In that wondrous land, groves of Lakucha trees and smaller trees abound, their fruits sustaining the people who dwell there. In the region known as Trishringa—whose mountain peaks are adorned with gems, gold, and every kind of jewel—the land stretches from its northernmost heights all the way to the southern ocean. Here lies Uttarakuru, a realm where garments and ornaments sprout from the very trees, and trees yield milk and intoxicating milk-liquors. The earth itself sparkles with jewels and golden sand. The people here are descendants of celestial beings, living blessed lives that span thirteen thousand years. To the west, four thousand yojanas beyond, lies the circular island of Chandradvipa, a thousand yojanas across and belonging to the gods. At its heart stand two majestic mountains—Chandrakanta and Suryakanta—between which flows the great river Chandravati, its banks lush with fruit trees and smaller rivers. This is the region called Kuruvasha. Journeying further, five thousand yojanas beyond the ocean to the north, one finds Suryadvipa, another circular island of a thousand yojanas. In its center rises a massive mountain, a hundred yojanas in both height and width, from which the river Suryavarta springs. Here, the sun is worshipped, and the people, golden like the sun, live for ten thousand years. To the west of this island, four thousand yojanas away, is Rudrakara, a circular island ten thousand yojanas in diameter. Here stands the auspicious seat of the wind, glittering with jewels, where the wind itself resides in embodied form. The people of Rudrakara are golden-hued, and their lives last five thousand years. Rudra then spoke, describing the arrangement of the earth as a lotus, and turned to the land of Bharata, divided into nine regions: Indra, Kaseru, Tamravarna, Gabhasti, Nagadvipa, Saumya, Gandharva, Varuna, and Bhatara—each encircled by the ocean and measuring a thousand yojanas. Seven clan-mountains rise here: Mahendra, Malaya, Sahya, Shuktiman, Riksha, Vindhya, and Pariyatra. Lesser mountains such as Mandara, Sharada, Dardura, Kolahala, Surama, Mainaka, and many others are scattered throughout, inhabited by Aryas and Mlecchas. From these mountains flow sacred rivers: Ganga, Sindhu, Sarasvati, Shatadru, Vitasta, Vipasha, Chandrabhaga, Sarayu, Yamuna, Iravati, Devika, Kuhu, Gomati, Dhutapapa, Bahuda, Drishadvati, Kaushiki, Nisvara, Gandaki, Chakshushmati, and Lohita, all emerging from the foot of Himavat. From Riksha mountain flow the Shona, Jyotiratha, Narmada, Surasa, Mandakini, Dasharna, Citrakuta, Tamasa, Pippala, Karatoya, Pishachika, Citrotpala, Vishala, Vanjula, Baluka, Vahini, Shuktimati, Viraja, Pankini, Riri, and another Kuhu. Vindhya mountain gives rise to Manijala, Shubha, Tapi, Payoshni, Shighroda, Veshna, Pasha, Vaitarani, Vedi, Pali, Kumudvati, Toya, Durga, Antya, and Gira. From Sahya mountain spring Godavari, Bhimarathi, Krishna, Vena, Vanjula, Tungabhadra, Suprayoga, Vahya, and Kaveri. From Malaya mountain flow Shatamala, Tamraparni, Pushpavati, and Utpalavati. Mahendra mountain’s daughters are Triyama, Rishikulya, Ikshula, Trivida, Langulini, and Vamshavara. Shuktiman gives rise to Rishika, Lusati, Mandagamini, and Palashini. These are the chief rivers of the clan-mountains; the rest are minor streams. This, then, is Jambudvipa, stretching a hundred thousand yojanas. Beyond Jambudvipa lies Shakadwipa, twice as large and surrounded by a salt-water ocean, itself encircled by the ocean again. Here, virtuous people live long, free from hunger, old age, and disease. Seven clan-mountains stand here, and on either side are the salt and milk oceans. To the east is the mountain Shailendra, also called Udaya, followed by Jaladhara (Chandra), whose waters Indra takes to make rain. Next is Raivataka (Narada), from which many diverse peoples known as Siddhas delight in play. Shyama (Dundubhi) comes next, home to dark-complexioned people, followed by Rajata (Shaka), and then Ambikeya (Vibhrājasa or Kesari). The wind blows here, and the mountains lend their names to the regions: Udaya, Sukumara, Jaladhara, Kshema, Mahadruma, and others. At the center stands the great Shaka tree, and seven great rivers—each with two names—flow through: Sukumari, Kumari, Nanda, Venika, Dhenu, Ikshumati, and Gabhasti. Next comes Kushadvipa, the third continent, surrounded by the milk ocean and twice as large as Shakadwipa. It too is graced by seven clan-mountains, each with two names: Kumuda, Vidruma, Unnata, Hemaparvata, Balahaka, Dyutiman, Drona, Pushpavan, Kanka, Kusheshaya, Mahisha, Hari, Kakudman, and Mandara. Each mountain gives its name to its region—Kumuda’s is Shveta, Unnata’s is Lohita, Balahaka’s is Jimuta, Drona’s is Harita, Kanka’s is Kakudman, Mahisha’s is Prabhakara, and Kakudman’s is Kapila. Principal rivers, each with two names, flow here: Pratapa, Pravesha; Shiva, Yashoda; Pitra, Krishna; Hradini, Chandra; Vidyuta, Shukla; Varna, Vibhavari; Mahati, Dhriti. In the center stands the great stalk of sacred Kuśa grass, and Kushadvipa is surrounded by the curd ocean, twice the size of the milk ocean. The fourth continent, Kraunchadvipa, is twice the size of Kushadvipa and encircled by the ocean twice over. Seven principal