Adhyaya 128: Cosmic Architecture of Sun–Moon and the ‘Houses of the Gods’ (Devagṛhas) for Temple Alignment

Verse 1

*ऋषय ऊचुः यदेतद्भवता प्रोक्तं श्रुतं सर्वमशेषतः कथं देवगृहाणि स्युः पुनर्ज्योतींषि वर्णय //

The sages said: “All that you have spoken has been heard by us completely, without remainder. Now explain again—how are the temples of the gods to be made, and also describe the sacred lights, the astral luminaries.”

Verse 2

*सूत उवाच एतत्सर्वं प्रवक्ष्यामि सूर्याचन्द्रमसोर्गतिम् यथा देवगृहाणि स्युः सूर्याचन्द्रमसोस्तथा //

Sūta said: “I shall explain all this—the courses of the Sun and the Moon—so that divine temples may be established in a manner consistent with the Sun and Moon.”

Verse 3

अग्नेर्व्युष्टौ रजन्यां वै ब्रह्मणाव्यक्तयोनिना अव्याकृतमिदं त्वासीन् नैशेन तमसा वृतम् //

At the end of the night—when the cosmic fire had subsided—this entire world existed in an unmanifest, unformed state, arising from Brahmā whose source is the Unmanifest, and it was enveloped by the darkness of night.

Verse 4

चतुर्भूतावशिष्टे ऽस्मिन् ब्रह्मणा समधिष्ठिते स्वयम्भूर् भगवांस्तत्र लोकतत्त्वार्थसाधकः //

When that state remained as the residue of the four elements and was presided over by Brahmā, there the Self-born (Svayambhū), the Blessed Lord, brought forth the true principles of the worlds and their meaning—namely, their ordered reality.

Verse 5

खद्योतरूपी विचरन्न् आविर्भावं व्यचिन्तयत् ज्ञात्वाग्निं कल्पकालादाव् अपः पृथ्वीं च संश्रिता //

Moving about in the form of a firefly, he contemplated the manner of manifestation. Knowing the principle of Fire at the beginning of the kalpa, he resorted to the Waters and to the Earth.

Verse 6

स संभृत्य प्रकाशार्थं त्रिधा तुल्यो ऽभवत्पुनः पाचको यस्तु लोके ऽस्मिन् पार्थिवः सो ऽग्निरुच्यते //

That fire, gathered and sustained for the sake of illumination, again became threefold, equal in essence. The one that ‘cooks’ in this world—being terrestrial—is called Agni, the earthly fire.

Verse 7

यश्चासौ तपते सूर्ये शुचिरग्निश्च स स्मृतः वैद्युतो जाठरः सौम्यो वैद्युतश्चाप्यबिन्धनः //

The fire that blazes in the sun is remembered as the pure fire (śuci). The lightning-born fire, the digestive fire in the belly (jāṭhara), the gentle lunar fire (saumya), and also the lightning-like fire that needs no fuel—these too are recognized as forms of fire.

Verse 8

तेजोभिश्चाप्यते कश्चित् कश्चिदेवाप्यनिन्धनः काष्ठेन्धनस्तु निर्मथ्यः सो ऽद्भिः शाम्यति पावकः //

One fire is kindled by brilliance (tejas), and another indeed is fuel-less. But the fire whose fuel is wood is produced by churning (friction), and that fire is quenched by water.

Verse 9

अर्चिष्मान्पचनो ऽग्निस्तु निष्प्रभः सौम्यलक्षणः यश्चासौ मण्डले शुक्ले निरूष्मा न प्रकाशते //

A fire that is blazing and well-burning is regarded as an auspicious sign; but if that fire is lusterless—though appearing gentle in its features—and, even within a bright (white) ritual circle, gives no heat and does not shine, it is considered an inauspicious manifestation.

Verse 10

प्रभा सौरी तु पादेन अस्तं याति दिवाकरे अग्निमाविशते रात्रौ तस्मादग्निः प्रकाशते //

The sun’s radiance, as though with a single step, goes to its setting when the solar disc declines; at night it enters into fire—therefore fire shines forth (in the darkness).

