O Maitreya, listen with attention as I recount the journey of souls and the structure of the worlds, as revealed by the ancient sages. Those who act contrary to the duties prescribed by their class and stage of life—whether by deed, thought, or word—inevitably fall into hell. The gods in heaven, from their lofty abodes, witness the suffering of these hell-dwellers, who appear with their heads downward; in turn, those in hell also see the gods, but always from this inverted state. All beings exist in a great order: first the immovable plants, then insects, those born from eggs, the birds, animals, humans, the righteous, the gods, and finally, the liberated. Each category is fewer in number than the one before, by a thousandth part, and this progression continues until liberation is attained. As many souls as dwell in heaven, so too are found in hell; those who commit evil and refuse to seek atonement are destined for these lower realms. For every sin, the sages have prescribed an appropriate atonement, each according to the nature and gravity of the misdeed. The wise, beginning with Svāyambhuva, have declared that great sins require great penance, and small ones, lesser acts of atonement. All acts of atonement are forms of austerity, but the highest among them is the remembrance of Krishna. When one is truly remorseful for a committed sin, the supreme and sufficient atonement is to remember Hari, the Lord. By remembering Nārāyaṇa at dawn, at night, at twilight, at midday, and at other times, a person immediately destroys his sins and draws near to Him. When all accumulated suffering is exhausted through remembrance of Viṣṇu, liberation is attained; even heaven, if gained, is but a distraction on this path. For one whose mind is steadfastly fixed on Vāsudeva during recitation, sacrifice, worship, and other sacred acts, any interruption is only the result of becoming a lord among the gods and similar rewards. Truly, what comparison can there be between ascending to heaven—which is temporary and marked by return—and the recitation of ‘Vāsudeva,’ which is the supreme seed of liberation? Therefore, O sage, one who remembers Viṣṇu day and night does not fall into hell, for all his sins are diminished. Heaven is that which gladdens the mind, while hell is its opposite; these terms, O best of the twice-born, simply refer to merit and sin. A single thing can be the cause of pain, pleasure, envy, or anger; thus, how can any thing possess an inherent nature? That which brings pleasure may again bring pain; the same thing may cause anger or favor. Therefore, nothing is inherently painful or pleasurable—these are but transformations of the mind, marked by pleasure, pain, and the like. Knowledge alone is the supreme Brahman; it is also said to be bondage. This entire universe is of the nature of knowledge; beyond knowledge, nothing exists. Understand, O Maitreya, that knowledge itself is called both knowledge and ignorance. Thus have I described to you the circle of the earth, the netherworlds, and the hells, O twice-born one. The oceans, mountains, continents, regions, and rivers have all been summarized. What more would you wish to hear? Maitreya, eager for deeper knowledge, replied: “O Brahman, you have explained the whole earth to me. Now, O sage, I wish to hear about the worlds beginning with Bhuvarloka. Please tell me, O most fortunate one, about the arrangement and measurements of the planets as well.” Śrī Parāśara replied: The extent of the earth, with its oceans, rivers, and mountains, is considered to reach as far as it is illuminated by the rays of the sun, moon, and fire. The measure of the sky is said to be equal to the diameter of the earth, from one edge to the other. The orbit of the sun lies one hundred thousand yojanas above the earth; at the same distance beyond the sun is the orbit of the moon. Another hundred thousand yojanas above the moon, the entire circle of the stars shines forth. Two hundred thousand yojanas above the stars is the planet Mercury, and at the same distance above Mercury is Venus. Mars is situated at the same distance above Venus, and two hundred thousand yojanas above Mars is Jupiter, the priest of the gods. Saturn is positioned two hundred thousand yojanas above Jupiter, and one hundred thousand yojanas above that is the circle of the Seven Sages, the Saptarṣis. Above the sages, at a distance of one hundred thousand yojanas, is Dhruva, the fixed axis of the entire circle of luminaries. Thus, O great sage, the three worlds have been described in their height. This earth is the field of sacrificial merit, and sacrifice is established here. Above Dhruva is Maharloka, the world where those who dwell for a kalpa reside, ten million yojanas above. Two hundred million yojanas above that is Janaloka, the abode of the pure-minded sons of Brahmā, such as Sanandana and others. Four times that distance above Janaloka is Tapoloka, where the Virājas, the gods free from suffering, are established. Six times that distance above Tapoloka shines Satyaloka, the world of Brahmā, where there is no return to mortal existence. Whatever is composed of earth and can be traversed by foot is called Bhūrloka; its extent I have described. The region between the earth and the sun, frequented by accomplished beings and sages, is known as Bhuvarloka, the second world. The distance between Dhruva and the sun, which is fourteen niyutas, is called the world of heaven, as described by those who contemplate the arrangement of worlds. O Maitreya, this triad of worlds—Bhū, Bhuvar, and Svar—is considered artificial, while Jana, Tapas, and Satya are the three that are not artificial, existing beyond the reach of decay and change. Thus, O wise one, the order of beings, the consequences of their actions, the worlds above and below, and the means to liberation have all been revealed to you. What else do you wish to know?