मुहूर्तैस्त्रिंशता तावद् अहोरात्रं भुवो भ्रमन् उभयोः काष्ठयोर्मध्ये भ्रमते मण्डलानि तु
With thirty moments, the day and night revolve upon the earth; between the two boundaries, the circles revolve.
उत्तरक्रमणे ऽर्कस्य दिवा मन्दगतिः स्मृता तस्यैव तु पुनर्नक्तं शीघ्रा सूर्यस्य वै गतिः
When the Sun moves northward, its daytime motion is considered slow; but at night, its motion is swift.
दक्षिणप्रक्रमे वापि दिवा शीघ्रं विधीयते गतिः सूर्यस्य वै नक्तं मन्दा चापि विधीयते
In the southern course, the Sun’s daytime motion is swift, while at night, its motion is considered slow.
एवं गतिविशेषेण विभजन्रात्र्यहानि तु अजवीथ्यां दक्षिणायां लोकालोकस्य चोत्तरम्
Thus, by the distinction in motion, day and night are divided in the southern path of the goat and in the northern region of Lokāloka.
लोकसंतानतो ह्येष वैश्वानरपथाद्बहिः व्युष्टिर्यावत्प्रभा सौरी पुष्करात्सम्प्रवर्तते
From the expansion of the worlds, outside the path of fire, the radiance of the Sun spreads forth from Puṣkara as far as its light reaches.
पार्श्वेभ्यो बाह्यतस् तावल् लोकालोकश्च पर्वतः योजनानां सहस्राणि दशोर्ध्वं चोच्छ्रितो गिरिः
On the outer sides, Lokāloka is the mountain; the mountain rises ten thousand yojanas high.
प्रकाशश्चाप्रकाशश्च पर्वतः परिमण्डलः नक्षत्रचन्द्रसूर्याश्च ग्रहास्तारागणैः सह
The mountain is both luminous and non-luminous, perfectly circular, along with the stars, Moon, Sun, planets, and hosts of stars.
अभ्यन्तरे प्रकाशन्ते लोकालोकस्य वै गिरेः एतावानेव लोकस्तु निरालोकस्ततः परम्
Within, the worlds shine inside the mountain of Lokāloka; this is the extent of the world, and beyond that is darkness.
लोक आलोकने धातुर् निरालोकस्त्वलोकता लोकालोकौ तु संधत्ते यस्मात्सूर्यः परिभ्रमन्
The world is visible due to the element of light, while beyond is non-light; Lokāloka are joined together, for the Sun revolves around them.
तस्मात्संध्येति तामाहुर् उषाव्युष्टैर्यथान्तरम् उषा रात्रिः स्मृता विप्रैर् व्युष्टिश्चापि अहः स्मृतम्
Therefore, it is called 'twilight,' as the sages say, with dawn and dusk marking the intervals; dawn is considered night by the sages, and dusk is considered day.
त्रिंशत्कलो मुहूर्तस्तु अहस्ते दश पञ्च च ह्रासो वृद्धिरहर्भागैर् दिवसानां यथा तु वै
A moment consists of thirty parts; in the day, there are ten and five; decrease and increase occur in the portions of the days, as is indeed the case.
संध्यामुहूर्तमात्रायां ह्रासवृद्धी तु ते ऋते लेखाप्रभृत्यथादित्ये त्रिमुहूर्तागते तु वै
During the twilight moment, decrease and increase occur except for the Sun’s rays; when the Sun has passed three moments, then—
प्रातः स्मृतस्ततः कालो भागांश्चाहुश्च पञ्च च तस्मात्प्रातर्गतात्कालान् मुहूर्ताः संगवस् त्रयः
Morning is then considered to begin, and five portions are said to belong to it; from the time morning begins, three moments are called 'forenoon.'
मध्याह्नस्त्रिमुहूर्तस्तु तस्मात्कालादनन्तरम् तस्मान्मध्यंदिनात्कालाद् अपराह्ण इति स्मृतः
Three moments belong to midday, following that portion; after the midday period, the time is called 'afternoon.'
त्रय एव मुहूर्तास्तु काल एष स्मृतो बुधैः अपराह्णव्यतीताच्च कालः सायं स उच्यते
This period is reckoned by the wise as three muhūrtas; after the afternoon has passed, that time is called evening.