Verse 11

उदिते तु पुनः सूर्ये ऊष्माग्नेस्तु समाविशत् पादेन तेजसश्चाग्नेस् तस्मात् संतपते दिवा //

But when the Sun rises again, the fire of heat enters it—indeed, a quarter portion of Agni’s radiance; therefore, by day the world becomes scorched.

Verse 12

प्राकाश्यं च तथौष्ण्यं च सौर्याग्नेये तु तेजसी परस्परानुप्रवेशाद् आप्यायेते दिवानिशम् //

Brightness and heat—these two powers, belonging to the solar and the fiery radiances—nourish and intensify one another through mutual interpenetration, day and night.

Verse 13

उत्तरे चैव भूम्यर्धे तथा ह्यस्मिंस्तु दक्षिणे उत्तिष्ठति पुनः सूर्ये रात्रिराविशते ह्य् अपः //

In the northern half of the earth—and likewise in this southern half—when the Sun rises again, night indeed enters into the waters.

Verse 14

तस्मात्ताम्रा भवन्त्यापो दिवारात्रिप्रवेशनात् अस्तं गते पुनः सूर्ये अहर्वै प्रविशत्य् अपः //

Therefore the waters take on a coppery hue because they enter into day and night. And when the Sun has set, the day indeed passes into the waters again.

Verse 15

तस्मान्नक्तं पुनः शुक्ला ह्य् आपो दृश्यन्ति भासुराः एतेन क्रमयोगेण भूम्यर्धे दक्षिणोत्तरे //

Therefore, again at night the waters appear bright, white, and shining. By this ordered sequence, the southern and northern halves of the earth are to be understood as arranged accordingly.

Verse 16

उदयास्तमये ह्यत्र अहोरात्रं विशत्य् अपः यश्चासौ तपते सूर्यः सो ऽपः पिबति रश्मिभिः //

Here, at sunrise and at sunset, day and night enter into the waters; and that very Sun who blazes with heat drinks up the waters by means of his rays.

Verse 17

सहस्रपादस्त्वेषो ऽग्नी रक्तकुम्भनिभस्तु सः आदत्ते स तु नाडीनां सहस्रेण समन्ततः //

This fire indeed is thousand-footed; it is like a red, glowing pitcher. With a thousand channels (nāḍīs) all around, it draws in and absorbs everything.

Verse 18

अपो नदीसमुद्रेभ्यो ह्रदकूपेभ्य एव च तस्य रश्मिसहस्रेण शीतवर्षोष्णनिःस्रवः //

From rivers and oceans, and likewise from lakes and wells, the waters are drawn up; and by the Sun’s thousand rays there proceeds the outflow of cold, rain, and heat—thus the seasonal cycle governed by the Sun.

Verse 19

तासां चतुःशतं नाड्यो वर्षन्ते चित्रमूर्तयः चन्दनाश्चैव मेध्याश्च केतनाश् चेतनास्तथा //

Of these, four hundred channels (nāḍīs) pour forth, of wondrous forms: some are fragrant like sandalwood, some are purifying and fit for rites, and others are also named Ketanā and Cetanā.

Verse 20

अमृता जीवनाः सर्वा रश्मयो वृष्टिसर्जनाः हिमोद्भवाश्च ते ऽन्योन्यं रश्मयस्त्रिंशतः स्मृताः चन्द्रताराग्रहैः सर्वैः पीता भानोर्गभस्तयः //

All the rays are nectar-like and life-sustaining; they generate rainfall and are also the source of snow and frost. These rays are mutually interlinked and are remembered as thirty in number. The Sun’s beams (gabhastis), in turn, are drunk up by the Moon, the stars, and all the planets.

Verse 21

एता मध्यास्तथान्याश्च ह्लादिन्यो हिमसर्जनाः शुक्लाश्च ककुभश्चैव गावो विश्वसृतश्च याः //

These are the intermediate rays, and there are others as well: those that are delight-giving, those that produce snow, the white ones; and likewise the directional quarters (kakubhas), and the “cows” said to pervade and flow forth into the whole world.

