365bet娱乐

Summary: The Solar System. Movements of Heavenly Luminaries: Division of Time.

S奴ta said:

1. As long as the Sun and the Moon revolve, they are elevated by means of their lustre and brilliance through their discus.

2-3. (?) The space covered by the brilliant refulgence of the sun and the moon is the extent of the seven seas and the continents. The light falls over half the extent of the earth and the other side remains external. The sun and the moon illuminate the area around facing them.

In extent and magnitude the heaven (i.e. the firmament) is remembered as equal to that of the Earth.

4. The root 鈭�av means illumination and protection. Revolving all round, the sun illuminates and protects the three worlds. Hence, on account of illumination and protection, he is remembered as 鈥�Ravi.鈥�^[1]

5-6. Hereafter, I shall recount the magnitude of the moon and the sun.

The word Mahi (earth) is (arbitrarily) assigned to this sub-continent because of its state of being honoured (惭补丑颈迟补迟惫腻迟). The Solar disc is as extensive as the diameter of this sub continent of Bharata. Understand that in Yojanas (1 Yojanas 12 km.).

7. The extent of the disc of the sun is nine thousand Yojanas. Its girth is three times the extent.

8. In diameter as well as girth (Circumference), the moon is twice as much as the sun.

Now I shall recount the extent of the earth in Yojanas.

9. The extent and girth (circumference) of the earth consisting of seven continents has been reckoned in proper measure in the 笔耻谤腻峁嘺蝉.

10. I shall recount that, after enumerating the current 础产丑颈尘腻苍颈苍蝉 (Deities etc. who preside or have the sense of possession etc.). Those 础产丑颈尘腻苍颈苍蝉 who have gone by are on a par with the current ones.

11. The Devas who have gone by are on a par with the current ones in forms and names. Hence, I shall describe the surface of the earth through the current Devas.

12. (I shall recount) the situation of the heavenly world entirely through the current (Devas).

The entire Earth is remembered as fifty crores (of Yojanas) in extent.

13-16. Its situation from an upword measure (?)is as far as the Meru. Half the extent of the earth is stated in terms of Yojanas. The extent of the earth towards all the sides (quarters) from the middle of the Meru is remembered as one crore and eighty-nine lakhs (of Yojanas) and fifty thousand^[2]. Hence, the extent of the circular section of the earth is roughly eleven crores and thirty-seven lakhs. This is reckoned as the extent of the surface of the Earth.

17-18. (This is reckoned as the extent of the earth) namely as much is the extent in the firmament of the fixation of constellations, so much is the situation of the revolution as far as the sphere of the earth. By the measure of the 笔补谤测腻蝉补 (Revolution, Rotation), it is remembered that the firmament is equal to the earth. This is recounted as the abode of the seven continents.

19. The situation of the spheres of the worlds is one over the other with the girth gradually reduced falling within the previous sphere.

20. The entire situation has been laid down thus and in them the creatures stay. This magnitude of the bowl of the Cosmic Egg has been recounted.

21-22. These worlds as well as this earth with its seven continents are within this cosmic Egg. The worlds are 叠丑奴谤濒辞办补 Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka. These seven worlds have been created and they are arranged in the shape of an Umbrella.

23-24. They are held by means of their own subtle coverings individually. These sources of origin are exterior coverings and they are ten times more than (what they envelope). They are filled with special characteristics originating mutually. All round this Cosmic Egg is present (as a fixed envelop) the solidified ocean.^[3]

25. The entire sphere of the Earth is held by the solidified water. The solidified ocean is held by a greater solidified fire.

26. The solidified fiery element is surrounded on all sides externally, sideways and upwards by a solidified wind element. Being held thus it rests stabilized there.

27. The solidified wind is surrounded by the firmament. The entire firmament is enveloped by the 叠丑奴迟腻诲颈 (i.e. 础丑补峁僰腻谤补鈥擡go). The 叠丑奴迟腻诲颈 is enveloped by the (principle called) Mahat.

28. The Mahat is enveloped by the 笔谤补诲丑腻苍补 that is infinite and it is of immutable nature.

I shall mention in due order the cities of the guardians of the worlds.

29-32. (It is being mentioned) for the achievement of the proof of spreading the qualities of the luminary bodies^[4] (?) [Rather: The extent of the movements of the host of luminary bodies will now be described.]

To the east of Meru and on the top of the 惭腻苍补蝉补 is the city of Mahendra.^[5] It is the excellent abode of Vasus (of whom Indra is the head). It is decorated with gold.

