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237
resolves the potential conflict of revelation by attributing the
discrepancy to the intrusion of human textual compilers. 1 Above
follow Janaloka岣� (p. 222), the abode of sages such as Ekap膩da岣�,
and Tapoloka岣�, the abode of the sons of Brahm膩, Sanaka岣�, and so
forth. 2 A parenthetical verse (p. 223, vs. 523), taken by
K峁�emar膩ja岣� as a reference to the B峁沨attantra岣�, i.e., presumably,
the original larger version of this and other tantras, then tallies up
the number of worlds from Bhurlokah, the earth, to the next
world, Satyaloka岣�.
In Satyaloka岣� (pp. 223-228), at the summit of the traditional
br膩hma峁噄cal cosmos, resides Brahm膩, surrounded by the
magnificent and embodied archetypes of the Vedic texts (pp. 224-
277). As befitting a sovereign, the text describes (pp. 227-228)
him seated on his throne, and surrounded by his retinue, at a
suitable distance above Satyaloka岣�. At this point, after the
standard seven worlds, sectarian cosmologies have added on their
own additional worlds. This addition reflects the overall process of
inclusion, adaptation, and extension that characterizes the
evolution of sectarian Hinduism. Accordingly, as a 艢aiva work, the
text next describes, only briefly, the world of Visnu岣�, where his
devotees accede, and then extensively, the world of Rudra岣� lying
beyond it.
The text glowingly depicts (pp. 232-240) the rivers, flowers,
and at length, especially the lovely women to be enjoyed in this
world. There follows (pp. 240-248) a similar glorifying depiction of
the palace and then (pp. 248-253) of the enthroned Rudra岣� himself
and his consort. At one time, presumably, when this form of
Rudra岣� was the supreme lord, these graphic verses celebrated, as
1 V. his commentary, p.221, quoted supra in section 1.2.4.
2 In sorne Pur膩峁嘺s, by contrast, the sons of Brahm膩 reside in
Janaloka岣�, and the Vair膩j膩岣� gods in Tapolokah; v. Kirfel, Die
Kosmographie, p.142, and H.H. Wilson, The Vishnu Pur膩峁嘺, p.175.