निस्सृतं तदमावास्यां गभस्तिभ्यः सुधामृतम् । मासं तृप्तिमवाप्याग्र्यां पितरः सन्ति निर्वृताः । सौम्या बर्हिषदश्चैव अग्निष्वात्ताश्च ते त्रिधा
That nectar and ambrosia, released from the moon's rays at the new moon, gives the ancestors supreme satisfaction for a month, and they are content; the Saumyas, Barhishads, and Agniṣvāttas, these three kinds.
एवं देवान् सिते पक्षे कृष्णपक्षे तथा पितॄन् । वीरुधश्चामृतमयैः शीतैरप्परमाणुभिः
Thus, in the bright fortnight for the gods and in the dark fortnight for the ancestors, the plants with their nectar-filled, cool, minute particles nourish them.
वीरुधौषधिनिष्पत्त्या मनुष्यपशुकीटकान् । आप्याययति शीतांशुः प्राकाश्याह्लादनेन तु
By the production of plants and herbs, the moon nourishes humans, cattle, and insects with its brightness and delight.
वाय्वग्निद्रव्यसंभूतो रथश्चन्द्र सुतस्य च । पिशंगैस्तुरगैर्युक्तः सोष्टाभिर्वायुवेगिभिः
The chariot of the son of the moon is formed from wind, fire, and material substances; it is yoked with eight tawny horses, swift as the wind.
सवरूथः सानुकर्षो युक्तो भूसंभवैर्हयैः । सोपासंगपताकस्तु शुक्रस्यापि रथो महान्
With a canopy and a yoke, drawn by horses born of the earth, adorned with banners and attendants, the great chariot of Venus is thus equipped.
अष्टाश्वः काञ्चनः श्रीमान्भौमस्यापि रथो महान् । पद्मरागारुणैरश्वैः संयुक्तो वह्निसम्भवैः
The great chariot of Mars is golden, yoked with eight horses of ruby and red hue, born of fire, and is splendid.
अष्टाभिः पांडुरैर्युक्तो वाजिभिः कांचनो रथः । तस्मिंस्तिष्ठति वर्षान्ते राशौराशौ बृहस्पतिः
A golden chariot yoked with eight white horses carries Jupiter, who stands at the end of the rainy season, moving from sign to sign.
आकाशसम्भवैरश्वैः शबलैः स्यन्दनं युतम् । तमारुह्य शनैर्याति मन्दगामीशनैश्चरः
The chariot of Saturn is yoked with horses born of the sky, dappled in color; mounting it, Saturn moves slowly, the slow-moving planet.
स्वर्भानोस्तुरगा ह्यष्टौ भृंगाभा धूसरं रथम् । सकृद्युक्तास्तु मैत्रेय वहन्त्यविरतं सदा
The eight horses of Svarbhānu are like bees, gray in color; yoked together, O Maitreya, they always carry the chariot without interruption.
आदित्यान्निस्सृतो राहुः सोमं गच्छति पर्वसु । आदित्यमेति सोमाच्च पुनः सौरेषु पर्वसु
Rāhu, released from the sun, approaches the moon at the junctions; from the moon he returns to the sun again at the solar junctions.
तथा केतुरथस्याश्वा अप्यष्टौ वातरंहसः । पलालधूमवर्णाभा लाक्षारसनिभारुणाः
In the same way, the eight horses of Ketu’s chariot are swift as the wind, their appearance like the color of chaff-smoke, and they are reddish as lac-dye.
एते मया ग्रहाणां वै तवाख्याता रथा नव । सर्वे ध्रुवे महाभाग प्रबद्धा वायुरश्मिभिः
Thus, O fortunate one, I have described to you the nine chariots of the planets; all are bound to the Pole Star by reins of wind.
ग्रहर्क्षताराधिष्ण्यानि ध्रुवे बद्धान्यश्षोतः । भ्रमन्त्युचितचारेण मैत्रेयानिलरश्मिभिः
The abodes of the planets, stars, and constellations are all fastened to the Pole Star, O Maitreya, and revolve in their proper courses, drawn by the rays of the wind.
यावान्त्यश्चैव तारास्ता तावन्तो वातरश्मयः । सर्वे ध्रुवे निबद्धास्ते भ्रमन्तो भ्रामयन्ति तम्
As many as there are stars, so many are the rays of wind; all are bound to the Pole Star, and as they revolve, they cause it to revolve as well.
तैलपीडा यथा चक्रं भ्रमन्तो भ्रामयन्ति वै । तथा भ्रमन्ति ज्योतींषि वातविद्धानि सर्वशः
Just as drops of oil, when spinning a wheel, make it turn, so too do all the luminaries, driven by the wind, revolve completely.