To the south of the Meru and on the top of the 惭腻苍补蝉补 itself, lives Vaivasvata Yama, (Yama the son of the Sungod) in the city called 厂补峁儁补尘补苍补.

To the west of the Meru and the top of the 惭腻苍补蝉补 itself, is the beautiful city named 厂耻办丑腻. It belongs to the intelligent 痴补谤耻峁嘺. 痴补谤耻峁嘺, the lord of the aquatic beings, lives in the city named 厂耻办丑腻.

33. To the north of the Meru, on the top of the 惭腻苍补蝉补 itself, is the city of Soma, named 痴颈产丑腻惫补谤墨. It is on a par with the city of Mahendra.

34. It is for the stabilization of Virtue (Dharma) and for the protection of all the worlds that the guardians of the worlds (i.e. quarters) have stationed themselves in all the four quarters on the top of the 惭腻苍补蝉补.

35. Understand the movement of the sun during the southern transit, as he goes to that quarter. His movement is above all the guardians of the quarters.

36. During his southern transit, the sun rushes forward like an arrow that is discharged. He revolves always, taking the circle of luminaries with him.

37-38a. When the sun is in the middle (of the firmamant) at 础尘补谤腻惫补迟墨 (city of Indra) his rising is seen in 厂补峁儁补尘补苍补 belonging to Vaivasvata (i.e. Yama). At 厂耻办丑腻 it shall be the middle of the night and the sun (appears to) set at Vibh膩 (i.e. 痴颈产丑腻惫补谤墨).

38b-39a. When the sun is in the middle (of the firmament) at 厂补峁儁补尘补苍补 belonging to Vaivasvata (i.e. Yama), he is seen rising at 厂耻办丑腻 belonging to 痴补谤耻峁嘺. At Vibh膩 it shall be the middle of the night and (the sun appears to) set at 惭腻丑别苍诲谤墨 (础尘补谤腻惫补迟墨, the city of Indra).

39b-41. When it is afternoon for the people of the southeast (or the South and the East), it is mentioned as forenoon for the people of the South-West (or, of those who are other than the people of the south). It is the latter part of the night for them who are in the north. It is earlier part of the night for the people of northeast. It is in this manner alone that the sun shines in the northern worlds.

42. When the sun is (in the middle of the sky) during midday at 厂耻办丑腻, (the city) belonging to 痴补谤耻峁嘺, he (the sun) (appears) to rise in Vibh膩, the city of Soma.

43-44. It is midnight at 础尘补谤腻惫补迟墨 and it (appears to) set at Yama鈥檚 city.

When the sun is (in the middle of the sky) during midday at Vibh膩 the city of Soma, the sun appears to rise at 础尘补谤腻惫补迟墨 of Mahendra. It is mid-night at 厂补峁儁补尘补苍补 (Yama鈥檚 city) and the sun sets at the city belonging to 痴补谤耻峁嘺.

45. The sun revolves rapidly like the whirling firebrand. Moving about, the sun traverses the revolving constellations.

46. Thus the sun thereby moves to the south among the four quarters. The sun rises and sets again and again.

47. The sun warms two 顿别惫腻濒补测补蝉 (abodes of gods i.e. those of Indra and others) in the forenoon and two (other) 顿别惫腻濒补测补蝉 in the afternoon. During the midday also, he blazes with his own rays.

48. After rising up the sun blazes and increases in warmth by means of his own rays till the midday. Thereafter, with his rays decreasing (in warmth) the sun sets.

49-50. The two quarters of the East and West are remembered by means of sunrise and sunset. While it blazes in front, (the heat is felt) behind as well as at the sides.

Where the sun appears rising, it is remembered as sunrise to the people there-of, where the sun vanishes, it is called sunset in regard to the people there.^[6]

51 -54. The Meru is to the north of all and the 尝辞办腻濒辞办补^[7] is in the south.

Due to the far distant position of the sun and due to h铆s being covered by the line (horizon) of the earth, the rays of the sun disappear (obstructed from sight). Hence it (the sun) is not seen at night.

The setting and rising of the planets, stars and the moon should be understood through the magnitude of the altitude of the sun. So also their rising and setting.

The fire and the water have a white glimmer (?), while the earth has a dark shadow.

Since the sun is far off, it has no (fiery) rays even when it has risen. Its redness is due to the fact that it has no rays and the absence of heat is due to the redness.

