O Maitreya, listen as I tell you of the supreme benefit that comes to one who fixes his mind on Vāsudeva during recitation, sacrifice, worship, and all such sacred acts. For such a person, any interruption to their devotion is not a loss, but rather brings rewards as great as becoming the lord of the gods and more. Yet, what true comparison can there be between ascending to heaven—which is only temporary and ends in return—and the recitation of the name ‘Vāsudeva,’ which is the highest seed of liberation itself? Therefore, O sage, know this well: one who remembers Viṣṇu both day and night is never cast into hell, for all his sins are diminished by that remembrance. Indeed, what we call ‘heaven’ is simply that which brings joy to the mind, and ‘hell’ is its opposite. These terms, O best of the twice-born, refer only to the fruits of merit and sin. Consider this: a single thing can be the cause of pain, pleasure, envy, and anger. How, then, can anything truly possess an inherent nature of its own? That very thing which delights us can again cause us suffering; it can provoke anger or bring us favor. Thus, nothing is inherently painful or pleasurable—it is the mind’s transformation that gives rise to pleasure, pain, and the rest. Know further that knowledge alone is the supreme Brahman; yet, knowledge is also spoken of as bondage. All this universe is of the nature of knowledge—there is nothing beyond it. Understand, O Maitreya, that what we call ‘knowledge’ and ‘ignorance’ are but different aspects of knowledge itself. Thus, I have described to you the circle of the earth, the netherworlds, and the hells, O twice-born one. The oceans, mountains, continents, regions, and rivers—everything has been summarized for you. Tell me, what more do you wish to hear? Maitreya then spoke: “O Brahman, you have explained the entire earth to me. Now, O sage, I wish to hear about the worlds beginning with Bhuvarloka. Please tell me also of the arrangement and measurements of the planets, for I am eager to learn.” Śrī Parāśara replied: The extent of the earth, with its oceans, rivers, and mountains, is as far as the rays of the sun, moon, and fire illuminate. The measure of the sky is said to be equal to the diameter of the earth, from one side to the other. The sun’s orbit lies one hundred thousand yojanas from the earth, and at the same distance beyond the sun is the orbit of the moon. A full one hundred thousand yojanas above the moon shines the entire circle of stars. Two hundred thousand yojanas above the stars is the planet Mercury; 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 Saturn is the circle of the Seven Sages, the Saptarṣis. Above the sages, at a distance of one hundred thousand yojanas, is Dhruva, fixed as the axis of the entire circle of luminaries. Thus, O great sage, the three worlds have been described in terms of their height. This earth is the field of sacrificial merit, and it is here that sacrifice is established. Above Dhruva is Maharloka, where those who dwell for a kalpa reside; it lies ten million yojanas above. Two hundred million yojanas above is Janaloka, where the pure-minded sons of Brahmā, such as Sanandana and others, are renowned to dwell. Four times that distance above Janaloka is Tapoloka, the abode of the Virājas, the gods free from suffering. 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; I have described its extent to you. The region between 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; this too has been described by those who contemplate the arrangement of worlds. This triad of worlds—Bhūrloka, Bhuvarloka, and Svarloka—is considered artificial, while Jana, Tapas, and Satya are the three that are not artificial. Between these two sets, Maharloka is remembered; it becomes empty at the end of a kalpa, but does not perish completely. O Maitreya, I have thus described to you the seven worlds and the seven nether regions; this is the expanse of the Brahmāṇḍa, the cosmic egg. This cosmic egg is encased by a shell on all sides—sideways, above, and below—just as the seed of a wood-apple is surrounded on every side. The egg is enveloped by water, ten times its own size, and surrounded by all the elements, with fire encircling it from the outside. Fire is encased by air, air by space, space by the principle of elements, and space itself is surrounded by the great principle. These are the seven coverings, each one exceeding the previous in size. Beyond the great principle lies Pradhāna, established beyond all; it is endless, and its measure cannot be known. Its extent is immeasurable, O sage, and because it is the cause of all, that Prakṛti is supreme. There are thousands upon thousands of such cosmic eggs, and hundreds of crores and hundreds of millions as well. Just as fire pervades oil within sesame seeds, so too does the Self, endowed with consciousness and self-awareness, pervade Pradhāna. Both Pradhāna and the Self, the essence of all beings, are sustained by the power of Viṣṇu and the great intellect, and are endowed with the nature of dependence.