Verse 22

शुक्लास्ता नामतः सर्वास् त्रिंशतो घर्मसर्जनाः संबिभ्रति हि ताः सर्वा मनुष्यान्देवताः पितॄन् //

All those rays, known by name as the “Śuklā” group—thirty in number and emitters of heat—indeed sustain them all: human beings, the gods, and the pitṛs, the ancestral Manes.

Verse 23

मनुष्यानोषधीभिश्च स्वधया च पितॄनपि अमृतेन सुरान्सर्वान् संततं परितर्पयन् //

He continually satisfies all: humans with medicinal herbs, the Pitṛs (ancestors) with the svadhā-offering, and all the gods with amṛta, the nectar of immortality, keeping them ever contented.

Verse 24

वसन्ते चैव ग्रीष्मे च शनैः संतपते त्रिभिः वर्षासु च शरद्येवं चतुर्भिः संप्रवर्षति //

In spring and in summer it gradually scorches for three months; and in the rainy season—and likewise in autumn—it pours down rain for four months.

Verse 25

हेमन्ते शिशिरे चैव हिमोत्सर्गस् त्रिभिः पुनः ओषधीषु बलं धत्ते सुधां च स्वधया पुनः //

In Hemanta and Śiśira (the cold seasons), the repeated fall and release of frost—again and again in threefold ways—restores strength to medicinal plants, and once more, by their own innate nourishment, they become filled with sap like nectar.

Verse 26

सूर्यो ऽमरत्वममृते त्रयस् त्रिषु नियच्छति एवं रश्मिसहस्रं तु सौरं लोकार्थसाधकम् //

The Sun, through amṛta, the nectar of immortality, regulates the three (vital principles) in the three (worlds). Thus the solar host of a thousand rays accomplishes the welfare and purpose of the worlds.

Verse 27

भिद्यते ऋतुमासाद्य सहस्रं बहुधा पुनः इत्येवं मण्डलं शुक्लं भास्वरं लोकसंज्ञितम् //

Reaching the seasons and the months, it is divided again and again into a thousand parts in many ways. Thus is that bright, white, shining circle—known as the ‘Loka’ (world-disc).

Verse 28

नक्षत्रग्रहसोमानां प्रतिष्ठा योनिरेव च चन्द्र ऋक्षग्रहाः सर्वे विज्ञेयाः सूर्यसम्भवाः //

The Moon is both the support and the very womb (yoni, source) of the nakṣatras, the grahas, and Soma; yet all the lunar mansions and all the grahas are to be understood as originating from the Sun.

Verse 29

सुषुम्ना सूर्यरश्मिर्या क्षीणं शशिनमेधते हरिकेशः पुरस्तात्तु यो वै नक्षत्रयोनिकृत् //

That solar ray called Suṣumnā causes the waning Moon to wax again. And in the east is Harikeśa indeed—he who is said to fashion the womb (yoni, source) of the nakṣatras.

Verse 30

दक्षिणे विश्वकर्मा तु रश्मिराप्याययद्बुधम् विश्वावसुश्च यः पश्चाच् छुक्रयोनिश्च स स्मृतः //

In the southern quarter, the ray presided over by Viśvakarmā nourishes and strengthens Budha (Mercury). And the one that follows thereafter is remembered as Viśvāvasu; it is said to belong to the source-line (yoni) of Śukra (Venus).

Verse 31

संवर्धनस्तु यो रश्मिः स योनिर्लोहितस्य च षष्ठस्तु ह्यश्वभू रश्मिर् योनिः स हि बृहस्पतेः //

The sun-ray called Saṃvardhana is the source-womb (yoni) of Lohita (Mars). And the sixth ray, known as Aśvabhū, is indeed the source of Bṛhaspati (Jupiter).