55. Wherever the sun is seen occupying the line (horizon), it is seen more than a hundred thousand Yojanas above.

56., When the sun sets along with his rays, the lustre of the sun enters the fire at night. Hence it shines from a distance.

57. The heat of the fire enters the sun when it rises up. The sun blazes during the day time on being united with the fire.

58. The lustre and the heat are the brilliance of the sun and the fire. They shine and flourish day and night, due to their mutual penetration.

59. In the northern as well as southern halves of the earth, the night enters the water when the sun rises.

60-64. Hence due to the penetration of the night during the day, the waters are cool then. When the sun sets, the day penetrates the waters. Hence the waters are warm during the night due to the penetration of the day. Both in the southern half and the northern half of the earth, it is in this order that the day and night enter the waters when the sun sets or rises.

That (part of time) is called 鈥榙ay鈥� when there is sunlight and the night is called 罢腻尘补蝉墨 (full of darkness). The night is well defined due to this. The day is remembered at that (period of time) which is dependent on the sun.

Thus, when the sun traverses the middle of the sky, it passes through parts of the earth in the course of a 惭耻丑奴谤迟补 as it were (?) Understand the number of Yojanas here in the course of a 惭耻丑奴谤迟补.

65-67. It is one hundred and eighty-one thousand Yojanas. This is the speed of the sun in a 惭耻丑奴谤迟补.

When the sun proceeds to the southern quarter with this velocity, it covers the middle and the extremity of the quarter.

Then during the D膩k峁�i峁嚹亂ana, it whirls in the middle of the firmament.

68. Understand that it traverses in the southern quarter in the mountain 惭腻苍补蝉辞迟迟补谤补. The 痴颈峁�u惫补 (Equinox) is in the middle (?)

69. The circumference of the sun is estimated to be nine crores of Yojanas as well as forty-five hundred thousands (i.e. 9,45,00000 Yojanas).

70-72. This is laid down as the movement (? total distance traversed) of the sun in the course of a day and a night.

When the sun, after returning from the south, remains in the equinox, it traverses the northern regions of the milk-ocean. Understand its girth in Yojanas. It is estimated that during the equinox it is three-crores and eighty-one hundred (3,81,00000).

73-74. When the sun is in the (constellation) 艢谤补惫补峁嘺 and 鲍迟迟补谤腻峁Ｄ佱笉丑腻 it traverses the regions (quarters) to the north of the sixth (continent) 艢腻办补诲惫墨辫补. O 叠谤腻丑尘补峁嘺蝉, the magnitude of the northern quarter and the sphere (? of the sun therein) is estimated to be a crore of Yojanas.

75-77a. The divisions of the planetary system are: 狈腻驳补-惫墨迟丑颈^[8] the northern one and Aja惫墨迟丑颈, the southern one. These divisions comprise three asterisms each. The constellations 惭奴濒补, 笔奴谤惫腻峁Ｄ佱笉丑腻 鲍迟迟补谤腻峁Ｄ佱笉丑腻 are the points of rising in the Aja惫墨迟丑颈 while the contellations 础艣惫颈苍墨, 叠丑补谤补峁嚹� (lit. that of which Yama is the deity) and 碍峁泃迟颈办腻 are the three points (constituting) in the 狈腻驳补惫墨迟丑颈. The magnitude of the northern orbit, as well as the southern orbit is eighty-hundred thousand and five thousand eight hundred Yojanas (?) (or 80+58 = 138 lakhs of Yojanas.)

77b-79a. I shall henceforth mention the distance between the quarters in Yojanas.

This distance is eight hundred thousand four hundred and thirty three Yojanas (?)

Thus the distance between the quarters has been mentioned in Yojanas.

79b-80a. I shall mention the distance between the two quarters and Meridians, the southern as well as the northern, in Yojanas. Understand it.

80b-81. The exterior and the interior distances between the quarters and the meridians are seven million and one hundred and seventy-five thousand Yojanas.

82. During 鲍迟迟补谤腻测补峁嘺 the sun goes round the internal zones. During the 顿补办峁�i峁嚹乱补苍补 it goes round the external zones always in the due order.

83. There are one hundred and eighty-three zones in. the north. In the south also the sun traverses that much.

84-85. Understand the magnitude of the zone in Yojanas. It is seventeen thousand two hundred and twenty-one Yojanas (in magnitude).

86. This magnitude of the zone has thus been recounted in so many Yojanas.

The diameter of the zone is laid obliquely.

