Chapter 12: Geography (the Sphere)

Then the demon Maya, prostrating himself with hands suppliantly joined before him who derived his being from the part of the Sun, and revering him with exceeding devotion, inquired as follows :

0 blessed one! of what measure is the earth? of what form? how supported? how divided? and how are there in it seven interterranean ( pdtdla ) earths?

And how does the sun cause the varying distinction of day and night? how does he revolve about the earth, enlightening all creatures?

For what reason are the day and night of the gods and of the demons opposed to one another? or how does that take place by means of the sun’s completion of his revolution?

Why does the day of .the Fathers consist of a month, but that of mortals pf sixty nadis? for what reason is not this latter everywhere the case?

Whence is it that the regents of the days, years, months, and hours (hard) are not the same? How does the circle of as- terisms (bhagana) revolve? what is the support of.it with the planets?

The orbits of the planets and stars, uplifted from the Barth one above another — what are their heights? what their inter- vals? what their dimensions? and what the order in which they are fixed?

Why are the rays of the sun hot in the summer, and not so in the winter? how far do his rays penetrate? How many modes of measuring time (mana) are there? and how are they employed ?

Kesolve these my difficulties, 0 blessed one, creator of creatures ! for there is not found besides thee another resolver, who beholdeth all things. The proper answers to these inquiries commence at about the twenty- seventh verse of the chapter, the preceding philosophical history of the development of the existing creation being apparently volunteered by the revelator. All the questions then find their answers in this chapter, excepting that as to the , methods of measuring time, which is disposed of in the fourteenth and concluding chapter. The subject of the thirteenth chapter also seems not to be contemplated in the laying out, in this passage, of the scheme of subjects to be treated of in the remainder of the treatise.

Having heard the words thus uttered with devotion by Maya, he then again promulgated this mysterious and supreme Book ( adhydya ) :

Listen with concentrated attention : I will proclaim the secret doctrine called the transcendental (adhydtma) : there is nothing which may not be bestowed on those who are exceedingly devoted to me.

Vasudeva, the supreme principle of divinity ( brahman ) whose form is all that is ( tat), the supreme Person ( purusha ), un- manifested, free from qualities, superior to the twenty-five prin- ciples, imperishable,

Contained within matter ( prakrti ), divine, pervading everything, without and within, the attractor — he, having in the first place created the waters, deposited in them energy.

That became a golden egg, on all sides enveloped in darkness : in it first became manifested the unrestrained, the ever- lasting one.

He in the scripture (chandas) is denominated the golden-wombed (hiranyagarbha) , the blessed ; as being the first (Adi) existence, he is called Aditya ; as being generator, the sun.

This sun, likewise named Savitar, the supreme .source of light ( jyotis ) upon the border of darkness — he revolves, bringing beings into being, the creator of creatures.

He is extolled as natural illuminator, destroyer of dark- ness, great. The Hymns ( rcas ) are his disk, the Songs ( sdmdni ) his beams, the Liturgy ( yajunshi ) his form.

He, the blessed one, is composed of the trio of sacred scriptures, the soul of time, the producer of time, mighty, the soul of the universe, all-penetrating, subtle : in him is the universe established.

Having made lor his chariot, which is composed of the universe, a wheel consisting of the year, and having yoked the seven metres as his steeds, he revolves continually.

Three quarters are immortal, secret; this one quarter hath become manifest. In order to the production of the animated creation, he, the mighty one, produced Brahma, the principle of consciousness ( ahankdra ).

Bestowing upon him the Scriptures ( vcda ) as gifts, and establishing him within the egg as grandfather of all worlds, he himself then revolves, causing existence.

Then Brahma, wearing the form of the principle of consciousness (ahankdra), produced mind in the creation : from mind was born the moon ; from the eyes, the sun, the repository of light ;

From mind, the ether ; thence, in succession, wind, fire, waters, earth — these five elements ( mahabhuta ) were produced by the successive addition of one quality.

Agni and Soma, the sun and moon : then Mars etc. were produced, in succession, from light, earth, ether, water, wind.

Again, dividing himself twelve-fold, lie, the mighty one, produced what is known as the signs ; and yet farther, what has the form of the asterisms ( nakshatra ), twenty-seven-fold.

Then he wrought out the whole animate and inanimate creation, from the gods downward, producing forms of matter (prakrti) from the upper, middle, and lower currents (srotas).

