Brahmānda Mahā Purana
21 - The Solar System. Movements of Heavenly Luminaries: Division of Time
The present chapter deals with the ancient astronomical ideas in the pre-telescope age. Similar information about the stellar region regarding the size of the planets and other stars, movements of the Sun, the Moon etc. are found in other Puranas like the Bh.P. V Chs. 21-24, Mt. P. Chs. 124-128, V.P. II Chs. 8-12 and Vå. P. I.50. 57 to Ch. 53—the last being textually the same as the Bd. P. and was useful in correcting the misprints in the present text. The astrological aspect of these planets etc. is found in GP. 59-64 and AP. 121 etc. Some of these ideas regarding the distances, positions and dimensions of planets are outdated due to advance of modern astronomy.
Suta said:
1. As long as the Sun and the Moon revolve, they are elevated by means of their lustre and brilliance through their discus.
2-3. (?) The space covered by the brilliant refulgence of the sun and the moon is the extent of the seven seas and the continents. The light falls over half the extent of the earth and the other side remains external. The sun and the moon illuminate the area around facing them.
In extent and magnitude, the heaven (i.e., the firmament) is remembered as equal to that of the Earth.
4. The root av means illumination and protection. Revolving all round, the sun illuminates and protects the three worlds. Hence, on account of illumination and protection, he is remembered as 'Ravi.'2
2. The author of this Purána is fond of giving popular etymologies, Thus, Ravi 'the Sun’ is normally traced to ru according to Unddi IV 138 Ujjvaladatta, but here the author traces it to av- “to protect".
5-6. Hereafter, I shall recount the magnitude of the moon and the sun.
The word Mahi (earth) is (arbitrarily) assigned to this sub-continent because of its state of being honoured (Mahitatvät) The Solar disc is as extensive as the diameter of this subcontinent of Bhärata. Understand that in Yojanas (1 Yojana = 12 km.).
7. The extent of the disc of the sun is nine thousand Yojanas. Its girth is three times the extent.
8. In diameter as well as girth (Circumference), the moon is twice as much as the sun.
Now I shall recount the extent of the earth in Yojanas.
9. The extent and girth (circumference) of the earth consisting of seven continents has been reckoned in proper measure in the Puranas.
10. I shall recount that, after enumerating the current Abhimanins (Deities etc. who preside or have the sense of possession etc.). Those Abhimanins who have gone by are on a par with the current ones.
11. The Devas who have gone by are on a par with the current ones in forms and names. Hence, I shall describe the surface of the earth through the current Devas.
12. (I shall recount) the situation of the heavenly world entirely through the current (Devas).
The entire Earth is remembered as fifty crores (of Yojanas) in extent.
13-16. Its situation from an upword measure (?) is as far as the Meru. Half the extent of the earth is stated in terms of Yojanas. The extent of the earth towards all the sides (quarters) from the middle of the Meru is remembered as one crore and eightynine lakhs (of Yojanas) and fifty thousand*. Hence, the extent of the circular section of the earth is roughly eleven crores and thirtyseven lakhs. This is reckoned as the extent of the surface of the Earth.
*It is considered as the radius of the circular zone.
17-18. (This is reckoned as the extent of the earth) namely as much is the extent in the firmament of the fixation of constellations, so much is the situation of the revolution as far as the sphere of the earth. By the measure of the Paryasa (Revolution, Rotation), it is remembered that the firmament is equal to the earth. This is recounted as the abode of the seven continents.
19. The situation of the spheres of the worlds is one over the other with the girth gradually reduced falling within the previous sphere.
20. The entire situation has been laid down thus and in them the creatures stay. This magnitude of the bowl of the Cosmic Egg has been recounted.
21-22. These worlds as well as this earth with its seven continents are within this cosmic Egg. The worlds are Bhürloka Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka. These seven worlds have been created and they are arranged in the shape of an Umbrella.
23-24. They are held by means of their own subtle coverings individually. These sources of origin are exterior coverings, and they are ten times more than (what they envelope). They are filled with special characteristics originating mutually. All round this Cosmic Egg is present (as a fixed envelop) the solidified ocean.1
1. Puranas believe that this cosmic egg is protected by sheaths consisting of solid (ghana) gross elements, the earth being covered by the sheath of solidified water and the sheath of water being enveloped in the sheath of solidified fire (ghana-teja) and so on. These sheaths of gross elements are progressively protected by sheaths of Ahankara Mahat and Pradhana. Shankhya influence is cvident on this belief.