87-88. Everyday the sun traverses those (zones) in due order. Just as the outer rim of the potter鈥檚 wheel comes back quickly (i.e. revolves), so also the sun functions quickly during his Southern transit. Hence, he traverses a major portion of the Earth in the course of a shorter period.

89-91. During 顿补办峁�i峁嚹乱补苍补, on account of his rapidity, the sun covers thirteen and a half constellations in the course of a day of twelve 惭耻丑奴谤迟补s. He covers the same number of constellations during the night of eighteen 惭耻丑奴谤迟补s.

Just as the central region of the potter鈥檚 wheel whirls slowly so also, during his northern transit the sun traverses with less rapidity. Hence, during his northern transit, the sun traverses with less velocity. Hence, he covers a lesser portion, of the earth in the course of a greater period.

92-93. After the advent of the northern transit, the day consists of eighteen 惭耻丑奴谤迟补s, the sun of slow speed traverses thirteen and a half constellations during the day. He covers the same number of constellations during the night of twelve 惭耻丑奴谤迟补s.

94. The Potter鈥檚 wheel whirls still more slowly at the Navel. In the same manner, like the lump of clay in the middle, the pole star (Dhruva) revolves.

95-96. They say that the day and the night together consist of thirty 惭耻丑奴谤迟补s. Whirling in between the two quarters, Dhruva revolves in circles.

Just as the navel of the potter鈥檚 wheel remains there itself, so also, it should be known that Dhruva whirls there (without changing its place) itself.

97-99. It (pole star) whirls in circles in between the two quarters. The movement of the sun is slow by day and quick at night. During the northern transit the movement of the sun by day is slow and very quick by the night.

During the southern transit the movement of the sun by the day is quick and that by the night is slow.

100. Thus, by means of regular and irregular movements and proceeding along its orbit, the sun divides days and nights.

101. These guardians of the four quarters are stationed on the 尝辞办腻濒辞办补 mountain. Agastya (the star Canopus) quickly traverses over them.

102-106. Day and night he undergoes these diverse motions to the south of the 狈腻驳补v墨th墨 and to the north of the 尝辞办腻濒辞办补.

Outside the path of 痴补颈艣惫腻苍补谤补, he is the extender of the worlds.

As long as the lustre of the sun shines from behind, there is brightness in front of and at the sides of the 尝辞办腻濒辞办补.

The mountain is ten thousand Yojanas in height. It is partially lighted and partially not lighted (in darkness). It is circular all round. The stars, the moon and the sun, along with the planets and the groups of constellations shine within the boundary of the world encircled by the mountain 尝辞办腻濒辞办补.

The world is only this far. Beyond this is darkness.

107-111. This (mountain) has the illumination on the side of the world. Beyond the worlds, it is devoid of illumination. The inter-space between. U峁Ｄ� (Night or Dawn) and 痴测耻峁ａ弓颈 (Morning) joins the 尝辞办腻濒辞办补 accepted by the sun^[9](?) Therefore, they call it 厂补苍诲丑测腻 (Twilight). U峁Ｄ� is remembered as night and 痴测耻峁ａ弓颈 is remembered as the day, by the 叠谤腻丑尘补峁嘺蝉

The demons were bent on devouring the sun and the fire at the time of dusk. A curse was cast on these wicked persons at the instance of 笔谤补箩腻辫补迟颈.

(They had) 础办峁�a测补迟惫补 (the state of imperishability) of the body but they were made to die.

Three crores of demons are well known as Mandehas. Every day they seek the rising sun. These evil-minded ones wish to devour the sun that blazes.

112-113. A terrible battle ensued between the sun-god and those demons. Thereupon, the Devas, the most excellent 叠谤腻丑尘补峁嘺蝉 and god 叠谤补丑尘腻 performed the 厂补苍诲丑测腻-prayer and poured water charged with the Mantras of 骋腻测补迟谤墨 along with 翱峁僰腻谤补 (the symbol of) Brahman.

114-115. With a sadden flash of splendour then the sun shone with fierce rays. He became excessively resplendent with great strength and valour. Protected by the 叠谤腻丑尘补峁嘺蝉, he rises a hundred thousand Yojanas upwards and proceeds ahead. Protected by the sages 痴腻濒补办丑颈濒测补蝉 and his brilliance along with his rays (he is held aloft.)

116. Fifteen 狈颈尘别峁�a蝉 constitute one 碍腻峁ａ弓丑腻. Thirty Ka峁ａ弓h膩s make one 碍补濒腻. Thirty 碍补濒腻s make a 惭耻丑奴谤迟补 and thirty such 惭耻丑奴谤迟补s make a full day consisting of day and night.

