existence, Maitreya, are inanimate things, fish, birds, animals, men, holy men, gods, and liberated spirits; each in succession a thousand degrees superior to that which precedes it: and through these stages the beings that are either in heaven or in hell are destined to proceed, until final emancipation be obtained. That sinner goes to Naraka who neglects the due expiation of his guilt.

For, Maitreya, suitable acts of expiation have been enjoined by the great sages for every kind of crime. Arduous penances for great sins, trifling ones for minor offences, have been propounded by Swayambhuva and others: but reliance upon Krishna is far better than any such expiatory acts, as religious austerity, or the like. Let any one who repents of the sin of which he may have been culpable have recourse to this best of all expiations, remembrance of Hari: by addressing his thoughts to Narayana at dawn, at night, at sunset, and midday, a man shall be quickly cleansed from all guilt: the whole heap of worldly sorrows is dispersed by meditating on Hari; and his worshipper, looking upon heavenly fruition as an impediment to felicity, obtains final emancipation. He whose mind is devoted to Hari in silent prayer, burnt-offering, or adoration, is impatient even of the glory of the king of the gods. Of what avail is ascent to the summit of heaven, if it is necessary to return from thence to earth. How different is the meditation on Vasudeva, which is the seed of eternal freedom. Hence, Muni, the man who thinks of Vishnu, day and night, goes not to Naraka after death, for all his sins are atoned for.

Heaven (or Swarga) is that which delights the mind; hell (or Naraka) is that which gives it pain: hence vice is called hell; virtue is called heaven. The selfsame thing is applicable to the production of pleasure or pain, of malice or of anger. Whence then can it be considered as essentially the same with either? That which at one time is a source of enjoyment, becomes at another the cause of suffering; and the same thing may at different seasons excite wrath, or conciliate favour. It follows, then, that nothing is in itself either pleasurable or painful; and pleasure and pain, and the like, are merely definitions of various states of mind. That which alone is truth is wisdom; but wisdom may be the cause of confinement to existence; for all this universe is wisdom, there is nothing different from it; and consequently, Maitreya, you are to conclude that both knowledge and ignorance are comprised in wisdom.

I have thus described to you the orb of the earth; the regions below its surface, or Patalas; and the Narakas, or hells; and have briefly enumerated its oceans, mountains, continents, regions, and rivers: what else do you wish to hear?”

Spheres above the world

Maitreya said,

“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.”

Parashara said,

“The sphere of the earth (or Bhur-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. Shukra (Venus) is at the same distance from Mercury. Angaraka (Mars) is as far above Venus; and the priest of the gods (Brihaspati, or Jupiter) as far from Mars: While Saturn (Shani) 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 (Bhur, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bharata).

Above Dhruva, at the distance of ten million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahma. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahma, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrajas, 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.

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 Patalas, forming the extent of the whole world, I have thus, Maitreya, explained to you.

The world is encompassed on every side and above and below by the shell of the egg of Brahma, 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 (Ahankara); 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, Pradhana, 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 Pradhana resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint 8, or sesamum oil in its seed. Nature (Pradhana) and soul (Puman) are both of the character of dependents, and are encompassed by the energy of Vishnu, 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 9. 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 Vishnu 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 Pradhana) 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 developments (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 Vishnu.

This Vishnu is the supreme spirit (Brahma), from whence all this world proceeds, who is the world, by whom the world subsists, and in whom it will be resolved. That spirit (or Brahma) is the supreme state of Vishnu, which is the essence of all that is visible or invisible; with which all that is, is identical; and whence all animate and inanimate existence is derived. He is primary nature: he, in a perceptible form, is the world: and in him all finally melts; through him all things endure. He is the performer of the rites of devotion: he is the rite: he is the fruit which it bestows: he is the implements by which it is performed. There is nothing besides the illimitable Hari.”