अलातचक्रवद्यान्ति वातचक्रेरितानि तु । यस्माज्योतींषि वहति प्रवहस्तेन स स्मृतः
Indeed, 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.
शिशुमारस्तु यः प्रोक्तः स ध्रुवो यत्र तिष्ठति । सन्निवेशं च तस्यापि शृणुष्व मुनिसत्तम
That which is called Śiśumāra is where the Pole Star stands; now, best of sages, listen to its arrangement as well.
यदह्ना कुरुते पापं तं दृष्ट्वा निशि मुच्यते । यावन्त्यश्चैव तारास्ताः शिशुमाराश्रिता दिवि । तावन्त्येव तु वर्षाणि जीवत्यभ्यधिकानि च
Whatever sin one commits by day is released upon seeing it at night; and as many stars as are situated in the Śiśumāra in the sky, for that many years, and even more, one lives.
उत्तानपादस्तस्याधो विज्ञेयो ह्युत्तरो हनुः । यज्ञोऽधरश्च विज्ञेयो धर्मो मूर्द्धानमाश्रितः
Below it is Uttānapāda, to be known as the lower jaw; Yajña is the lower part, and Dharma is established at the head.
हृदि नारायणश्चास्ते अश्विनौ पूर्वपादयोः । वरुणश्चार्यमा चैव पश्चिमे तस्य सक्थिनी
Nārāyaṇa abides in the heart; the Aśvins are at the forefeet; Varuṇa and Aryaman are at the hind thighs.
शिश्नः संवत्सरस्तस्य मित्रोऽपानं समाश्रितः
The year is its phallus, and Mitra is established at the anus.
पुच्छेग्निश्च महेन्द्र श्च कश्यपोथ ततो ध्रुवः । तारका शिशुमारस्य नास्तमेति चतुष्टयम्
At the tail are Agni and Mahendra, then Kaśyapa, and then Dhruva; the four stars of the Śiśumāra never set.
इत्येष सन्निवेशोऽयं पृथिव्या ज्योतिषां तथा । द्वीपानामुदधीनां च पर्वतानां च कीर्तितः
Thus this arrangement of the earth, the luminaries, the continents, the oceans, and the mountains has been described.
वर्षाणां च नदीनां च ये च तेषु वसन्ति वै । तेषां स्वरूपमाख्यातं संक्षेपः श्रूयतां पुनः
And of the regions, the rivers, and those who dwell therein, their forms have been declared; now hear a summary once again.
यदम्बु वैष्णवः कायस्ततो विप्र वसुन्धरा । पद्माकारा समुद्भूता पर्वताब्ध्यादिसंयुता
O Brahmin, from the cosmic form of Viṣṇu arose the earth, lotus-shaped, together with mountains, oceans, and the like.
ज्योतींषि विष्णुर्भुवनानि विष्णुर्वनानि विष्णुर्गिरयो दिशश्च । नद्यः समुद्रा श्च स एव सर्वं यदस्ति यन्नास्ति च विप्रवर्य
The luminaries are Viṣṇu, the worlds are Viṣṇu, the forests are Viṣṇu, the mountains and directions too; the rivers and oceans are he alone—whatever exists or does not exist, O best of Brahmins.
ज्ञानस्वरूपो भगवान्यतोसावश्षोमूर्त्तिर्न तु वस्तुभूतः । ततो हि शैलाब्धिधरादिभेदाञ्जानीहि विज्ञानविजृम्भितानि
The Blessed Lord is of the nature of knowledge; therefore, he is not of material form, but not a substance; thus, know that all distinctions such as mountains and oceans are manifestations of knowledge.
यदा तु शुद्धं निजरूपि सर्वं कर्मक्षये ज्ञानमपास्तदोषम् । तदा हि संकल्पतरोः फलानि भवन्ति नो वस्तुषु वस्तुभेदाः
But when, at the exhaustion of actions, knowledge becomes pure, free from defects, and true to its own nature, then, like the fruits of a wish-fulfilling tree, distinctions among objects do not arise.
वस्त्वस्ति किं कुत्रचिदादिमध्यपर्यन्तहीनं सततैकरूपम् । यच्चान्यथात्वं द्विज याति भूयो न तत्तथा तत्र कुतो हि तत्त्वम्
Is there any substance anywhere that is without beginning, middle, or end, that remains always the same? And, O twice-born, if something changes into something else and does not remain as it was, how can its true nature be established there?
मही घटत्वं घटतः कपालिका कपालिकाचूर्णरजस्ततोऽणुः । जनैः स्वकर्मस्तिमितात्मनिश्चयैरालक्ष्यते ब्रूहि किमत्र वस्तु
Earth becomes a pot, the pot becomes shards, the shards become dust, and from dust, atoms arise; people, due to their own limited understanding shaped by their actions, perceive these distinctions—tell me, what is the true substance here?