Jyotir-gana-prachararya pramanam parivakshyate. The translation is given in the bracket, in this verse above.
25. The entire sphere of the Earth is held by the solidified water. The solidified ocean is held by a greater solidified fire.
26. The solidified fiery element is surrounded on all sides externally, sideways and upwards by a solidified wind element. Being held thus it rests stabilized there.
27. The solidified wind is surrounded by the firmament. The entire firmament is enveloped by the Bhūtadi (i.e., Ahamkara -Ego). The Bhutadi is enveloped by the principle called) Mahat.
28. The Mahat is enveloped by the Pradhana that is infinite and it is of immutable nature.
I shall mention in due order the cities of the guardians of the worlds.
29-32. (It is being mentioned) for the achievement of the proof of spreading the qualities of the luminary bodies* (?) [Rather: The extent of the movements of the host of luminary bodies will now be described.]
* The text is corrupt here. The linc in Va.P.50.86b is as follows:
Jyotir-gana-pracharasya pramanam parivakshyate. The translation is given in the bracket, in this verse above.
To the east of Meru and on the top of the Manasa is the city of Mahendra.1 It is the excellent abode of Vasus (of whom Indra is the head). It is decorated with gold.
1. Cf V. P. II 8.9-11.
To the south of the Meru and on the top of the Manasa itself, lives Vaivasvata Yama, (Yama the son of the Sungod) in the city called Samyamana.
To the west of the Meru and the top of the Manasa itself, is the beautiful city named Sukhå. It belongs to the intelligent Varuna. Varuna, the lord of the aquatic beings, lives in the city named Sukhā.
33. To the north of the Meru, on the top of the Mānasa itself, is the city of Soma, named Vibhāvari. It is on a par with the city of Mahendra.
34. It is for the stabilization of Virtue (Dharma) and for the protection of all the worlds that the guardians of the worlds (i.e., quarters) have stationed themselves in all the four quarters on the top of the Manasa.
35. Understand the movement of the sun during the southern transit, as he goes to that quarter. His movement is above all the guardians of the quarters.
36. During his southern transit, the sun rushes forward like an arrow that is discharged. He revolves always, taking the circle of luminaries with him.
37-38a. When the sun is in the middle (of the firmamant) at Amaravati (city of Indra) his rising is seen in Samyamana belonging to Vaivasvata (i.e., Yama). At Sukha it shall be the middle of the night and the sun (appears to) set at Vibhā (i.e., Vibhavari).
38b-39a. When the sun is in the middle (of the firmament) at Samyamana belonging to Vaivasvata (i.e., Yama), he is seen rising at Sukhả belonging to Varuņa, At Vibhã it shall be the middle of the night and (the sun appears to) set at Mahendri (Amaravati, the city of Indra).
39b-41. When it is afternoon for the people of the southeast (or the South and the East), it is mentioned as forenoon for the people of the South-West (or, of those who are other than the people of the south). It is the latter part of the night for them who are in the north. It is earlier part of the night for the people of northeast. It is in this manner alone that the sun shines in the northern worlds.
42. When the sun is (in the middle of the sky) during midday at Sukhå, (the city) belonging to Varuna, he (the sun) (appears) to rise in Vibhā, the city of Soma.
43-44. It is midnight at Amaravati, and it (appears to) set at Yama's city.
When the sun is (in the middle of the sky) during mid day at Vibhả the city of Soma, the sun appears to rise at Amaravati of Mahendra. It is mid-night at Samyamana (Yama's city) and the sun sets at the city belonging to Varuņa.
45. The sun revolves rapidly like the whirling firebrand. Moving about, the sun traverses the revolving constellations.
46. Thus the sun thereby moves to the south among the four quarters. The sun rises and sets again and again.
47. The sun warms two Devålayas (abodes of gods i.e., those of Indra and others) in the forenoon and two (other) Devalayas in the afternoon. During the midday also, he blazes with his own rays.
