In the heart of the cosmos lies the lotus continent, vast and radiant, surrounded on all sides by an ocean of sweet water and curds. Its expanse matches that of the revered continent of Puṣkara, for Puṣkara itself is equal in extent and circumference. In this manner, seven continents are each encircled by seven oceans, each ocean following its continent in succession, forming a grand and intricate pattern. Beyond Puṣkara, there stands the great ocean of sweet water, encircling all things. Further still, a magnificent golden land appears, twice as large as before, resembling a single, seamless slab of stone. Upon this golden expanse, the worlds are established. Beyond this land rises a mountain, marking the boundary of existence—a circle both luminous and non-luminous, known as Lokāloka. As far as this mountain extends, so does the earth itself, O twice-born. The mountain’s height is said to be ten thousand yojanas, and its breadth matches its height. In the nearer half of Lokāloka, the rays of the sun move freely, but in the farther half, perpetual darkness reigns. Thus, it is called Lokāloka, the boundary of worlds, and so the extent of the earth-world is briefly described. From the sun to the region of earth and heaven, up to the pole star, O best of sages, seven rims of wind are established, beginning with Āvaha. These winds—Āvaha, Pravaha, Anuvaha, Saṃvaha, Vivaha, Parāvaha, and Parivaha—form the seven rims, supporting everything, along with the clouds, the sun, the moon, and the hosts of stars. The planets, the seven sages, and the pole star, O brāhmaṇas, are all arranged in order, stretching fifteen yojanas above the earth’s surface up to the pole star. From the earth’s surface to the sun’s sphere is one hundred thousand yojanas; above that, the chariot of the sun rises sixteen thousand yojanas higher. Above the earth, the mighty Meru stands, eighty-four thousand yojanas tall. From the pole star, the Maharloka world spans ten million yojanas above. From Maharloka to Janaloka is two crores, O twice-born; from Janaloka to Tapoloka is four crores; and from the world of Prajāpati to Brahmaloka is six crores in extent. These seven virtuous worlds are all contained within the cosmic egg. Below lie the seven netherworlds and countless hells, twenty-eight dreadful ones ending with Māyā. Here, the sinful are tormented according to their deeds, in hells such as Avīci and Raurava. Each hell is said to have five particular divisions. At the beginning of the cosmic egg, its coverings were described as well. The creation of Hiraṇyagarbha, the golden womb, is vast beyond comprehension. Countless crores of such eggs exist, numbering in the thousands, as primordial matter pervades everywhere—across, above, and below. Within all these eggs reside the fourteen worlds. O best of twice-born, for each egg, Maheśvara is the cause—within, outside, and in their coverings. At the end of darkness and beyond, the Eight-formed One is established; this is the self of Maheśa, the wise Mahādeva. Indeed, the bodiless one is the entire body of the Supreme Self—of this Eight-formed Śarva, Śiva, the householder. The divine Prakṛti is his wife; the progeny are Mahat and others; cattle and servants are all those who identify with the body. The Blessed One is without beginning or end, infinite; the seven, headed by Pradhāna, and the form of Pradhāna, then the sixteen-limbed Maheśvara, and the Eight-bodied One—he alone exists. By his command, the earth stands, along with mountains, clouds, oceans, the host of luminaries, the gods led by Śakra, the celestial beings, and all that is stationary and moving. Once, seeing the Yakṣa devoid of distinguishing marks, and seeing the Lord with Indra, the gods wondered, “What is this?” Approaching the Yakṣa, fire and others, their powers exhausted, became even more so. Fire could not burn even a blade of grass before the Yakṣa, nor could the wind move the grass, nor could any of the gods led by Indra exert their powers. Then, Vṛtraripu, the lord of the gods, spoke to the Yakṣa, asking, “Who are you?”—curious and eager to know. The Yakṣa then became invisible and departed. At that moment, Ambikā, the daughter of Himavat, auspicious-faced Umā, adorned with beautiful ornaments, appeared. They marveled at her presence and the splendid Yakṣa form. They bowed to her, who moved like a lioness, Umā, daughter of Majā, radiant in red, white, and black. She was honored by all the lords of the gods; all gods and demons were active. “I am the primordial nature and the cause of beings; the Yakṣa is subject to my command,” she declared. Therefore, O twice-born, all that belongs to the unborn one came into being by his command. From the egg, the unborn arose, and from him, the entire world and the realm of light, whose essence is the unborn. Now, O wise ones, hear briefly the movement of the luminous bodies within the cosmic egg, for understanding the course of the planets. Above the mind lies the city of Mahendra in the east of Meru; in the south are the cities of Bhanuputra and Varuna, along with Varuni. In the region of Soma is the vast city of Saumya. In these directions reside the guardian deities: Amaravati, Samyamani, Sukha, and Vibha, each in their proper order. Above the guardians of the worlds, everywhere in the southern solstice, listen to the path taken by the sun as it moves towards that region. Thus, the divine order and movement of worlds and luminous bodies are revealed, shining forth the grandeur of creation.