117-123. The shortening or the lengthening of days by means of units of time happens duly. The 厂补苍诲丑测腻 (junction) spreads over a period of a 惭耻丑奴谤迟补. It is remembered as the limit for the shortening or lengthening of the days.

Rising from the circle of the horizon, when the sun traverses for a period of three 惭耻丑奴谤迟补s, that is remembered as Forenoon.^[10] It is a fifth of the daytime. The period of time of three 惭耻丑奴谤迟补s after the forenoon is called 厂补峁単补惫补. The period of three 惭耻丑奴谤迟补s from 厂补峁単补惫补 is called 惭补诲丑测腻丑苍补 (Midday). The period of three 惭耻丑奴谤迟补s from the midday is remembered as 础辫补谤腻丑峁嘺 (Afternoon). A period of three 惭耻丑奴谤迟补s alone is remembered by scholars as the unit of time, (A period of three 惭耻丑奴谤迟补s) after the 础辫补谤腻丑峁嘺 is called 厂腻测腻丑苍补 (Evening). There are only three (sacred?) 惭耻丑奴谤迟补s in a day of fifteen 惭耻丑奴谤迟补s. It is remembered that an equinotical day has fifteen 惭耻丑奴谤迟补s. During the southern transit and the northern transit, the nights and days increase and decrease. The day swallows the night and the night swallows the day.

124. The equinox is expected to be in the middle of the Autumn and the Spring. The moon has equal number of 碍补濒腻s in the night and day.

125. A period of fifteen days is mentioned as a Pak峁�a (fortnight). Two 笔补办峁�a蝉 make a month and two solar months make a season.

126-129. Three seasons (make one Ayana), and two Ayanas make a solar Year.

(Defective Text). 狈颈尘别峁�a蝉 are Vidyutas^[11]. Fifteen of them make a 碍腻峁ａ弓丑腻. Thirty 碍腻峁ａ弓丑腻s make a 碍补濒腻 (?) It consists of one hundred and sixty 惭腻迟谤腻蝉.

Thirty 惭腻迟谤补蝉 increased by two and seven consist of thirty-six of the latter (?). With sixty-two and seventy three 惭腻迟谤腻蝉 constitute 碍补濒腻. It has forty thousand and eight hundred Vidyuts. They are seventy (?) Know for certain that they are ninety. They say that there are four hundred and two Vidyuts (?)

130. This should be considered as the excellent part. 狈腻岣峣办腻 骋丑补峁璱 (24 minutes) is the cause hereof. The five (units of time beginning with 厂补峁僾补迟蝉补谤补 are diversified, due to four measures^[12] (?) (See verse 137).

131-132. The decisive basic unit of all time is called Yuga (Age).^[13] The first year is 厂补峁僾补迟蝉补谤补. The second is Parivatsara. The third is 滨岣嵞乿补迟蝉补谤补. The fourth is Anuvatsara. The fifth is Vatsara. Their period of time is called Yuga.

133-134. In a solar Yuga, there shall be three thousand (lit. thirty hundred) Parvans (junctions) and one thousand eight hundred and thirty risings of the sun (i.e. days.)

There shall be thirty 峁歵耻蝉 and ten Ayanas (Defective Text). There are three hundred and sixty-five days (5+300+60) in a solar year.

135. Thirty units of days and nights make one solar month. Sixty-one such days make one 峁歵u.

136. The extent of a solar Ayana is one hundred and eighty-three days.

137. The following are the four measures (for calculating time) viz.: Saura (Solar), Saumya (Lunar), 狈腻办峁�a迟谤补 (sidereal) and 厂腻惫补苍补 (based on Savana calculation of days from sunrise to sunset). These measures are decisively mentioned in the 笔耻谤腻峁嘺蝉.

138. There is a mountain named 艢峁涐箙驳补惫腻苍 towards the north of the 艢惫别迟补. It has three peaks which appear to touch the surface of the firmament.

139. That mountain is said to be 艢峁涐箙驳补惫腻苍, due to those peaks. Its girth and sectional diameter are equally glorified (? are the same).

140. Its middle and eastern peak is golden. The southern peak has crystal-like lustre and it is made of silver.

141. The excellent northern peak is full of all kinds of jewels. Thus, due to the three peaks, the mountain is well known as 艢峁涐箙驳补惫腻苍.