48. After rising up the sun blazes and increases in warmth by means of his own rays till the midday. Thereafter, with his rays decreasing (in warmth) the sun sets.
49-50. The two quarters of the East and West are remembered by means of sunrise and sunset. While it blazes in front, (the heat is felt) behind as well as at the sides.
Where the sun appears rising, it is remembered as sunrise to the people there-of, where the sun vanishes, it is called sunset in regard to the people there. *
* Cf. Ait. Br. 111.44 which clearly states that there is rising or setting of the Sun. Also, VP.II.8.16. Contrast the Greek idea of having a new sun every day.
51-54. The Meru is to the north of all and the Lokāloka1 is in the south.
1. This is a mythical mountain surrounding the outermost border of the world. It is so called as it divides the visible world from the region of darkness. For its description vide V. 104-107 below.
Due to the far distant position of the sun and due to his being covered by the line (horizon) of the earth, the rays of the sun disappear (obstructed from sight). Hence it (the sun) is not seen at night.
The setting and rising of the planets, stars and the moon should be understood through the magnitude of the altitude of the sun. So also their rising and setting.
The fire and the water have a white glimmer (?), while the earth has a dark shadow.
Since the sun is far off, it has no (fiery) rays even when it has risen. Its redness is due to the fact that it has no rays and the absence of heat is due to the redness.
55. Wherever the sun is seen occupying the line (horizon), it is seen more than a hundred thousand Yojanas above.
56. When the sun sets along with his rays, the lustre of the sun enters the fire at night. Hence it shines from a distance.
57. The heat of the fire enters the sun when it rises up. The sun blazes during the day time on being united with the fire.
58. The lustre and the heat are the brilliance of the sun and the fire. They shine and flourish day and night, due to their mutual penetration.
59. In the northern as well as southern halves of the earth, the night enters the water when the sun rises.
60-64. Hence due to the penetration of the night during the day, the waters are cool then. When the sun sets, the day penetrates the waters. Hence the waters are warm during the night due to the penetration of the day. Both in the southern half and the northern half of the earth, it is in this order that the day and night enter the waters when the sun sets or rises.
That (part of time) is called 'day' when there is sunlight and the night is called Tämasi (full of darkness). The night is well defined due to this. The day is remembered at that (period of time) which is dependent on the sun.
Thus, when the sun traverses the middle of the sky, it passes through parts of the earth in the course of a Muhūrta as it were (?) Understand the number of Yojanas here in the course of a Muhůrta.
65-67. It is one hundred and eightyone thousand Yojanas. This is the speed of the sun in a Muhûrta.
When the sun proceeds to the southern quarter with this velocity, it covers the middle and the extremity of the quarter.
Then during the Dåkşhiņayana, it whirls in the middle of the firmament.
68. Understand that it traverses in the southern quarter in the mountain Månasottara. The Vişhuva (Equinox) is in the middle (?)
69. The circumference of the sun is estimated to be nine crores of Yojanas as well as fortyfive hundred thousands (i.e. 9,45,00000 Yojanas).
70-72. This is laid down as the movement (? total distance traversed) of the sun in the course of a day and a night.
When the sun, after returning from the south, remains in the equinox, it traverses the northern regions of the milk-ocean. Understand its girth in Yojanas. It is estimated that during the equinox it is three crores and eightyone hundred (3,81,00000).
73-74. When the sun is in the constellation) Sravana and Uttaraşådhå it traverses the regions (quarters) to the north of the sixth (continent) Shäkadvipa. O Brāhmaṇas, the magnitude of the northern quarter and the sphere (? of the sun therein) is estimated to be a crore of Yojanas,
75-77a. The divisions of the planetary system are: Näga-vithi,1 the northern one and Ajavithi, the southern one. These divisions comprise three asterisms each. The constellations Müla, Pūrväşhådhå Uttaráşhadha are the points of rising in the Ajavithi while the contellations Aśhvini, Bharani (lit. that of which Yama is the deity) and Kruttikä are the three points (constituting) in the Någavithi. The magnitude of the northern orbit as well as the southern orbit is eighty hundred thousand and five thousand eight hundred Yojanas (?) (or 80+58 - 138 lakhs of Yojanas.)