Having produced them in succession, as stated, by a difference of quality and function, he fashioned the distinctive character of each, according to the showing of the Scripture (veda ) — , 28. That is, ol' the planets, asterisms, and stars, of the earth, and of the universe, he the mighty one ; of gods, demons, and mortals, and of the Perfected ( siddha ), in their order. We do not regard ourselves as called upon to enter into any detailed examination of this metaphysical scheme of development of the creation, or to compare it critically with the similar schemes presented in other Hindu works, as Manu (chap, i), the Puranas (see Wilson's Vishnu Purana, Book I), etc. We will merely explain a few of its expressions, and of the allusions it contains. Vasudeva is an ordinary epithet of Vishnu, and its use in the signification here given it seems indicative of Vaishijava tenden- cies on the part of the author of the scheme. The twenty-five principles referred to in verse 12 are those established by the Sankhya philosophy. The reference in verse 15, first half, is to Eig-Yeda x. 121. In the second half of the same verse we have a couple of false etymologies : dditya comes, not from ddi, “ first," but from aditi , “ eternity " ; and to derive 8urya, “ sun," from the root su, “ generate " (from which savitar actually comes), is beyond the usual measure of Hindu theologico- philosophical etymologizing. The Hymns, Songs, and Liturgy are the three bodies of scripture commonly known as the Eig-Veda, Sama-Veda, and Yajur-Veda. The " seven metres " (v. 19) are those which are most often employed in the construction of the Vedic hymns : in parts of the Veda itself they are personified, and marvellous qualities and powers are ascribed to them. The obscure statement contained in the first half of verse 20 comes from verses 3 and 4 of the purusha-hymn (Eig-Veda x. 90: the hymn is also found in others of the Vedic texts). The second half of verse 22 also nearly coincides with a passage (v. 13) in the same hymn. Of the five elements assumed by the Hindu philosophers, the first, ether, is said to be endowed only with the quality of audibleness; the second, air, has that of tangibility also; the third, fire, has both, along with color; to these qualities the fourth element, water, adds that of savor; the last, earth, possesses audibility, tangibility, color, savor, and odor: this is according to the doctrines of the Sankhya philosophy. In verses 24 and 25 we have specifications introduced out of consideration for the general character and object of this treatise : as also, in the part assigned to the sun in the history of development, we may perhaps recognize homage paid to its asserted author. For the beings called in verse 28 the " perfected " (siddha), gee below, verses 31 and 40.

This Brahma-egg is hollow; within it is the universe, consisting of earth, sky, etc. ; it has the form of a # sphere, like a receptacle made of a pair of caldrons.

A circle within the Brahma-egg is styled the orbit ol the ether (vyomari ) ; within that is the revolution of tne asterisms (bha ) , and likewise, in order, one below the other, *

Revolve Saturn, Jupiter, Mars*, the sun, Venus, Mercury, and the moon ; below, in succession, the Perfected ( siddha ), the Possessors of Knowledge (vidyddhara ) , and the clouds.

Quite in the middle of tlie egg, the earth-globe ( hhugola ) stands in the ether, bearing the supreme might of Brahma, which is of the nature of self-supporting force.

Seven cavities within it, the abodes of serpents ( ndga ) and demons ( asura ), endowed with the savor of heavenly plants, delightful, are the interterranean (pdtdla) earths.

A collection of manifold jewels, a mountain of gold, is Meru, passing through the middle of the earth-globe, and pro- truding on either side.

At its upper end are stationed, along with Indra, the gods, and the Great Sages ( maharshi ) ; at its lower end, in like manner, the demons (asura) have their place — each the enemy of the other.

Surrounding it on every side is fixed next this great ocean, like a girdle about the earth, dividing the two hemispheres of the gods and of the demons.

And on all sides of the midst of Meru, in equal divisions of the ocean, upon islands ( dvipa ), in the different directions, are the "eastern and other cities, fashioned by the gods.

At a quadrant of the earth’s circumference eastward, in the clime ( varshd ) Bhadracva, is the city famed as Yamakoti, having walls and gateways of gold.

To the southward, in the clime Bharata, is in like manner, the great city Lanka : to the west, in the clime called Ketumala, is declared to be the city named Romaka.

Northward, in the clime Ivuru, is declared to be the city called that of the Perfected ( siddha ) ; in it dwell the magnanimous Perfected, free from trouble.

These are situated also at a distance from one another of a quadrant of the earth’s circumference; to the north of them, at the same distance, is Meru, the abode of the gods (sura).

Above them goes the sun when situated at the equinoxes ; they have neither equinoctial shadow nor elevation of the pole (akshonnati ) .

In both directions from Meru are two pole-stars ( dhruva - tdrd ), fixed in the midst of the sky : to those who are situated in places of no latitude ( niraksha ), both these have their place in the horizon.

In the half-revolution beginning with Aries, the sun, being in the hemisphere of the gods, is visible to the gods : but while in that beginning with Libra, he is visible to the demons, moving in their hemisphere.

Hence, owing to his exceeding nearness, the rays of the sun are hot in the hemisphere of the gods in summer, but in that of the demons in winter : in the contrary season, they are sluggish.