142. During the time in between the Autumn and the Spring, the sun proceeds with a medium speed and he resorts to its eastern peak.

143. Hence, the dispeller of darkness makes the day and night equal. Divine green-coloured horses are yoked to his great chariot. They appear as though they are smeared with the rays red as lotus.

144. To the close of 惭别峁�a and 罢耻濒腻, the duration of the day from sunrise to sunset is fifteen 惭耻丑奴谤迟补s. The night is also equally long.

145. When the sun enters the first degree or part of the constellation 碍峁泃迟颈办腻, it should be known that the moon enters the fourth part of the constellation 痴颈艣腻办丑腻.

146. When the sun moves through the third part of the constellation 痴颈艣腻办丑腻, it should be known that the moon has occupied the top of the constellation 碍峁泃迟颈办腻.

147-149. The great sages say that one should know that time as 痴颈峁�u惫补 (Equinox). One should understand the equinox through the position of the sun and should see the time through the moon. When the day and the night are of equal duration, it shall be the 痴颈峁�u惫补. Then during the equinox, religious gifts should be offered to the manes and to the 叠谤腻丑尘补峁嘺蝉 particularly because it happens to be the face of gods.

150. (The following are to be known in connection with the various units of time): they are 弄苍补尘腻蝉补 (month of a shorter duration), 础诲丑颈尘腻蝉补 (Intercalary lunar month), 碍补濒腻, 碍腻峁ａ弓丑腻, 惭耻丑奴谤迟补ka, 笔补耻谤峁嘺尘腻蝉墨 (full moon), 础尘腻惫补蝉测腻 (New moon), 厂颈苍墨惫腻濒墨, 碍耻丑奴 (different kinds of new moon), 搁腻办腻 and Anumati (kinds of full moon day).^[14]

151. The months of 惭腻驳丑补, 笔丑腻濒驳耻苍补, Cakra, 痴补颈艣腻办丑补, 闯测别峁ａ弓丑补 and 膧峁Ｄ佱笉丑补 constitute 鲍迟迟补谤腻测补峁嘺 (Northern transit). The months of 艢谤腻惫补峁嘺, Bh膩drapa岣峚, 膧艣惫颈苍补, 碍腻谤迟迟颈办补, 惭腻谤驳补艣墨谤峁�a and 笔补耻峁�a constitute Dak峁�in膩yana.^[15]

152-154. The five years called 膧谤迟补惫补蝉 should be known as the sons of 叠谤补丑尘腻.

Hence, the 峁歵耻蝉 should be known. They are remembered as 膧谤迟补惫补蝉 on account of the 峁歵耻蝉. Hence, from this Parvan, 础尘腻惫腻蝉测腻 should be known as having 峁歵耻蝉 as its face. Hence, from this Parvan, the 痴颈峁�u惫补 should be known. It is always conducive to the welfare of the Devas and the 笔颈迟峁泂. One should not lose sense regarding rites concerning the 笔颈迟峁泂 and the Devas, after knowing the Parvan.

155. Hence, 痴颈峁�u惫补 that is present everywhere (?) is always remembered by the subjects. The (mountain) 尝辞办腻濒辞办补 is called so because the world is remembered on account of (?) its being illuminated (by the sun).

156. The guardians of the quarters are stationed in the middle of the 尝辞办腻濒辞办补. Those four (?) noble-souled guardians remain till the annihilation of all living beings.

157. They are 厂耻诲丑腻尘腻, 痴补颈谤腻箩补, Kardama, 艢补峁卥丑补辫腻, 贬颈谤补峁噛补谤辞尘补苍, Parjanya, 碍别迟耻尘腻苍 and 搁腻箩补蝉补. (Perhaps they are in pairs and hence called four?).

158. They are free from Dvandvas (mutually opposed pairs) and false prides. They are boundless and free from parigrahas (acceptances of gifts from others). These guardians of quarters are stationed on the 尝辞办腻濒辞办补 in all the four directions.

159. To the North of the star Agastya^[16] and to the south of 础箩补惫墨迟丑墨 is the pathway called 笔颈迟峁泍腻峁嘺. It is outside the path 痴补颈艣惫腻苍补谤补.

160. There stay the sages who are endowed with progeny and who perform Agnihotra sacrifices. Those who stay in the path of 辫颈迟峁泍腻峁嘺 are those who continue the series of worlds (who perpetuate the lines or race of the worlds).

161. The southern path is of those who, being 峁歵惫颈办蝉, commence the work of procreation of living beings by their blessings and are desirous of the world.