Verse 32

शनैश्चरं पुनश्चापि रश्मिराप्यायते सुराट् न क्षीयते यतस्तानि तस्मान्नक्षत्रता स्मृता //

And again, O sovereign, even in the case of Śanaiścara (Saturn), its ray is replenished; since those luminaries are not diminished, therefore they are remembered as ‘nakṣatras’—imperishable star-lights.

Verse 33

क्षेत्राण्येतानि वै सूर्यम् आपतन्ति गभस्तिभिः क्षेत्राणि तेषामादत्ते सूर्यो नक्षत्रता ततः //

These (celestial) “fields” indeed reach the Sun by means of his rays; the Sun, taking up those fields, thereby brings about their status as nakṣatras—luminous star-forms.

Verse 34

अस्माल्लोकादमुं लोकं तीर्णानां सुकृतात्मनाम् तारणात्तारका ह्येताः शुक्लत्वाच्चैव शुक्लिकाः //

For the meritorious souls who have crossed from this world to that higher world, these are called Tārakā (“Deliverers,” “those who enable the crossing”) because they make that passage possible; and they are called Śuklikā (“White/Pure”) because of their purity and brightness.

Verse 35

दिव्यानां पार्थिवानां च वंशानां चैव सर्वशः तपनस्तेजसो योगाद् आदित्य इति गद्यते //

In every respect—among both the divine and the earthly royal lineages—because he is conjoined with the blazing splendor (tejas) of the Sun, Tapana, he is therefore spoken of as “Āditya.”

Verse 36

स्रवतिः स्यन्दनार्थे च धातुरेष निगद्यते स्रवणात्तेजसश्चैव तेनासौ सविता स्मृतः //

The verbal root “srav-” is stated to mean ‘flowing’ or ‘pouring forth’. Because he causes radiance and heat to flow out, he is therefore remembered as Savitṛ—the Sun, the Impeller.

Verse 37

बह्वर्थश्चन्द इत्येष प्रधानो धातुरुच्यते शुक्लत्वे ह्यमृतत्वे च शीतत्वे ह्लादने ऽपि च //

The root called “canda,” rich in meanings, is said to be a principal root; for it conveys whiteness, the amṛta-like quality of immortality, coolness, and also delight and refreshment.

Verse 38

सूर्याचन्द्रमसोर्दिव्ये मण्डले भास्वरे खगे जलतेजोमये शुक्ले वृत्तकुम्भनिभे शुभे //

In the radiant, divine orb of the Sun and the Moon, shining in the sky, one should contemplate it as white and auspicious, formed of watery essence and fiery brilliance, and resembling a perfectly rounded water-pot.

Verse 39

वसन्ति कर्मदेवास्तु स्थानान्येतानि सर्वशः मन्वन्तरेषु सर्वेषु ऋषिसूर्यग्रहादयः //

Indeed, the Karmadevas dwell everywhere in all these stations; and in every Manvantara the sages (ṛṣis), the Sun, the planets, and the other cosmic regulators also abide in their appointed places.

Verse 40

तानि देवगृहाणि स्युः स्थानाख्यानि भवन्ति हि सौरं सूर्यो ऽविशत्स्थानं सौम्यं सोमस्तथैव च //

Those are to be regarded as temples of the gods, for they become places known by the names of their divine stations: the Sun entered the Saura station, and likewise the Moon entered the Saumya station.

Verse 41

शौक्रं शुक्रो ऽविशत्स्थानं षोडशारं प्रभास्वरम् बृहस्पतिर्बृहत्त्वं च लोहितं चापि लोहितः //

Śukra (Venus) entered his own station—radiant and possessing sixteen rays. Bṛhaspati (Jupiter) entered the station marked by vastness; and Lohita (Mars) too entered the red station, being himself red.

Verse 42

शनैश्चरो ऽविशत्स्थानम् एवं शानैश्चरं तथा बुधो ऽपि वै बुधस्थानं भानुं स्वर्भानुरेव च //

Śanaiścara (Saturn) entered his own station; thus each planet entered its respective place. Budha (Mercury) too entered the station of Budha; and Bhānu (the Sun) as well, and Svarbhānu (Rāhu) also.