1. According to Varahamihira's Bruhatasamhita, Vithi is a particular division of the planetary sphere comprising of three asterisms. Thus the division comprising asterisms Mula, Purvåşhådhå, and Uttarshadha constitutes the Aja-Vithi, while Ashvini, Bharani and Kruttika form the Nagavithi.
77b-79a. I shall henceforth mention the distance between the quarters in Yojanas.
This distance is eight hundred thousand four hundred and thirtythree Yojanas (?)
Thus the distance between the quarters has been mentioned in Yojanas.
79b-80a. I shall mention the distance between the two quarters and Meridians, the southern as well as the northern, in Yojanas. Understand it."
80b-81. The exterior and the interior distances between the quarters and the meridians are seven million and one hundred and seventyfive thousand Yojanas.
82. During Uttarayana the sun goes round the internal zones. During the Dakşhiņāyana it goes round the external zones always in the due order.
83. There are one hundred and eightythree zones in the north. In the south also the sun traverses that much.
84-85. Understand the magnitude of the zone in Yojanas. It is seventeen thousand two hundred and twentyone Yojanas (in magnitude).
86. This magnitude of the zone has thus been recounted in so many Yojanas.
The diameter of the zone is laid obliquely.
87-88. Everyday the sun traverses those (zones) in due order. Just as the outer rim of the potter's wheel comes back quickly (i.e, revolves), so also the sun functions quickly during his Southern transit. Hence, he traverses a major portion of the Earth in the course of a shorter period.
89-91. During Dakşhiņayana, on account of his rapidity, the sun covers thirteen and a half constellations in the course of a day of twelve Muhurtas. He covers the same number of constellations during the night of eighteen Muhurtas.
Just as the central region of the potter's wheel whirls slowly so also, during his northern transit the sun traverses with less rapidity. Hence, during his northern transit, the sun traverses with less velocity. Hence, he covers a lesser portion of the earth in the course of a greater period.
92-93. After the advent of the northern transit, the day consists of eighteen Muhurtas, the sun of slow speed traverses thirteen and a half constellations during the day. He covers the same number of constellations during the night of twelve Muhurtas.
94. The Potter's wheel whirls still more slowly at the Navel. In the same manner, like the lump of clay in the middle, the pole star (Dhruva) revolves.
95-96. They say that the day and the night together consist of thirty Muhurtas. Whirling in between the two quarters, Dhruva revolves in circles.
Just as the navel of the potter's wheel remains there itself, so also, it should be known that Dhruva whirls there (without changing its place) itself.
97-99. It (pole star) whirls in circles in between the two quarters. The movement of the sun is slow by day and quick at night. During the northern transit the movement of the sun by day is slow and very quick by the night.
During the southern transit the movement of the sun by the day is quick and that by the night is slow.
100. Thus, by means of regular and irregular movements and proceeding along its orbit, the sun divides days and nights.
101. These guardians of the four quarters are stationed on the Lokāloka mountain. Agastya (the star Canopus) quickly traverses over them.
102-106. Day and night he undergoes these diverse motions to the south of the Nagavithi and to the north of the Lokaloka.
Outside the path of Vaišhvānara, he is the extender of the worlds.
As long as the lustre of the sun shines from behind, there is brightness in front of and at the sides of the Lokaloka.
The mountain is ten thousand Yojanas in height. It is partially lighted and partially not lighted (in darkness). It is circular all round. The stars, the moon and the sun, along with the planets and the groups of constellations shine within the boundary of the world encircled by the mountain Lokāloka.
The world is only this far. Beyond this is darkness.
107-111. This (mountain) has the illumination on the side of the world. Beyond the worlds, it is devoid of illumination. The inter-space between Uşha (Night or Dawn) and Vyushti (Morning) joins the Lokäloka accepted by the sun* (?) Therefore, they call it Sandhya (Twilight). Uşhā is remembered as night and Vyushti is remembered as the day, by the Brāhmaṇas
*"Vå P. gives a better reading: süryah parigraham i.e. It is the sun who joins and therefore the period is called Sandhya (the joining period).
Or: As it joins together Lokaloka which surrounds the sun, it is called Sandhya (the connecting link between light and darkness). It is the interim period between us as (dawn) and the morning.
