Thus, the complete arrangement of the sacred region known as Puṣkara has been described in its proper sequence. Equal in extent and circular form to Puṣkara itself lies the next region, which is called Sāmudra. This realm, too, is vast, stretching out as far as Puṣkara, and it is so named because it is entirely filled with water. The waters of Sāmudra are a source of happiness for all living beings, and for this reason, it is also called 'rain.' Rain arises here, ignited by the very essence of pleasure and growth, nourishing all within its bounds. Yet, when the rain diminishes greatly, it wanes, just as the bird sets at the close of day. In such times, the rain is drawn back into its own nature, much like the waters of the great ocean rise and fall of their own accord. This ebb and flow is observed at sunrise and sunset, during both the bright and dark halves of the lunar month. Within these regions, there are one hundred and fifteen angulas, marking their measure. Because these lands are surrounded on all sides by water, they are known as 'islands.' Among the mountains found here, those that are not the highest are remembered as ranges, each with its own significance. On the island of Śālmalī, the sacred Śālmalī tree is worshipped by those who uphold great vows. In the middle of the Krañca island stands the mountain Kaiñca, rising in majesty. On the island of Puṣkara, the Nyagrodha tree is honored by its people, and it is here that Brahmā himself dwells, accompanied by the Sādhyas, as the lord of all creatures. He is worshipped as the highest among gods, surpassing all other deities in reverence. Across all these islands, the generations of beings proceed in their proper order. Their health and lifespan are measured, and with each region, these measures are doubled. In these lands, the self-born Lord protects all beings, whether dull or wise. He serves as counselor to Viṣṇu, and is revered as god, father, and grandfather to all. The creatures here partake of the six potent tastes, which sustain and empower them. Encircling these islands is the great ocean, filled with sweet water, completely surrounding the lands within. Beyond this lies the golden earth, which is twice as large and solid as a single stone throughout. This expanse is called Lokāloka, for it is both luminous and non-luminous—half radiant with light, half shrouded in darkness. Its height is said to be ten thousand yojanas. The luminous part is the realm where the worlds exist; beyond that, in the non-luminous region, there are no worlds. The non-luminous realm lies entirely outside the extent of the worlds, marking the outermost boundary. Beyond this luminous region stands the cosmic egg, the great Brahmāṇḍa, which envelops all and holds the creation within. Within the cosmic egg are the realms of Bhūrloka, Bhuvarloka, Svarloka, and Maharloka. These are the true extent of the worlds and their furthest boundaries. From the beginning of the bright fortnight, the form of the cosmic egg is thus established. In every direction—across, above, and below—it is of imperishable essence, the very cause of all. Each realm supports the next, with each exceeding the previous by tenfold in succession. Surrounding this cosmic egg on all sides is a dense ocean, extending outward and upward in its vastness. Encircling this is the region of fire, round in shape and resembling a mass of iron. This fiery realm supports dense wind and space, standing firm and unshaken. This great structure, too, is upheld by the infinite and unmanifest reality, which is beyond all comprehension and form. Thus is the wondrous order of the cosmos, as revealed in the sacred tradition.