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the seventh path, the description of each of these paths does not
exceed that given for each subordinate wind of the first path.
Thus, this parallelism further corroborates assuming that the
discussion of the atmospheric world developed through compilation
of at least two different sources.
Next, at the limit of the atmospheric world, the text
describes (pp. 208-210) the celestial chariot of the sun. K峁�emar膩ja岣�
expands on the text's succinct restatement of the traditional
allegorical equivalents of this chariot's parts. The sun, whose
course, function, and dimensions the text next states (pp. 210-
212), marks the beginning of the world of heaven (Svarloka岣�). In
this world (pp. 210-219), reside in upward sequence, the moon,
the lunar asterisms, the planets, the constellation of the seven
sages, the polestar and its accompanying fourteen stars. Once
again, here when the text appears to be simply and often
inaccurately recharting well known cosmological material without
intrinsic religious significance, K峁�emar膩ja岣� intervenes to emphasize
not only the authority of the text in these matters, but also the
interior, esoteric import of this material. 1 Closing this section, the
text indicates (pp. 218-219) that in each of the seven orbits of the
heavenly worlds move winds, whose names K峁�emar膩ja岣� supplies
from Pur膩峁噄c sources. 2
After noting the Vedic sacrificers who merit the heavenly
world, the text briefly discusses (pp. 220-221) the next world,
Maharloka岣�, the abode of various sages. Noting that the
declaration of Svacchandatantram on the dimensions of these
worlds differs from those of other scripture, K峁�emar膩ja岣�, notably,
I.2.4.
1 V. his commentary, pp.216-217, quoted supra in section
2 These winds, explained neither by K峁�ernar膩ja岣� nor the text,
and which in contrast to the previous atmospheric winds should be
understood as forces, cause the heavenly bodies to rotate around the
polestar; v. Agrawala, Matysa Pur膩峁嘺, p.209.