The demons were bent on devouring the sun and the fire at the time of dusk. A curse was cast on these wicked persons at the instance of Prajāpati.
(They had) Akshayatva (the state of imperishability) of the body but they were made to die.
Three crores of demons are well known as Mandehas. Every day they seek the rising sun. These evil-minded ones wish to devour the sun that blazes.
112-113. A terrible battle ensued between the sun-god and those demons. Thereupon, the Devas, the most excellent Brāhmaṇas and god Brahmå performed the Sandhya-prayer and poured water charged with the Mantras of Gayatri along with Omkara (the symbol of) Brahman.
114-115. With a sudden flash of splendour then the sun shone with fierce rays. He became excessively resplendent with great strength and valour. Protected by the Brāhmaṇas, he rises a hundred thousand Yojanas upwards and proceeds ahead. Protected by the sages Válakhilyas and his brilliance along with his rays (he is held aloft.)
116. Fifteen Nimeshas constitute one Kaşhtha. Thirty Käshthås make one Kala. Thirty Kalas make a Muhürta and thirty such Muhurtas make a full day consisting of day and night.
117-123. The shortening or the lengthening of days by means of units of time happens duly. The Sandhya (junction) spreads over a period of a Muhurta. It is remembered as the limit for the shortening or lengthening of the days.
Rising from the circle of the horizon, when the sun traverses for a period of three Muhurtas, that is remembered as Forenoon.1 It is a fifth of the daytime. The period of time of three Muhurtas after the forenoon is called Sangava. The period of three Muhūrtas from Sangava is called Madhyahna (Midday). The period of three Muhūrtas from the midday is remembered as Aparāhna (Afternoon). A period of three Muhurtas alone is remembered by scholars as the unit of time, (A period of three Muhurtas) after the Aparahna is called Sayahna (Evening). There are only three (sacred?) Muhurtas in a day of fifteen Muhurtas. It is remembered that an equinotical day has fifteen Muhūrtas. During the southern transit and the northern transit, the nights and days increase and decrease. The day swallows the night and the night swallows the day.
1. These verses state the five parts of the day, each part being of three Muhārtas in duration.
124. The equinox is expected to be in the middle of the Autumn and the Spring. The moon has equal number of Kalas in the night and day.
125. A period of fifteen days is mentioned as a Paksha (fortnight). Two Pakşhas make a month and two solar months make a season.
126-129. Three seasons (make one Ayana), and two Ayanas make a solar Year.
(Defective Text). Nimeshas are Vidyutasa2*. Fifteen of them make a Káşthả. Thirty Kaşthâs make a Kala (?) It consists of one hundred and sixty Matras.
2. It appears that a new term called Vidyut is introduced in the units of Time here.
*Vå.P.50.179 reads: Nimeshadi krutah Kalah The time covered by twinkling of the eye etc.
Thirty Matras increased by two and seven consist of thirty-six of the latter (?). With sixtytwo and seventythree Matras constitute Kalā. It has forty thousand and eight hundred Vidyuts. They are seventy (?) Know for certain that they are ninety. They say that there are four hundred and two Vidyuts (?)
130. This should be considered as the excellent part. Nädika Ghati (24 minutes) is the cause hereof. The five (units of time beginning with Samvatsara are diversified, due to four measures1 (See verse 137).
1. V. 137 gives the four measures of systems in calculating time (or year) viz. Saura (Solar), Saumya (Lunar), Nakshatra (sidereal).
131-132. The decisive basic unit of all time is called Yuga (Age).2 The first year is Samvatsara. The second is Parivatsara. The third is Idāvatsara. The fourth is Anuvatsara. The fifth is Vatsara. Their period of time is called Yuga.
2. This Purāņa records the age-old tradition that the Yuga period consisted of five years. Even in the Vedic times Yuga was of five years and the names of those five years (with a slight variation in the name Idávatsara viz. Ida-Idu-Vatsara) arc the same as given here (vide Tai.S.V.7.1-3, Vāj.S.27.45, Atharva VI 55.3). Tai. Br. I. 4. 10.1 identifies Samvatsara, Parivatsara etc, with god Agni, Aditya etc. Kautilya in Aruthasastra II Ch. 20 in measures of time declares "A Yuga consists of five years" (Pancha-Samvatsaro Yugam). This Purana records the same.