Verse 43

नक्षत्राणि च सर्वाणि नाक्षत्राण्याविशन्ति च ज्योतींषि सुकृताम् एते ज्ञेया देवगृहास्तु वै //

All the Nakṣatras, and even the celestial lights that are not Nakṣatras, enter into these luminous stations fashioned by merit; therefore they are to be understood as the true “houses of the gods” (devagṛha).

Verse 44

स्थानान्येतानि तिष्ठन्ति यावदाभूतसंप्लवम् मन्वन्तरेषु सर्वेषु देवस्थानानि तानि वै //

These sacred sites remain established until the ābhūta-saṃplava, the cosmic dissolution (the great inundation at the end of the age); indeed, they are the abodes of the gods throughout all Manvantara cycles.

Verse 45

अभिमानेन तिष्ठन्ति तानि देवाः पुनः पुनः अतीतास्तु सहातीतैर् भाव्या भाव्यैः सुरैः सह //

Sustained by abhimāna (self-identification), those gods continue to hold their stations again and again; the gods of the past pass on together with what has passed, and the gods yet to come arise together with what is yet to come.

Verse 46

वर्तन्ते वर्तमानैश्च सुरैः सार्धं तु स्थानिनः सूर्यो देवो विवस्वांश्च अष्टमस्त्वदितेः सुतः //

Along with the presently reigning gods, the presiding deities who hold their appointed stations also continue their functions. Among them is the Sun-god Vivasvān—Aditi’s eighth son.

Verse 47

द्युतिमान्धर्मयुक्तश्च सोमो देवो वसुः स्मृतः शुक्रो दैत्यस्तु विज्ञेयो भार्गवो ऽसुरयाजकः //

Soma (the Moon) is remembered as radiant and devoted to dharma—a deva, a Vasu. But Śukra (Venus) is to be understood as a Daitya: Bhārgava, descended from Bhṛgu, the priest who performs sacrifices for the Asuras.

Verse 48

बृहस्पतिर् बृहत्तेजा देवाचार्यो ऽङ्गिरःसुतः बुधो मनोहरश्चैव शशिपुत्रस्तु स स्मृतः //

Bṛhaspati is of mighty splendor—the preceptor of the gods, the son of Aṅgiras. Budha too is called “the charming one”; he is remembered as the son of the Moon (Śaśin).

Verse 49

शनैश्चरो विरूपश्च संज्ञापुत्रो विवस्वतः अग्निर्विकेश्यां जज्ञे तु युवासौ लोहिताधिपः //

From Vivasvān and Saṃjñā was born Śanaiścara (Saturn), Saṃjñā’s son, of unusual form. And from Agni and Vikeśyā was born the youthful lord of Rohita (the Rohita line or realm).

Verse 50

नक्षत्रनाम्न्यः क्षेत्रेषु दाक्षायण्यः सुताः स्मृताः स्वर्भानुः सिंहिकापुत्रो भूतसंसाधनो ऽसुरः //

In the sacred regions named after the Nakṣatras, the daughters of Dakṣa—called the Dākṣāyaṇīs—are remembered as the presiding progeny there. Svarbhānu, the son of Siṁhikā, is an Asura who accomplishes his ends by marshalling the bhūtas (spirit-beings).

Verse 51

चन्द्रार्कग्रहनक्षत्रेष्व् अभिमानी प्रकीर्तितः स्थानान्येतानि चोक्तानि स्थानिन्यश्चैव देवताः //

He is proclaimed as the abhimānī, the presiding power over the Moon, the Sun, eclipses, and the lunar mansions (nakṣatras). Thus these stations have been stated, together with the deities who abide in those stations.

Verse 52

शुक्लमग्निसमं दिव्यं सहस्रांशोर्विवस्वतः सहस्रांशुत्विषः स्थानम् अम्मयं तैजसं तथा //

Radiant white, divine, and comparable to fire—this pertains to the Sun, Vivasvān, the thousand-rayed one. It is the station of that thousand-rayed splendor, formed of ambrosial essence (amṛta) and likewise of fiery brilliance (tejas).