jewel mountains rise here: Krauncha, Vidyullata, Raivata, Manasa, Pavaka, Andhakara, Achchodaka, Devavritta, Surapa, Devishta, Kanchana-shringa, Devananda, Govinda, Dvivinda, Pundarika, and Toshashaya—each higher than the last. The regions are named for their mountains: Krauncha’s is Kushala and Madhava; Vamana’s is Manoanuga and Samvartaka, Toshnavan and Somaprakasha; Pavaka’s is Sudarshana; Andhakara’s is Sammoha; Munidesha’s is Prakasha; Dundubhi’s is Anartha. Seven rivers flow here: Gauri (also called Pushpavaha), Kumudvati (Tamravati), Sandhya (Sukhavaha), Manojava (Kshiproda), Khyati (Gobahula), Pundarika (Citravega), and Ganga. Kraunchadvipa is surrounded by the clarified butter ocean, also known as Shalmala. The fifth region is Shalmala, twice the size of Kraunchadvipa and surrounded by the clarified butter ocean. Seven principal mountains rise here, each giving its name to a region and river: Sumahan, Pita, Shatakaumbha, Sarvagunasauvarna, Rohita, Sumanasa, Kushala, Jambunada, and Vaidyuta. Next is Gomeda, the sixth continent, which is surrounded by the Suroda ocean, and itself is twice the size of Shalmala. Two main mountains stand here: Tavasara and Kumuda. Surrounding Gomeda is Pushkara, encircled by the ocean of sugarcane juice. At its center is the mountain Manasa in the region called Pushkara, which is divided in two and surrounded by sweet water. Beyond this lies the boundary of the earth, the farthest extent of the cosmic egg, or Brahmanda. Worlds beyond counting exist in this vastness, and in every cosmic cycle, Lord Narayana, in the form of a boar, descends to the netherworld and lifts the earth with a single tusk, establishing it anew. Thus is the measure and path of the earth described. Having completed this account, Rudra took leave for Kailasa. As Rudra finished and vanished from sight, the assembled gods and sages also departed as they had come. Dharani then spoke, "Some know Shiva, the Supreme Self, as pure and holy; others know Bhava as Hari, Ishana, or the Four-faced one. Among these, which god is supreme, and who is subordinate? Please tell me, O Lord, for I am eager to know." Sri Varaha replied, "Narayana is the supreme god. From him was born the Four-faced Brahma, and from Brahma arose Rudra, who attained omniscience. Listen, O beautiful one, as I recount the wondrous deeds of these great beings. "Upon the delightful peak of Kailasa, adorned with minerals and gems, dwells the god of the trident and three eyes, day after day. One day, the great god Shiva, bearer of the Pinaka bow and revered by all, was surrounded by his attendants and by Gauri. Among his attendants, some had the faces of lions and roared mightily, others had elephant or horse faces; some bore the faces of porpoises, boars, donkeys, goats, sheep, or fish, fierce and countless, each bearing weapons. "Some attendants sang, others danced, some ran, some shouted; some laughed, some made shrill noises, and others, mighty in strength, roared. Some seized clods of earth and fought, while others wrestled in contests of strength. Thus, the great lord Maheshvara was encircled by a thousand attendants. "While Shiva played with the goddess, Brahma himself arrived swiftly, accompanied by the gods. After being worshipped according to proper rites, Brahma was addressed by Rudra, who asked, 'Brahma, tell me quickly the reason for your coming. Why have the gods, filled with urgency, come before me?' "Brahma replied, 'A great demon named Andhaka is tormenting all the gods, and they have come to me for refuge. Therefore, I led them here to you, O Lord of gods.' "Having spoken, Brahma gazed at Shiva and, in his mind, remembered Narayana, the supreme Lord. At that very moment, Narayana appeared between them. Brahma, Vishnu, and Maheshvara beheld one another with subtle vision, filled with joy. From their united gaze, a single vision arose, and from that vision, a maiden of divine form was born. "She was dark as the petal of a blue lotus, with blue, curly hair, a fine nose, a beautiful forehead, a lovely face, and a well-proportioned form. All the auspicious marks described by Tvashtar as belonging to the tongue of Agni were united in her. "Seeing her, Brahma, Vishnu, and Maheshvara asked, 'Who are you, O auspicious one? Tell us your purpose, O wise one.' The maiden, three-colored—black, white, and yellow—replied, 'O best of beings, I have arisen from your combined gaze. Do you not recognize me, your own supreme power?' "Pleased, the gods granted her a boon: 'By name, you shall be the Goddess of the Three Times; always protect the universe. You will have other names, arising from your qualities, and all will bring success. With your three forms and three colors, quickly manifest your triple form.' "Thus addressed, the goddess assumed a threefold body—white, red, and black—becoming the triple-formed. Her auspicious form as Brahmi, gentle and beautiful, creates beings, bringing forth creation according to Brahma’s ordinance. Her red form, slender-waisted and holding conch and discus, is known as the Vaishnavi aspect, protector of the universe and called Vishnumaya. Her black form, fierce, bearing a trident and protruding fangs, is Raudri, the destroyer of the world.