At the time of the new moon, the moon’s gentle rays release a nectar and ambrosia that descend to the ancestors. This sacred essence brings profound satisfaction to the forefathers—the Saumyas, Barhishads, and Agniṣvāttas—who are content for an entire month, nourished by this celestial offering. In this way, during the bright fortnight, the gods are satisfied, and during the dark fortnight, the ancestors are sustained; for the plants, filled with cool, subtle nectar, provide nourishment for both. The moon, with its radiant brilliance and joy, nourishes not only the gods and ancestors but also humans, cattle, and even the smallest insects, all through the flourishing of plants and herbs. The moon’s chariot itself is a wondrous creation, fashioned from wind, fire, and matter. It is drawn by eight tawny horses, swift as the wind, carrying the moon across the sky. Venus, too, rides a magnificent chariot, equipped with a canopy and yoke, drawn by horses born of the earth. Banners flutter, attendants are present, and the chariot is splendid in its array. Mars travels in a golden chariot, yoked with eight horses of radiant ruby and red, born of fire, shining brilliantly as it moves. Jupiter’s chariot is golden as well, drawn by eight white horses. Jupiter journeys from sign to sign, marking the end of the rainy season. Saturn, the slow-moving planet, mounts a chariot yoked with horses born of the sky, dappled in color, and so moves with measured pace. Svarbhānu’s chariot is pulled by eight horses, gray like bees, always yoked together and steady in their course. Rāhu, released from the sun, approaches the moon at the lunar junctions and then returns to the sun at the solar junctions, maintaining his mysterious path. Ketu’s chariot is drawn by eight horses, swift as the wind, their appearance like chaff-smoke, tinged red as lac-dye. Thus, O fortunate Maitreya, have I described the nine great chariots of the planets. All are bound to the Pole Star by reins of wind. The abodes of the planets, stars, and constellations are likewise fastened to the Pole Star, revolving in their proper courses, drawn along by the rays of the wind. As many as there are stars, so too are there rays of wind, all bound to the Pole Star, and as they revolve, they cause it to turn as well. Just as drops of oil, when spinning a wheel, make it turn, so do all the luminaries, driven by the wind, revolve completely. Like the turning of a firebrand wheel, the luminaries move, set in motion by the wheel of wind. Because the wind carries the luminaries, it is called Pravaha. That which is known as Śiśumāra is the region where the Pole Star stands. Listen, best of sages, to its arrangement: whatever sin one commits by day is released upon seeing Śiśumāra at night. And as many stars as are situated in Śiśumāra in the sky, for that many years—and even more—one may live. Below Śiśumāra is Uttānapāda, known as the lower jaw; Yajña is the lower part, and Dharma is established at the head. Nārāyaṇa abides in the heart, the Aśvins are at the forefeet, Varuṇa and Aryaman at the hind thighs. The year is its phallus, and Mitra is established at the anus. At the tail are Agni and Mahendra, then Kaśyapa, and then Dhruva. The four stars of Śiśumāra never set. Thus, I have described the arrangement of the earth, the luminaries, the continents, the oceans, and the mountains. I have also declared the forms of the regions, the rivers, and those who dwell within them. Now, hear a summary once again. From the cosmic form of Viṣṇu arose the earth, shaped like a lotus, along with its mountains, oceans, and all else. The luminaries are Viṣṇu, the worlds are Viṣṇu, the forests, mountains, directions, rivers, and oceans—all that exists or does not exist, O best of Brahmins, is Viṣṇu alone. The Blessed Lord is of the nature of knowledge, not material, not a substance as we perceive; thus, know that all distinctions—mountains, oceans, and so forth—are but manifestations of knowledge. When, at the exhaustion of actions, knowledge becomes pure, free from defects, and true to its own nature, then, just as a wish-fulfilling tree gives all fruits, distinctions among objects do not arise. Is there any substance anywhere that is truly without beginning, middle, or end, that remains always the same? If something changes into something else and does not remain as it was, how can its true nature be established? Earth becomes a pot, the pot becomes shards, the shards become dust, and from dust, atoms arise. People, limited by their own understanding shaped by their actions, perceive these distinctions—but what, truly, is the real substance here? Therefore, O twice-born, there is never, anywhere, at any time, any real substance apart from consciousness. Consciousness alone, appearing manifold due to the diversity of actions and thoughts, is accepted as many. Knowledge that is pure, spotless, free from desire, anger, greed, and other attachments—this alone is eternal, one, and supreme. That is Vāsudeva, the highest Lord, and there is nothing apart from Him. Thus I have explained to you the true nature of existence: knowledge is real, all else is unreal. As for the basis of worldly dealings, I have also described how it is supported by the world. Sacrifice, the sacrificial animal, fire, the oblation, the priests, soma, the gods, heaven, and desire—all these fruits of ritual action, and the enjoyments of earth and beyond, are their results. Whatever I have told you about this world, all of it proceeds everywhere under the power of action. Knowing this, one should perform that steadfast, unchanging, ever-same act by which one attains Vāsudeva. Then Maitreya spoke: “O Lord, you have explained as I asked—the arrangement of earth, oceans, rivers, and the positions of the planets. You have also described how this threefold world is established upon Viṣṇu as its foundation, and you have explained the ultimate truth, according to knowledge, especially regarding the primary principle. Now, I wish to hear the story of King Bharata, as the Blessed Lord spoke of him. Please recount it to me. I have heard that King Bharata once dwelled at Śālagrāma, always absorbed in yoga, his mind constantly fixed on Vāsudeva. By the power of that holy place, he always meditated on Hari. Yet, O twice-born, tell me how it happened that he did not attain liberation and was born again.