Verse 53

आशास्थानं मनोज्ञस्य रविरश्मिगृहे स्थितम् शुक्रः षोडशरश्मिस्तु यस्तु देवो ह्यपोमयः //

The delightful Venus (Śukra) is stationed in the abode fashioned of the Sun’s rays, in the region called Āśā (Hope/Expectation). That deity Venus possesses sixteen rays and is of the nature of water.

Verse 54

लोहितो नवरश्मिस्तु स्थानमाप्यं तु तस्य वै बृहद्द्वादशरश्मीकं हरिद्राभं तु वेधसः //

The red form (Lohita) has nine rays—this indeed is its proper placement. But the Creator, Vedhas (Brahmā), is vast, possessing twelve rays, and bears the hue of turmeric (golden-yellow).

Verse 55

अष्टरश्मिशनेस्तत्तु कृष्णं वृद्धमयस्मयम् स्वर्भानोस्त्वायसं स्थानं भूतसंतापनालयम् //

But Śani (Saturn) is eight-rayed, dark in hue, and of an aged appearance, fashioned as if of iron. And Svarbhānu (Rāhu) has an iron-like abode—an abode that becomes a place of torment for beings.

Verse 56

सुकृताम् आश्रयास्तारा रश्मयस्तु हिरण्मयाः तारणात्तारका ह्येताः शुक्लत्वाच्चैव तारकाः //

The stars (tārā) are the abodes of the meritorious; their rays are golden. They are called “tārakā” because they carry (beings) across, and they are also called “tārakā” because of their whiteness (bright lustre).

Verse 57

नवयोजनसाहस्रो विष्कम्भः सवितुः स्मृतः मण्डलं त्रिगुणं चास्य विस्तारो भास्करस्य तु //

The diameter of Savitṛ (the Sun) is said to be nine thousand yojanas; and the Sun’s circular disc is three times that measure in its extent.

Verse 58

द्विगुणः सूर्यविस्ताराद् विस्तारः शशिनः स्मृतः त्रिगुणं मण्डलं चास्य वैपुल्याच्छशिनः स्मृतम् //

The Moon’s breadth is said to be twice the Sun’s breadth; and the Moon’s disc (maṇḍala) is remembered as threefold in extent, owing to the Moon’s greater spread.

Verse 59

सर्वोपरि निसृष्टानि मण्डलानि तु तारकाः योजनार्धप्रमाणानि ताभ्यो ऽन्यानि गणानि तु //

Above all the other celestial regions are set the starry spheres (the constellational circles). Each is measured as half a yojana; and beyond them there are other groups of stars as well.

Verse 60

तुल्यो भूत्वा तु स्वर्भानुस् तदधस्तात्प्रसर्पति उद्धूत्य पार्थिवीं छायां निर्मितां मण्डलाकृतिम् //

Assuming a like form, Svarbhānu then glides beneath it, sweeping up an earthly, circular shadow fashioned in the shape of a disc.

Verse 61

ब्रह्मणा निर्मितं स्थानं तृतीयं तु तमोमयम् आदित्यात्स तु निष्क्रम्य सोमं गच्छति पर्वसु //

The third station—fashioned by Brahmā—is of the nature of darkness. Departing from the Sun, he proceeds to the Moon at the parvans, the lunar junctions.

Verse 62

आदित्यमेति सोमाच्च पुनः सौरेषु पर्वसु स्वभासा तुदते यस्मात् स्वर्भानुरिति स स्मृतः //

He approaches the Sun and again the Moon at the Sun’s parvans, the solar turning-points; and because he strikes (afflicts) them by his own radiance, he is remembered as Svarbhānu.

Verse 63

चन्द्रतः षोडशो भागो भार्गवस्य विधीयते विष्कम्भान्मण्डलाच्चैव योजनानां तु स स्मृतः //

One-sixteenth of the Moon is prescribed as the measure of Bhārgava (Venus); and this is remembered as its extent in yojanas, computed from its diameter and also from the circle of its orbit (maṇḍala).