At the equinox, both gods and demons see the sun in the horizon ; their day and night are mutually opposed to each other.

The sun, rising at the first of Aries, while moving on northward for three signs, completes the former half-day of the dwellers upon Meru ;

In like manner, while moving through the three signs beginning with Cancer, he completes the latter half of their day : he accomplishes the same for the enemies of the gods while moving through the three signs beginning with Libra and the three beginning with Capricorn, respectively.

Hence are their night and day mutually opposed to one another ; and the measure of the day and night is by the com- pletion of the sun’s revolution.

Their mid-day and midnight, which are opposed to one another, are at the end of each half-revolution from solstice to solstice (ay ana). The gods and demons each suppose themselves to be uppermost.

Others, too, who are situated upon the same diameter (samasiitrastha) , think one another underneath — as the dweflers in Bhadra£va and in Ketumala, and the inhabitants of Lanka and of the city of the Perfected, respectively.

And everywhere upon the globe of the earth, men think their own place to be uppermost : but since it is a globe in the ether, where should there be an upper, or where an under side of it?

Owing to the littleness of their own bodies, men, look- ing in every direction from the position they occupy, behold this earth, although it is globular, as having the form of a wheel.

To the gods, this sphere of asterisms revolves toward the right ; to the enemies of the gods, toward the left ; in a situa- tion of no latitude,' directly overhead — always in a westerly direc- tion.

Hence, in the latter situation, the day is of thirty nadis, and the night likewise : in the two hemispheres of the gods and demons there take place a deficiency and an excess, always opposed to one another.

During the half-revolution beginning with Aries, there is always an excess of the day to the north, in the hemisphere of the gods — greater according to distance north — and a Correspond- ing deficiency dT the night ; in the hemisphere of the demons, the reverse.

In the half-revolution beginning with Libra, both the deficiency and excess of day and night in the two hemispheres are the opposite of this : the method of determining them; which is always dependent upon situation (deca) and declination, has been before explained.

Multiply the earth’s circumference by the sun’s declina- tion in degrees, and divide by the number of degrees in a circle :

Subtract from a quarter of the earth’s circumference the number of yojanas thus derived from the greatest declination : at the distance of the remaining number of yojanas

There occurs once, at the end of the sun’s half-re volution from solstice to solstice, a day of sixty nadis, and a night of the same length, mutually opposed to one another, in the two hemi- spheres of the gods and of the demons.

In the intermediate region, the deficiency and excess of day and night are within the limit of sixty nadis ; beyond, this sphere of asterisms (bha) revolves perversely.

Subtract from a quarter of the earth’s circumference the number of yojanas derived from the declination lound by the sine of two signs : at that distance from the equator the sun is not seen, in the hemisphere of the gods, when in Sagittarius and Capricorn ;

So also, in the hemisphere of the demons, when in Gemini and Cancer : in the quarter of the earth’s circumference where her shadow is lost, the sun may be shown to be visible.

Subtract from the fourth part of the earth’s periphery (kakshd) the number of yojanas derived from the declination found by the sine of one sign : at the distance from the place of no latitude of the remaining number of yojanas,

The sun, when situated in Sagittarius, Capricorn, Scorpio, and Aquarius, is not seen in the hemisphere of the gods ; in that of the demons, on the other hand, when in the four signs commencing with Taurus.

At Meru, the gods behold the sun, after but a single rising, during the half of his revolution beginning with Aries ; the demons in like manner, during that beginning with Libra.

The sun, during his northern and southern progresses (ayana) reyolves directly over a fifteenth part of the earth’s cir- cumference, on the side both of the gods and of the demons.

Between those limits, the shadow is cast both southward and northward ; beyond them, it falls toward the Meru of either hemisphere respectively.

In like manner also he produces, by his revolution, in Bharata and the other climes, noon, sunrise, piidnight, and sunset, reckoning from east to west. »

