As the moon rises in the east, its gentle light fills the ocean, causing the waters to swell and rise. When the moon wanes or sets, the ocean’s fullness diminishes, its waters receding greatly. This cycle is self-contained: as the ocean grows, it replenishes itself, and when it decreases, the loss is also from within. The union of the moon’s rays with the waters makes them blossom, so the ocean’s rise is always linked to the moon’s ascent. The waters of the ocean neither increase nor decrease beyond their natural measure. Rather, they swell and shrink in harmony with the waxing and waning of the moon, during the bright and dark fortnights. The ocean’s increase and decrease are said to correspond precisely with the phases of the moon, measured as one hundred and fifteen aṅgulas. Observers note the growth and decrease of the ocean’s waters at each lunar phase. Because the earth is encircled twice by land and water, it is called ‘dvīpa’ (island); and since it holds water, it is called ‘udadhi’ (ocean). Mountains are named ‘girayaḥ’ because they are swallowed by the earth, and ‘parvataḥ’ because they are bound together. In Śākadvīpa, the mountain Śāka stands prominent, giving its name to the land. In Kuśadvīpa, a clump of kuśa grass marks the center, while in Krauñcadvīpa, the mountain Krauñca is named after the land itself. In Śālmaladvīpa, the revered tree Śālmalī is honored, and on Gomeda, the mountain Gomeda is celebrated. On Puṣkaradvīpa, the sacred banyan tree Padmavat is revered by the great gods. It is considered a portion of Brahmā, born from the unmanifest. Here, Brahmā, lord of creatures, dwells together with the Sādhyas, and the gods worship him alongside the thirty-three great sages. On this island, Brahmā is honored by both gods and sages, and from Jambūdvīpa, many kinds of jewels arise. Across all these islands, people live upright lives, practicing celibacy, truthfulness, and self-restraint. In each region, as described, their health and lifespan are twice, and then twice again, as great as elsewhere. The people are protected by those who are naturally wise, and food is always available to them, requiring no effort. They partake of food with six tastes and great potency, and beyond these lands, the great one stands encircling Puṣkara. The ocean of fresh water surrounds Puṣkara on all sides, and around this ocean rises a circular mountain. This mountain is called Lokāloka, both luminous and non-luminous; here, light and darkness coexist, and beyond it lies utter darkness. The earth’s expanse forms only half the world, externally bounded, and all around it is enveloped by a vast body of water. Waters, ten times greater than the earth, protect it on all sides; fire, ten times greater than water, sustains the waters everywhere. Wind, ten times greater than fire, upholds the radiant element, encompassing and sustaining all. Space, ten times greater than wind, supports the elements, and the primal element sustains space, being ten times greater still. The great elements, ten times greater than the primal element, sustain all the others; the principle of greatness is upheld by the infinite, the unmanifest. Through the relationship of supporter and supported, these modifications arise from the modifiers: earth and the rest are modifications, each limited by the other. They are mutually superior and interpenetrate one another, arising and sustaining each other. By entering into one another, they attain stability; those without distinction remain, and distinctions arise from mutual interpenetration. Earth and the other elements, ending with wind, are bounded here; beyond them, everywhere, is utter darkness. Likewise, light in space is entirely bounded, just as smaller vessels are contained within a larger one. Though they lack one another, they rest upon each other; thus, light in space has divisions—some contained within, some outside. These principles are established, each superior to the last; as long as these principles exist, creation continues. Here, the formation of beings occurs within the elements; if the elements are denied, the production of effects does not take place. Thus, limited divisions are remembered as effects, and divisions of the great principle and others are also causes. This is the arrangement of the earth, divided into parts—the seven continents and oceans—as it truly is. By their extent, circular form, and enumeration, the universal form of Pradhāna and the measure of its particular portion are revealed. Thus, the arrangement has been properly explained; only this much is to be heard regarding the arrangement, O King. Now, I shall describe the course of the sun and the moon. As far as the sun and moon shine, I will tell you. The expanse of the seven island-continents and oceans, and the continents themselves, shine forth; outside this is said to be half the extent of the earth. The circuit of their movement, the sun and moon reveal; according to the wise, the circuit and extent of heaven are considered equal to theirs. The sun, by its radiance, swiftly traverses the three worlds without delay; because of its light and descent, it is called Ravi. Once again, I shall declare the measure of the moon and sun; because of their greatness, the word ‘great’ is used in this context.