Verse 64

भार्गवात्पादहीनश्च विज्ञेयो वै बृहस्पतिः बृहस्पतेः पादहीनौ केतुवक्रावुभौ स्मृतौ //

In comparison with Bhārgava (Venus), Bṛhaspati (Jupiter) is to be understood as “lacking a quarter.” And relative to Bṛhaspati, both Ketu and Vakra are likewise remembered as “lacking a quarter.”

Verse 65

विस्तारमण्डलाभ्यां तु पादहीनस्तयोर्बुधः तारानक्षत्ररूपाणि वपुष्मन्तीह यानि वै //

But Budha (Mercury), within those circular diagrams of measure and extent, is to be fashioned “without feet”; for the forms of the stars and constellations described here are embodied, iconic forms.

Verse 66

बुधेन समरूपाणि विस्तारान्मण्डलात्तु वै तारानक्षत्ररूपाणि हीनानि तु परस्परम् //

From Budha (Mercury), the star- and constellation-forms are said to be similar in shape; yet in their orbital spheres (maṇḍalas) and in their extent they differ from one another, each being smaller or larger relative to the others.

Verse 67

शतानि पञ्च चत्वारि त्रीणि द्वे चैकमेव च सर्वोपरि निसृष्टानि मण्डलानि तु तारकाः //

At the very highest level the stellar spheres were fashioned: five hundreds, four hundreds, three hundreds, two hundreds, and one hundred—altogether, the circular regions of the stars.

Verse 68

योजनार्धप्रमाणानि तेभ्यो ह्रस्वं न विद्यते उपरिष्टात्तु ये तेषां ग्रहा ये क्रूरसात्त्विकाः //

Their measures are half a yojana; among them nothing is found smaller than that. And the planets that lie above them are described as fierce in nature, yet marked by a predominance of sattva.

Verse 69

सौरश्चाङ्गिरसो वक्रो विज्ञेया मन्दचारिणः तेभ्यो ऽधस्तात्तु चत्वारः पुनश्चान्ये महाग्रहाः //

Saura and Āṅgirasa, and Vakra as well, are to be understood as slow-moving planets. Below them, however, there are again four other great planets, and then other great planets besides.

Verse 70

सोमः सूर्यो बुधश्चैव भार्गवश्चेति शीघ्रगाः यावन्ति चैव ऋक्षाणि कोट्यस्तावन्ति तारकाः //

Soma (the Moon), the Sun, Budha (Mercury), and Bhārgava (Venus) are the swift-moving celestial bodies. And as many as the constellations (ṛkṣas) are, so many crores (koṭis) of stars (tārakās) there are.

Verse 71

सर्वेषां तु ग्रहाणां वै सूर्यो ऽधस्तात्प्रसर्पति विस्तीर्णं मण्डलं कृत्वा तस्योर्ध्वं चरते शशी //

Among all the heavenly bodies, the Sun moves below, spreading forth and forming a broad circular sphere (maṇḍala); above that solar sphere the Moon moves.

Verse 72

नक्षत्रमण्डलं चापि सोमादूर्ध्वं प्रसर्पति नक्षत्रेभ्यो बुधश्चोर्ध्वं बुधाच्चोर्ध्वं तु भार्गवः //

Above Soma (the Moon) extends the nakṣatra-maṇḍala, the circle of the lunar mansions. Above the nakṣatras is Budha (Mercury), and above Budha is Bhārgava (Venus).

Verse 73

वक्रस्तु भार्गवादूर्ध्वं वक्रादूर्ध्वं बृहस्पतिः तस्माच्छनैश्चरश्चोर्ध्वं देवाचार्योपरि स्थितः //

Vakra (a celestial point or planetary node) is placed above Bhārgava (Śukra, Venus). Above Vakra is Bṛhaspati (Jupiter). Above Bṛhaspati stands Śanaiścara (Saturn), situated higher than the divine preceptor.