To one going toward Meru, there take place an elevation of the pole ( dhruva ) and a depression of the circle of asterisms ; to one going toward the place of no latitude, on the contrary, a depression of the former and an elevation of the latter. This detailed exposition of the varying relations of day and night in different parts of the globe is quite creditable to the ingenuity, and the* distinctness of apprehension, of those by whom it was drawn out. It is for the most part so clearly expressed as to need no additional explanations : we shall append to it only a few brief remarks. * How far, in verse 46, a true statement is given of the cause of the heat of summer and the cold of winter, may be made a matter of some question: the word which we have translated “ nearness ” ( asannatd ) has no right to mean “ directness, perpendicularity,” and yet, when taken in connection with the preceding verse, it may perhaps admit that signification. The second chapter shows that the Hindus knew very well that the sun is actually nearer to the whole earth in winter, or when near his perigee, than in summer. The expression ayandnta , ” at the end of an ay-ana,” employed in verses 51 and 61, and which we have rendered by a paraphrase, might perhaps have been as well translated, briefly and simply, “ at either solstice.” Probably ayana, as used in the sense of ” solstice ” (see above, end of note to iii. 9-12), is an abbreviated form of ayandnta , like jyd for jydrdha (ii. 15-27), and aksha for akshonnati (i. 60). In verse 55, we have translated b$ ” toward the right and “ toward the left ” the adverbs savyam and apasavyam, which mean literally “ left- wise ” and ” right-wise ”; that is to say, in such a manner that the left side or the right side respectively of the thing making the revolution is turned toward that about which the revolution is made, this being the Hindu mode of describing the passing of one person about another person or thing, especially in respectful salutation and in religious ceremonial. The natural measure of the day and of the night is assumed in verse from that norm is regarded as an excess ( dhana , vrddhi) or a deficiency (rrta, hdni, kshaya). The former processes referred to at the end of verse 58 are those taught in ii. 60 - 62 .

The circle ol asterisms, bound at the two poles, impelled by the provector ( pravaha ) winds, revolves eternally : attached to that are the orbits of the planets, in their order.

The gods and demons behold the sun, after it is once risen, for half a year ; the Fathers (pitaras), who have their station in the moon, for a half-month ( paksha ) ; and men upon the earth, during their own day.

The orbit ( kakshd ) of one that is situated higher up is large ; that of one situated lower down is small. Upon a great orbit the degrees are great ; so also, upon a small one, they are small.

A planet situated upon a small circuit ( bhramana ) traverses the circle of constellations ( bhagana ) in a little time ; one revolving on a large circle (mandala), in a long time.

The moon, upon a very small orbit, makes many revolu- tions : Saturn, moving upon a great orbit, makes, as compared with her, a much less number of revolutions. The connection and orderly succession of subjects is by no means strictly maintained in this part of the chapter. The seventy-fourth verse is palpably out of place, and is, moreover, in great part superfluous; for the statement contained in its first half has already twice been made, in verses 45 and 67, and in the latter passage in nearly the same terms as here: its last specification, too, is of a matter too obvious to call for notice. Nevertheless, the verse cannot well be spared from the chapter, since it contains the only answer which is vouchsafed to the question of verse 5, above, respecting the day and night of the Fathers. In the assignment of the different divisions of time, as single days, to different orders of beings,

Counting downward from Saturn, tbe fourth successive- ly is regent of the day ; and the third, in like manner, is declared to be the regent of the year ;

Reckoning upward from the moon are found, in succes- sion, the regents of the months ; the regents of the Hours ( hord ), also, occur in downward order from Saturn. This passage appears to be introduced here as answer to the inquiry propounded in verse 6, above. Instead, however, of explaining why the different divisions of time are placed under the superintendence and pro- tection of different planets, the text contents itself with reiterating in a different form, what had already been said before (i. 51-52) respecting the order of succession of the regents of the successive periods; but adding also the important and significant specification respecting the hours, or twenty-fourths of the day. We have sufficiently illustrated the subject, in connection with the other passage; we will only repeat here that, the planets being regarded as standing in the order in which they are mentioned in verse 31, above, their successive regency over the hours is the one fundamental fact upon which all the rest depend, each planet being con- stituted lord also of the day whose first hour is placed under his charge, and so likewise of the month and of the year over whose first hour and day he is regent — neither the month nor the year, any more than the hour itself, being divisions of time which are known to the Hindus in any other * «' uses, and the name of the hour, hord, which is the Greek w?a, betraying the source whence the whole system was introduced into India.

The orbit (fcafcsM) of the asterisms, ( bha ) is the circuit (i bhramana ) of the sun multiplied by sixty : by so many yojanas does the circle of the asterisms revolve above all.

If the stated number of revolutions of the moon in an Mon ( kalpa ) be multiplied by the moon’s orbit, the result is to be known as the orbit of the ether : so far do the rays of the sun penetrate.

If this be divided by the number of ^evolutions of any? planet in an iEon ( kalpa ), the result will be the orbit of that planet : divide this by the number of terrestrial days, and the result is the daily eastward motion of them all.

Multiply this number of yojanas of daily motion by the orbit of the moon, and divide by a planet’s own orbit ; the result is, when divided by fifteen, its daily motion in minutes.

Any orbit, multiplied by the earth’s diameter and divided by the earth’s circumference, gives the diameter of that orbit; and this, being diminished by the earth’s diameter and halved, gives the distance of the planet.

The entire circumference of the sphere of the Brahma- egg is eighteen quadrillion, seven hundred and twelve trillion, eighty billion, eight hundred and sixty- four million : within this is the pervasion of the sun’s rays.