162. In every Yuga, they establish Dharma that goes astray. They perform austerities. They strictly adhere to the: bounds (of decency) and pursue the art of learning.

163. Here, in this world the predecessors are born in the houses of the successors (those who come after) and the successors are born on the death of the predecessors.

164. Repeatedly being born thus, they remain till the annihilation of all living beings. These sages who are householders are eighty-eight thousand in number.

165-168a. They resort to the southern path of the sun as long as the moon and the stars are existent. This is the total sum (i.e. 88000) of those persons who perform holy rites and who resorted to the cremation grounds. Their routine activities in the world consist of creation of living beings, activities prompted by desire or hatred, indulgence in sexual Intercourse, activities induced by lust and resorting to sensual objects.

Those Siddhas (persons with spiritual attainment) who resorted to cremation grounds on these or similar grounds and those sages who seek progeny are re-born in the 顿惫腻辫补谤补 age.

168b-169. The pathway that is towards the north of 狈腻驳补v墨th墨 and to the south of the group of seven sages (i.e. the Great Bear) is the northern path of the sun. It is remembered as 顿别惫补测腻苍补. Those who stay there are Siddhas of great celibacy, free from impurities.

170-173. They contemptuously hate progeny. Hence, death is conquered by them. These sages of sublimated sexual urge are eighty-eight thousand in number. They closely cling to the northern path, till the annihilation of all living beings Due to their association with the world, avoidance of sexual intercourse, abstention from desires and hatreds, eschewal of creation of living beings, non-lustful contacts and seeing defects in sound etc. (i.e. sensual objects), they have become Siddhas. And also due to various other reasons also. Hence they became immortal. Immortality is considered to be (the attainment) of those who stay till the annihilation of all living beings.

174-175a. They approach their wives once again for the sustenance of the three worlds.^[17] Others of sublimated sexual urge are sinners as well as meritorious on account of their killing the child in the womb or performing horse sacrifices. They wither away at the end of annihilation of all living beings.

175b-76. To the north and above the worlds of the sages, where Dhruva is remembered to be present, is the divine region of 痴颈峁ａ箛耻, the third one in the firmament. It is the shining world on reaching which no one is affected by sorrow or pain. It is the greatest region of 痴颈峁ａ箛耻 where Dharma, Dhruva and other 厂腻诲丑补办补蝉 of the world stay.

Notes on this chapter:

The present chapter deals with the ancient astronomical ideas in the pre-telescope age. Similar information about the stellar region regarding the size of the planets and other stars, movements of the Sun, the Moon etc. are found in other 笔耻谤腻峁嘺蝉 like the Bh.P. V Chs. 21-24, Mt. P. Chs. 124-128, V.P. II Chs. 8-12 and V膩. P. 1.50. 57 to Ch. 53鈥攖he last being textually the same as the Bd. P. and was useful in correcting the misprints in the present text. The astrological aspect of these planets etc. is found in GP. 59-64 and AP. 121 etc. Some of these ideas regarding the distances, positions and dimensions of planets are outdated due to advance of modern astronomy.

Footnotes and references:

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[1]:

The author of this 笔耻谤腻峁嘺 is fond of giving popular etymologies. Thus Ravi 鈥榯he Sun鈥� is normally traced to 鈭�ru鈥攁ccording to 鲍峁嚹乨颈 IV.138 Ujjvaladatta, but here the author traces it to 鈭�av鈥斺�渢o protect鈥�.

[2]:

It is considered as the radius of the circular zone.

[3]:

笔耻谤腻峁嘺蝉 believe that this cosmic egg is protected by sheaths consisting of solid (ghana) gross elements, the earth being covered by the sheath of solidified water and the sheath of water being enveloped in the sheath of solidified fire (ghana-teja)and so on. These sheaths of gross elements are progressively protected by sheaths of 础丑补峁卥腻谤补 Mahat and 笔谤补诲丑腻苍补. 厂腻峁卥丑测补 influence is evident on this belief.

[4]:

The text is corrupt here. The line in V膩.P.50.86b is as follows:

闯测辞迟颈谤-驳补峁嘺-prac膩rasya pram膩峁嘺m parivak峁�yate.

The translation is given in the bracket, in this verse above.

[5]:

Cf. V. P. II 8.9-11.

[6]:

Cf. Ait. Br. III.44 which clearly states that there is rising or setting of the Sun. Also VP.II.8.I6. Contrast the Greek idea of having a new sun every day.