Verse 74

शनैश्चरात्तथा चोर्ध्वं ज्ञेयं सप्तर्षिमण्डलम् सप्तर्षिभ्यो ध्रुवश्चोर्ध्वं समस्तं त्रिदिवं ध्रुवे //

Above Śanaiścara (Saturn) one should understand the sphere of the Saptarṣi-maṇḍala, the circle of the Seven Sages. Above the Seven Sages is Dhruva (the Pole Star); and the entire threefold heaven is established with Dhruva as its fixed pivot.

Verse 75

द्विगुणेषु सहस्रेषु योजनानां शतेषु च ग्रहान्तरम् अथैकैकम् ऊर्ध्वं नक्षत्रमण्डलात् //

Above the circle of the nakṣatras (the constellation-sphere), the interval between each planet, one after another in ascending order, is two thousand and two hundred yojanas.

Verse 76

ताराग्रहान्तराणि स्युर् उपर्युपर्यधिष्ठितम् ग्रहाश्च चन्द्रसूर्यौ च दिवि दिव्येन तेजसा //

The intervals between the stars and the planets are arranged in successive layers, one above another; and the planets—together with the Moon and the Sun—abide in the heavens, shining with celestial radiance.

Verse 77

नक्षत्रेषु च युज्यन्ते गच्छन्तो नियतक्रमात् चन्द्रार्कग्रहनक्षत्रा नीचोच्चगृहमाश्रिताः //

Proceeding in a fixed order, the Moon, the Sun, the planets, and the nakṣatras are yoked in their course to the nakṣatras, abiding by their assigned stations of debilitation (nīca) and exaltation (ucca).

Verse 78

समागमे च भेदे च पश्यन्ति युगपत्प्रजाः परस्परं स्थिता ह्येवं युज्यन्ते च परस्परम् //

In meeting and in parting alike, people perceive both at once: standing in mutual relation, they are thus joined to one another—each bound to the other.

Verse 79

असंकरेण विज्ञेयस् तेषां योगस्तु वै बुधैः इत्येवं संनिवेशो वै पृथिव्या ज्योतिषां च यः //

Their conjunctions should be understood without confusion—so declare the wise. Thus is the proper arrangement of the Earth and of the celestial luminaries explained.

Verse 80

द्वीपानामुदधीनां च पर्वतानां तथैव च वर्षाणां च नदीनां च ये च तेषु वसन्ति वै //

“(I shall speak) of the continents and the oceans, and likewise of the mountains; of the regions (varṣas) and the rivers too—and also of those beings who dwell within them.”

Verse 81

इत्येषो ऽर्कवशेनैव संनिवेशस्तु ज्योतिषाम् आवर्तः सान्तरो मध्ये संक्षिप्तश्च ध्रुवात्तु स //

Thus, under the governing influence of the Sun, this is the disposition of the celestial lights: their circular course, with intervening spaces, is contracted in the middle and is measured with reference to Dhruva (the Pole Star).

Verse 82

सर्वतस्तेषु विस्तीर्णो वृत्ताकार इवोच्छ्रितः लोकसंव्यवहारार्थम् ईश्वरेण विनिर्मितः //

Spread out on all sides among them, rising as though circular in form, it was fashioned by the Lord for the sake of the world’s orderly dealings and practical activity.

Verse 83

कल्पादौ बुद्धिपूर्वं तु स्थापितो ऽसौ स्वयम्भुवा इत्येष संनिवेशो वै सर्वस्य ज्योतिरात्मकः //

At the beginning of the kalpa, that arrangement was first established—deliberately and with intelligence—by the Self-born (Brahmā). This very disposition is indeed the luminous essence of all things.

Verse 84

वैश्वरूपं प्रधानस्य परिणाहो ऽस्य यः स्मृतः तेषां शक्यं न संख्यातुं याथातथ्येन केनचित् गतागतं मनुष्येण ज्योतिषां मांसचक्षुषा //

The vast, all-universal form and the expanse of Pradhāna (primordial Nature) as it is described—no one can truly enumerate those realms or luminaries with complete accuracy, for a human of limited coming-and-going experience cannot measure the lights of the heavens with merely fleshly eyes.