दश पञ्च मुहूर्ताह्नो मुहूर्तास् त्रय एव च दशपञ्चमुहूर्तं वै अहस्तु विषुवे स्मृतम्
The day consists of ten and five muhūrtas, and three muhūrtas as well; at the equinox, the day is said to be of fifteen muhūrtas.
वर्धत्यतो ह्रसत्येव अयने दक्षिणोत्तरे अहस्तु ग्रसते रात्रिं रात्रिस्तु ग्रसते अहः
From then, as the sun moves north or south, the day increases or decreases; the day consumes the night, and the night consumes the day.
शरद्वसन्तयोर्मध्यं विषुवं तु विधीयते आलोकान्तः स्मृतो लोको लोकाच्चालोक उच्यते
The equinox is established as the midpoint between autumn and spring; the world is said to end at the limit of light, and beyond the world is called darkness.
लोकपालाः स्थितास्तत्र लोकालोकस्य मध्यतः चत्वारस्ते महात्मानस् तिष्ठन्त्याभूतसंप्लवम्
There, in the middle of the world and the darkness, the guardians of the worlds stand; those four great souls remain until the dissolution of beings.
सुधामा चैव वैराजः कर्दमश्च प्रजापतिः हिरण्यरोमा पर्जन्यः केतुमान्राजसश्च सः
Sudhāmā, Vairāja, Kardama the lord of creatures, Hiraṇyaromā, Parjanya, Ketumān, and Rājasa—these are they.
निर्द्वंद्वा निरभीमाना निस्तन्द्रा निष्परिग्रहाः लोकपालाः स्थितास्त्वेते लोकालोके चतुर्दिशम्
These guardians of the worlds, established in the four directions of the world and darkness, are free from duality, pride, fatigue, and possessions.
उत्तरं यदगस्त्यस्य शृङ्गं देवर्षिसेवितम् पितृयानः स्मृतः पन्था वैश्वानरपथाद्बहिः
The northern peak of Agastya, revered by the divine sages, is known as the path of the ancestors, lying beyond the path of Vaiśvānara.
तत्रासते प्रजाकामा ऋषयो ये ऽग्निहोत्रिणः लोकस्य संतानकराः पितृयाने पथि स्थिताः
There dwell the sages who desire offspring, those who perform the Agnihotra; they, who sustain the world, remain on the path of the ancestors.
भूतारम्भकृतं कर्म आशिषश्च विशां पते प्रारभन्ते लोककामास् तेषां पन्थाः स दक्षिणः
O lord of the people, those who desire worldly beginnings and blessings undertake actions; their path is the southern one.
चलितं ते पुनर्धर्मं स्थापयन्ति युगे युगे संतप्ततपसा चैव मर्यादाभिः श्रुतेन च
Whenever righteousness declines, they restore it in every age, through intense austerity, established boundaries, and sacred knowledge.
जायमानास्तु पूर्वे वै पश्चिमानां गृहेषु ते पश्चिमाश्चैव पूर्वेषां जायन्ते निधनेष्विह
Those born earlier are reborn in the houses of the later ones, and the later ones are born in the houses of the earlier, at the time of death here.
एवमावर्तमानास्ते वर्तन्त्याभूतसंप्लवम् अष्टाशीतिसहस्राणि ऋषीणां गृहमेधिनाम्
Thus, revolving in this way, they continue until the dissolution of beings—eighty-four thousand householding sages.
सवितुर्दक्षिणं मार्गम् आश्रित्याभूतसंप्लवम् क्रियावतां प्रसंख्यैषा ये श्मशानानि भेजिरे
Having taken the southern path of the sun, they reach the dissolution of beings; this is the reckoning for those who performed rites and entered the cremation grounds.
लोकसंव्यवहारार्थं भूतारम्भकृतेन च इच्छाद्वेषरताच्चैव मैथुनोपगमाच्च वै
For the sake of worldly dealings, for the initiation of beings, out of desire and aversion, and through sexual union—
तथा कामकृतेनेह सेवनाद्विषयस्य च इत्येतैः कारणैः सिद्धाः श्मशानानीह भेजिरे
Likewise, through actions born of desire, enjoyment of sense objects, and these causes, they entered the cremation grounds here.