[7]:

This is a mythical mountain surrounding the outermost border of the world. It is so called as it divides the visible world from the region of darkness. For its description vide VV. 104-107 below.

[8]:

According to 痴补谤腻丑补尘颈丑颈谤补鈥檚 叠峁沨补迟补蝉补峁僪颈迟腻, 痴墨迟丑颈 is a particular division of the planetary sphere comprising of three asterisms. Thus the division comprising asterisms 惭奴濒补, 笔奴谤惫腻峁Ｄ佱笉丑腻 and Uttar膩s膩岣峢膩 constitutes the Aja-痴墨迟丑颈, while 础艣惫颈苍墨, 叠丑补谤补峁嚹� and 碍峁泃迟颈办腻 form the 狈腻驳补-惫墨迟丑颈.

[9]:

V膩 P. gives a better reading: 蝉奴谤测补岣� parigraham i.e. It is the sun who joins and therefore the period is called 厂补苍诲丑测腻 (the joining period).

Or: As it joins together 尝辞办腻濒辞办补 which surrounds the sun, it is called 厂补苍诲丑测腻 (the connecting link between light and darkness). It is the interim period between us as (dawn) and the morning.

[10]:

These verses state the five parts of the day, each part being of three 惭耻丑奴谤迟补s in duration.

[11]:

It appears that a new term called Vidyut is introduced in the units of Time here.

Note: V膩.P.50.179 reads: 苍颈尘别峁Ｄ乨墨 办峁泃补岣� 碍腻濒补岣� 鈥淭he time covered by twinkling of the eye鈥� etc..

[12]:

V. 137 gives the four measures of systems in calculating time (or year) viz. Saura (Solar), Saumya (Lunar), 狈腻办峁�a迟谤补 (sidereal).

[13]:

This 笔耻谤腻峁嘺 records the age-old tradition that the Yuga period consisted of five years. Even, in the Vedic times Yuga was of five years and the names of those five years (with a slight variations in the name 滨岣嵞乿补迟蝉补谤补 viz. 滨岣嵞�-滨岣岛鈥�Vatsara) are the same as given here (vide Tai.S.V.7.1-3, V膩j.S.27.45, Atharva VI 55.3). Tai. Br. I. 4.10.1 identifies 厂补峁僾补迟蝉补谤补, Parivatsara etc. with god Agni, 膧诲颈迟测补 etc. 碍补耻峁璱濒测补 in 础谤迟丑补艣腻蝉迟谤补 II Ch. 20 in measures of time declares 鈥淎 Yuga consists of five years鈥� (笔补帽肠补-Sa峁僾atsaro Yugam). This 笔耻谤腻峁嘺 records the same.

[14]:

The 础尘腻惫腻蝉测腻 (the new moon day) mixed with the 14th Tithi is 厂颈苍颈惫腻濒墨 and that which merges with the 1st Tithi of the next fortnight is 碍耻丑奴. It is treated as a divinity and invoked for wealth and Sons. (vide Atharva VII 47.1). According to Nirukta XI 29, 笔补耻谤峁嘺尘腻蝉墨 (the full moon day) mixed with the 14th tithi is Anumati, while that mixed with the 1st day of the next fortnight is 搁腻办腻. In vedic times it was worshipped for a rich and famous son.

[15]:

This verse records the ancient names of the months with which modern names Caitra, 痴补颈艣腻办丑补 came to be identified. For the convenience of readers the modem names are given in translation. The correspondence of ancient and modern names of the months is as follow:

Old Term	New Term
Tapas	惭腻驳丑补
Tapasya	笔丑腻濒驳耻苍补
Madhu	Caitra
惭腻诲丑补惫补	痴补颈艣腻办丑补
艢耻办谤补	闯测别峁ａ弓丑补
艢耻肠颈	础峁Ｄ佱笉丑补
Nabhas	艢谤腻惫补峁嘺
Nabhasya	叠丑腻诲谤补辫补诲补
滨峁�u	膧艣惫颈苍补
弄谤箩补	碍腻谤迟迟颈办补
Sahas	惭腻谤驳补艣墨谤峁�a
Sahasya	笔补耻峁�a

 

[16]:

Yadapastasya is wrong. V膩.P. 50.209a reads correctly yad Agastasya 鈥榦f the star Agastya鈥�.

[17]:

This is strange of those 弄谤诲诲丑惫补-retas sages. V膩.P.50. 222a reads:

Trailokya-sthiti-k膩lo'yam apunarm膩rgag膩mna岣� /