133-134. In a solar Yuga, there shall be three thousand (lit. thirty hundred) Parvans (junctions) and one thousand eight hundred and thirty risings of the sun (i.e. days.)
There shall be thirty Rutus and ten Ayanas (Defective Text). There are threc hundred and sixtyfive days (5+300+60) in a solar year.
135. Thirty units of days and nights make one solar month. Sixtyonc such days make one Rutu.
136. The extent of a solar Ayana is one hundred and eightythree days.
137. The following are the four measures (for calculating time) viz.: Saura (Solar), Saumya (Lunar), Nakshatra (sidereal) and Savana (based on Savana calculation of days from sunrise to sunset). These measures are decisively mentioned in the Puraņas.
138. There is a mountain named Srungavån towards the north of the Sveta. It has three peaks which appear to touch the surface of the firmament,
139. That mountain is said to be Śrungavån, due to those peaks. Its girth and sectional diameter are equally glorified (? are the same).
140. Its middle and eastern peak is golden. The southern peak has crystal-like lustre and it is made of silver,
141. The excellent northern peak is full of all kinds of jewels. Thus, due to the three peaks, the mountain is well known as Srungavån.
142. During the time in between the Autumn and the Spring, the sun proceeds with a medium speed and he resorts to its eastern peak.
143. Hence, the dispeller of darkness makes the day and night equal. Divine green-coloured horses are yoked to his great chariot. They appear as though they are smeared with the rays red as lotus.
144. To the close of Mesa and Tula, the duration of the day from sunrise to sunset is fifteen Muhūrtas. The night is also equally long.
145. When the sun enters the first degree or part of the constellation Kruttikā, it should be known that the moon enters the fourth part of the constellation Vishakha.
146. When the sun moves through the third part of the constellation Visakhă, it should be known that the moon has occupied the top of the constellation Křuttikā.
147-149. The great sages say that one should know that time as Vishuva (Equinox). One should understand the equinox through the position of the sun and should see the time through the moon. When the day and the night are of equal duration, it shall be the Vishuva. Then during the equinox, religious gifts should be offered to the manes and to the Brahmaņas particularly because it happens to be the face of gods.
150. (The following are to be known in connection with the various units of time): they are Unamasa (month of a shorter duration), Adhimasa (Intercalary lunar month), Kalā, Kasthå, Muhurtaka, Paurņamási (full moon), Amavasya (New moon), Sinivali, Kuhu (different kinds of new moon), Räkå and Anumati (kinds of full moon day).1
1. The Amāvāsyā (the new moon day) mixed with the 14th Tithi is Siniväli and that which merges with the 1st Tithi of the next fortnight is Kuhu. It is treated as a divinity and invoked for wealth and Sons. (vide Atharva VII 47.1). According to Nirukta XI 29, Paurņamasi (the full moon day) mixed with the 14th tithi is Anumati, while that mixed with the 1st day of the next fortnight is Rākā. In vedic times it was worshipped for a rich and famous son.
151. The months of Mágha, Phålguna, Chaitra, Vaishakha, Jyeștha and Aşhādha constitute Uttarayaņa (Northern transit). The months of Shrāvana, Bhadrapada, Aśhvina, Kārttika, Märgashirşha and Pausha constitute Dakshinayana.2
2. This verse records the ancient names of the months with which modern narnes Chaitra, Vaishakha came to be identified. For the convenience of readers, the modern names are given in translation. The correspondence of ancient and modern names of the months is as follow:
Old Term New Term
Tapas Magha
Tapasya Phålguna
Madhu Chaitra
Madhava Vaishakha
Shukra Jyestha
Suchi Ashadha
Nabhas Shravana
Nabhasya Bhadrapada
Ishu Asvina
Urja Karttika
Sahas Margashirsha
Sahasya Pausha
152-154. The five years called Artavas should be known as the sons of Brahma.
Hence, the Rutus should be known. They are remembered as Artavas on account of the Rutus. Hence, from this Parvan, Amavāsyå should be known as having Rutus as its face. Hence, from this Parvan, the Vishuva should be known. It is always conducive to the welfare of the Devas and the Pitrus. One should not lose sense regarding rites concerning the Pitrus and the Devas, after knowing the Parvan.
155. Hence, Vishuva that is present everywhere (?) is always remembered by the subjects. The (mountain) Lokaloka is called so because the world is remembered on account of (?) its being illuminated (by the sun).
156. The guardians of the quarters are stationed in the middle of the Lokāloka. Those four (?) noble-souled guardians remain till the annihilation of all living beings.
157. They are Sudhämā, Vairāja, Kardama, Shankhapă, Hiranyaroman, Parjanya, Ketuman and Rajasa. (Perhaps they are in pairs and hence called four?).
158. They are free from Dvandvas (mutually opposed pairs) and false prides. They are boundless and free from parigrahas (acceptances of gifts from others). These guardians of quarters are stationed on the Lokāloka in all the four directions.
159. To the North of the star Agastya* and to the south of Ajavithi is the pathway called Pitruyāna. It is outside the path Vaishvānara.
* Yadapastasya is wrong. Vå.P. 50.209a reads correctly yad Agastasya of the star Agastya'.
160. There stay the sages who are endowed with progeny and who perform Agnihotra sacrifices. Those who stay in the path of pitruyana are those who continue the series of worlds (who perpetuate the lines or race of the worlds).
161. The southern path is of those who, being Rutviks, commence the work of procreation of living beings by their blessings and are desirous of the world.
162. In every Yuga, they establish Dharma that goes astray. They perform austerities. They strictly adhere to the bounds (of decency) and pursue the art of learning.
163. Here, in this world the predecessors are born in the houses of the successors (those who come after) and the successors are born on the death of the predecessors,
164. Repeatedly being born thus, they remain till the annihilation of all living beings. These sages who are householders are eightyeight thousand in number.
165-168a. They resort to the southern path of the sun as long as the moon and the stars are existent. This is the total sum (i.e. 88000) of those persons who perform holy rites and who resorted to the cremation grounds. Their routine activities in the world consist of creation of living beings, activities prompted by desire or hatred, indulgence in sexual intercourse, activities induced by lust and resorting to sensual objects.
Those Siddhas (persons with spiritual attainment) who resorted to cremation grounds on these or similar grounds and those sages who seek progeny are (re-born in the Dvāpara age.
168b-169. The pathway that is towards the north of Någavithi and to the south of the group of seven sages (i.e. the Great Bear) is the northern path of the sun. It is remembered as Devayana. Those who stay there are Siddhas of great celibacy, free from impurities.
170-173. They contemptuously hate progeny. Hence, death is conquered by them. These sages of sublimated sexual urge are eightyeight thousand in number. They closely cling to the northern path, till the annihilation of all living beings Due to their association with the world, avoidance of sexual intercourse, abstention from desires and hatreds, eschewal of creation of living beings, non-lustful contacts and seeing defects in sound etc. (i.e. sensual objects), they have become Siddhas. And also due to various other reasons also. Hence they became immortal. Immortality is considered to be (the attainment) of those who stay till the annihilation of all living beings.
174-175a. They approach their wives once again for the sustenance of the three worlds. * Others of sublimated sexual urge are sinners as well as meritorious on account of their killing the child in the womb or performing horse sacrifices. They wither away at the end of annihilation of al living beings.
* This is strange of those Uruddhva-retas sages. Vå.P.50. 222a reads: Trailokya-sthiti-kalo'yam apunarmargagaminah |
175b-76. To the north and above the worlds of the sages, where Dhruva is remembered to be present, is the divine region of Vişhnu, the third one in the firmament. It is the shining world on reaching which no one is affected by sorrow or pain. It is the greatest region of Vişhņu where Dharma, Dhruva and other Sadhakas of the world stay.
Summary of chapter 21 of the Brahmānda Mahā Purana is as follows:
This chapter majestically directs the seeker's gaze to the heavens, describing the divine choreography of the solar system and the rhythmic movements of celestial luminaries. It explains how these radiant bodies lovingly dictate the divisions of time, weaving days, months, and years into a sacred cosmic dance. The devout mind is inspired to see the sun, moon, and stars not as mere objects, but as luminous deities performing their eternal duties in service to the supreme creator.